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Tag Archives: 1 Thessalonians

The Causes and Results of the Church of the Thessalonians

07 Thursday Apr 2016

Posted by memoirandremains in 1 Thessalonians, Ecclesiology, Prayer, Uncategorized

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1 Thessalonians, Ecclesiology

In First Thessalonians, Paul begins the body of his letter with a prayer of thanksgiving for what is taking place in the church:

 

1 Thessalonians 1:2–3 (ESV)

The Thessalonians’ Faith and Example

2 We give thanks to God always for all of you, constantly mentioning you in our prayers, 3 remembering before our God and Father

your work of faith

and labor of love

and steadfastness of hope in our Lord Jesus Christ.

 

There are thus three qualities in this church, work, labor and endurance.  This work is characterized by faith, love & hope. Therefore, we can take these qualities as something (perhaps not all) that a local congregation should exhibit.

 

We thus can ask:  (1) What causes these qualities to exist? (2) How do these qualities work themselves out (what is the result)?

 

Each of these elements have two parts:

  1. The cause
  2. From God
  3. From humans
  4. The result
  5. Immediate
  6. Continuing

 

Cause in God Cause in Men Immediate Result Continuing Result
      work of faith, labor of love, steadfast hope in our Lord Jesus Christ
Love from God      
Chosen by God      
  The Gospel brought to them.    
Power, in the Holy Spirit, with full conviction      
  The example of Paul (and those with him)    
    You became imitators of us and of the Lord (and you are remaining so)
    You received the Word in much affliction  
    You received the Word with Joy  
      You became an example to others of receiving the Word with joy in the midst of affliction
      The Word of the Lrod has sounded forth from you (they are thus repeating what they heard and saw in Paul)
      Others are now repeating what they saw and heard in the Thessalonians
    You turned from serving idols to (1)

serve the true and living God, and (2) wait for his Son from heaven

And continue to do so

 

 

 

Additional detail on how Paul came to them:

 

Cause in God Cause in Men Immediate Result Continuing Result
  We came in affliction but with much boldness    
  Our appeal did not spring from or entail:

1.    Error

2.    Impurity

3.    An attempt to deceive

4.    Not to please men

5.    Only to please God

6.    Not in flattery

7.    Not as a pretext for greed

   
We have been approved by God and entrusted with the God (God entrusts)      
God tests the hearts of men (to prove they have not proclaimed the Gospel for a wrong motive)      
  We were:

1.    Gentle among you (like a nursing mother).

2.    Affectionately desirous of you

3.    We shared the Gospel

4.    We shared our lives

5.    We worked to support ourselves so that we would not be a burden to you

6.    We desired not to be a burden to you

7.    We were holy and blameless toward yu

8.    Like a father we “we exhorted each one of you and encouraged you and charged you to walk in a manner worthy of God, who calls you into his own kingdom and glory.”

   
    You received the Word as the Word of God  
The Word is at work in you.      
    You became imitators of the preceding churches of God  

 

 

The result: “you are are joy and glory”

Who, instead of ‘feeding them with knowledge and understanding,

20 Thursday Jun 2013

Posted by memoirandremains in 1 Thessalonians, Ministry, Uncategorized

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1 Thessalonians, Christian Ministry, John Lillie, Lectures on the Epistles of Paul to the Thessalonians, Ministry

And here you will allow me to remark, before we proceed, that if Apostles, whose diocese was the world, had this abiding care for the continuous training of their converts in faith and holiness, that pastor and teacher of any particular congregation nowadays must have a very imperfect idea of the work assigned to him, whose great, perhaps his only, ambition is to swell the muster-roll of his so-called converts, and who, instead of ‘feeding them with knowledge and understanding,’ considers his duty toward them discharged, when he has succeeded in inoculating them with his own sectarian fanaticism, and then turns them loose upon the community as emissaries of rebellion in families, and robbers of other churches.

Such impudent tactics, under the guise of religious zeal, are not at all, I think, apostolic. They can at best but remind one of Samson’s style of warfare on a certain occasion, when he ‘went and caught three hundred foxes, and took firebrands, and turned tail to tail, and put a firebrand in the midst between two tails. And when he had set the brands on fire, he let them go into the standing corn of the Philistines, and burnt up both the shocks, and also the standing corn, with the vineyards and olives.’

From all which sort of practice may the good Lord deliver this church, whether as an agent in it, or a sufferer from it. No man, indeed, who really knows the spiritual condition of any of our churches—

their prevailing worldliness of temper and life;

their great ignorance of, and slender interest in, the truth of God;

the faintness of their love to Christ, and Christ’s cause, and people, and glory;

their covetousness;

their evil-speaking;

their numberless little, unbrotherly, unsisterly jealousies and alienations;

their frequent paltry feuds and animosities—

no one, I say, that understands these things, to add no more, will deem the suggestion an uncharitable one, that we all ‘have need that one teach us again which be the first principles of the oracles of God,’ regarding duty as well as doctrine—the things to be done by us, as well as the things to be believed—or, as our Apostle expresses it, ‘how we ought to walk and please God.’

John Lillie, Lectures on the Epistles of Paul to the Thessalonians (New York: Robert Carter & Brothers, 1860), 210-11.

 

 

 

 

Translation of 1 Peter 2:9, Part 1

14 Thursday Mar 2013

Posted by memoirandremains in 1 Peter, 1 Thessalonians, 2 Thessalonians, Greek

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1 Peter, 1 Thessalonians, 2 Thessalonians, Greek Translation, Silvanus

1 Peter 2:9 contains the phrase “a people for his own possession” (ESV). It is variously translated, “God’s special possession” (NIV), “a people of his own” (NET), “a people for His possession” (HCSB), “His own special people” (NKJV), “a peculiar people” (KJV), and “God’s own people” (NRSV).  However, Ramsay (Word Biblical Commentary) translates the phrase “a people destined for vindication”.  The difference in translation makes for a fundamental distinction in terms of the meaning of the entire passage.

In this section, Peter discusses the relationship of believers to God and to the world. A theme found in this passage is that trust in the Lord “will never be put to shame” (1 Peter 2:6). The same theme appears arises later in the discussion of the exemplary life of Christ – particularly the manner in which he responded to suffering (those who attempted to put him to shame). Christ refused to defend himself at that time, because “he continued entrusting himself to him who judges justly” (1 Peter 2:23).

This theme can be found in 2 Thessalonians 1 (another letter connected with Silvanus), where Paul encourages the suffering church to remain faithful knowing that God will bring judgment against those who are afflicting the believers, “since indeed God considers it just to repay with affliction those who afflict you, 2 Thessalonians 1:6 (ESV).

Ramsay argues as follows:

λαὸς εἰς περιποίησιν, “a people destined for vindication.” This phrase, together with the whole clause that follows, recalls Isa 43:21 LXX (not, as in Titus 2:14, the λαὸς περιούσιος of Exod 19:5). Peter has changed Isaiah’s λαόν μου ὃν περιεποιησάμην to the more future-oriented λαὸς εἰς περιποίησιν. In view of Peter’s characteristic use of εἰς in various eschatological expressions in 1:3–5, and especially the εἰς σωτηρίαν of 1:5 and 2:2, περιποίησις could be plausibly understood as a synonym for σωτηρία (cf. BGD, 650.1) in the sense of future or final salvation (cf. S. Halas, Bib 65.2 [1984] 254–58, who translates accordingly, “peuple destiné au salut” [258]).

This interpretation is supported by the fact that three of the other four NT occurrences of περιποίησις use the word similarly as the object of εἰς and with a future reference (cf. 1 Thess 5:9; 2 Thess 2:14; Heb 10:39; Eph 1:14 is slightly different). In each instance περιποίησις in itself means simply “attainment” or “acquisition”: to complete the thought of “salvation” an additional noun in the genitive is needed (i.e., σωτηρίας in 1 Thess 5:9; δόξης in 2 Thess 2:14; ψυχῆς in Heb 10:39). In the present passage, the absence of such a qualifying noun, as well as the choice of περιποίησιν in place of σωτηρίαν, was probably dictated by Peter’s desire to echo as much as possible the language of Isa 43:21 even while making his own independent statement (cf. the use of εἰς περιποίησιν by itself in Hag 2:9b and Mal 3:17 LXX). If not the precise equivalent of σωτηρία, περιποίησις is at least a closely parallel term for future divine vindication (like the τιμή of v 7).

Of the four titles comprising v 9a, λαὸς εἰς περιποίησιν is the only one pointed distinctly toward the future. Once this is recognized, such traditional renderings as “God’s own people” (RSV) or “a people belonging to God” (NIV) are shown to be inadequate. To Peter, it is already the case that the Christian community belongs to God as a unique possession (cf. νῦν δὲ λαὸς θεοῦ, v 10); what still awaits is its final vindication against the unbelieving and disobedient.

J. Ramsey Michaels, vol. 49, 1 Peter, Word Biblical Commentary (Dallas: Word, Incorporated, 1998), 109-10.

            Ramsay’s argument thus entails two elements: (1) the conjunction of the preposition eis + the noun in the accusative has a future reference; and (2) Peter has made use of an ellipsis, a deliberate omission of a word which must be supplied by the reader.

            Taking the second element first, let us consider whether the structure of the sentence indicates an ellipsis:

9 ὑμεῖς δὲ γένος ἐκλεκτόν,

βασίλειον ἱεράτευμα,

ἔθνος ἅγιον,

λαὸς εἰς περιποίησιν,

 ὅπως τὰς ἀρετὰς ἐξαγγείλητε τοῦ ἐκ σκότους ὑμᾶς καλέσαντος εἰς τὸ θαυμαστὸν αὐτοῦ φῶς·1 Peter 2:9 (NA27)

The relevant phrase reads (literally) a people for [eis] possession. The phrase does stand out from the preceding three phrases:  Each of the preceding phrases make sense as a stand-alone noun phrase (each is in the accusative): an elect generation/people, a royal priesthood, a holy nation.  Yet our phrase leaves something missing: a people for possession.  The phrase is ambiguous.

The preposition eis + the accusative can refer to movement, time, purpose, result, reference/respect or advantage (Wallace, 741).  Thus, the usage is unclear.

Moreover, the phrase is incomplete:  each of the translations treat it as an ellipsis by supplying the possessor: God or He (God’s or His).

Ramsay gives three examples where the construction eis  + possession is connected to a genitive object possessed (two of the three being found in Thessalonians – epistles both connected with Silvanus).

9 ὅτι οὐκ ἔθετο ἡμᾶς ὁ θεὸς εἰς ὀργὴν

ἀλλὰ εἰς περιποίησιν σωτηρίας

διὰ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ1 Thessalonians 5:9 (NA27)

 

9 For God has not destined us for wrath,

but to obtain salvation

through our Lord Jesus Christ, 1 Thessalonians 5:9 (ESV)

The parallels are interesting. First, the sentences are structurally similar in that each is a dependence clause to describe the people of God. Second, the dependent clause contains the same structure eis + possession.  Without the genitive following possession, the phrase would be ambiguous and one would have to make an addition to resolve the trouble. For example, if the sentence had lacked the genitive “salvation” after possession [as it does in 1 Peter 2:9], the sentence would have read, 9 For God has not destined us for wrath,  rather we are His possession  through our Lord Jesus Christ,….

14 εἰς ὃ [καὶ] ἐκάλεσεν ὑμᾶς διὰ τοῦ εὐαγγελίου ἡμῶν

εἰς περιποίησιν δόξης

τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. 2 Thessalonians 2:14 (NA27)

 

14 To this he called you through our gospel,

so that you may obtain the glory

of our Lord Jesus Christ. 2 Thessalonians 2:14 (ESV)

Again, the parallels obtain. The potential ambiguity of eis + possession is resolved by the addition of a genitive following the noun “possession”.

Finally, there is the example of Hebrews 10:39:

39 ἡμεῖς δὲ οὐκ ἐσμὲν ὑποστολῆς εἰς ἀπώλειαν

ἀλλὰ πίστεως

 εἰς περιποίησιν ψυχῆς. Hebrews 10:39 (NA27)

 

39 But we are not of those who shrink back and are destroyed,

 but of those who have faith

and preserve their souls. Hebrews 10:39 (ESV)

Thus, on its face, Ramsay’s argument has plausibility: 1) An ellipsis does exist. 2) The parallel structures do exist. In addition, in two of the three parallel passages, Silvanus was  listed as an author – and he is tied to 1 Peter (1 Peter 5:12. See Jobes, 335).  In addition, the remedy of Ramsay matches well with the overall structure of the letter.

However, this leaves some additional questions: (1) Do we find any parallel constructions in the LXX (or perhaps in contemporary writing)? (2) Does any other commentator come to a similar conclusion? (3) If an ellipsis exists and it is to be remedied by a genitive object of possession, has Ramsay correctly identified that object?  At this stage, all I can say is that Ramsay’s construction is possible – but not certain. 

Sorrow and Joy Ecclesiastes 7:3

23 Friday Nov 2012

Posted by memoirandremains in 1 Peter, Ecclesiastes

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1 Peter, 1 Peter 1:6-9, 1 Thessalonians, 1 Thessalonians 4:3-18, Born Into Hope, Ecclesiastes, Ecclesiastes 7:3, joy, Joy, Proverbs, Proverbs 14:13, sorrow, Sorrow, Tim Keller

There is some question as to how to interpret Ecclesiastes 7:3, but when read with Proverbs 14:13, the strangeness of the proverb makes some sense:

Proverbs 14:13

Even in laughter the heart may ache, and the end of joy may be grief.

Ecclesiastes 7:3

Sorrow is better than laughter, for by sadness of face the heart is made glad.

The depth of this relationship becomes even more profound when one considers also the paradox of joy and sorrow noted by Peter:

6 In this you rejoice, though now for a little while, if necessary, you have been grieved by various trials, 7 so that the tested genuineness of your faith-more precious than gold that perishes though it is tested by fire-may be found to result in praise and glory and honor at the revelation of Jesus Christ. 8 Though you have not seen him, you love him. Though you do not now see him, you believe in him and rejoice with joy that is inexpressible and filled with glory, 9 obtaining the outcome of your faith, the salvation of your souls.

1 Peter 1:6-9. Tim Keller in in a wonderful sermon “Born Into Hope” (http://sermons2.redeemer.com/sermons/born-hope), notes that the joy of the Christian which is utterly independent of present circumstances, because it is based upon a living, future hope, gives us the capacity to actually experience sorrow without fear. One without hope can only seek to rescue himself from sorrow lest he become destroyed. But the Christian’s hope gives us the expansiveness to know sorrow without despair.

At the beginning of 1 Thessalonians, Paul notes that the church received the word of The Lord with affliction and joy:

6 And you became imitators of us and of the Lord, for you received the word in much affliction, with the joy of the Holy Spirit, 7 so that you became an example to all the believers in Macedonia and in Achaia.

1 Thessalonians 1:6-7. Since their joy was not dependent upon their context, it could not — and for the Christian who understands this well, cannot — be taken, even when sorrow comes and grieves the heart. Thus, even death, the greatest of all sorrows and losses becomes transformed:

13 But we do not want you to be uninformed, brothers, about those who are asleep, that you may not grieve as others do who have no hope. 14 For since we believe that Jesus died and rose again, even so, through Jesus, God will bring with him those who have fallen asleep. 15 For this we declare to you by a word from the Lord, that we who are alive, who are left until the coming of the Lord, will not precede those who have fallen asleep. 16 For the Lord himself will descend from heaven with a cry of command, with the voice of an archangel, and with the sound of the trumpet of God. And the dead in Christ will rise first. 17 Then we who are alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air, and so we will always be with the Lord. 18 Therefore encourage one another with these words.

1 Thessalonians 4:13-18

When they say peace

23 Friday Nov 2012

Posted by memoirandremains in Jeremiah

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1 Thessalonians, 1 Thessalonians 5:1-4, Jeremiah, Jeremiah 8:11, Peace peace, Surprise you like a thief

Jeremiah 8:11:

They have healed the wound of my people lightly, saying, ‘Peace, peace,’ when there is no peace.

1 Thessalonians 5:1-4:

1 Now concerning the times and the seasons, brothers, you have no need to have anything written to you.
2 For you yourselves are fully aware that the day of the Lord will come like a thief in the night.
3 While people are saying, “There is peace and security,” then sudden destruction will come upon them as labor pains come upon a pregnant woman, and they will not escape.
4 But you are not in darkness, brothers, for that day to surprise you like a thief.

A Whitewashed Wall

17 Thursday May 2012

Posted by memoirandremains in Acts

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1 Thessalonians, Acts, Acts 23, Ezekiel, Ezekiel 13, High Priest, insults, Paul, whitewashed wall

In Acts 23 Paul insults the high priest and threatens him with judgment from God:

1 And looking intently at the council, Paul said, “Brothers, I have lived my life before God in all good conscience up to this day.”
2 And the high priest Ananias commanded those who stood by him to strike him on the mouth.
3 Then Paul said to him, “God is going to strike you, you whitewashed wall! Are you sitting to judge me according to the law, and yet contrary to the law you order me to be struck?”
4 Those who stood by said, “Would you revile God’s high priest?”
5 And Paul said, “I did not know, brothers, that he was the high priest, for it is written, ‘You shall not speak evil of a ruler of your people.'”

Here is an OT which have stood behind the insult:

8 Therefore thus says the Lord GOD: “Because you have uttered falsehood and seen lying visions, therefore behold, I am against you, declares the Lord GOD.
9 My hand will be against the prophets who see false visions and who give lying divinations. They shall not be in the council of my people, nor be enrolled in the register of the house of Israel, nor shall they enter the land of Israel. And you shall know that I am the Lord GOD.
10 Precisely because they have misled my people, saying, ‘Peace,’ when there is no peace, and because, when the people build a wall, these prophets smear it with whitewash,
11 say to those who smear it with whitewash that it shall fall! There will be a deluge of rain, and you, O great hailstones, will fall, and a stormy wind break out.
12 And when the wall falls, will it not be said to you, ‘Where is the coating with which you smeared it?’

Ezekiel 13:8-12. This passage is also echoed in 1 Thessalonians 5:3. The passage in Ezekiel goes on to predict the judgment against the whitewashed wall, which further matches Paul’s comments:

13 Therefore thus says the Lord GOD: I will make a stormy wind break out in my wrath, and there shall be a deluge of rain in my anger, and great hailstones in wrath to make a full end.
14 And I will break down the wall that you have smeared with whitewash, and bring it down to the ground, so that its foundation will be laid bare. When it falls, you shall perish in the midst of it, and you shall know that I am the LORD.
15 Thus will I spend my wrath upon the wall and upon those who have smeared it with whitewash, and I will say to you, The wall is no more, nor those who smeared it,
16 the prophets of Israel who prophesied concerning Jerusalem and saw visions of peace for her, when there was no peace, declares the Lord GOD.

Discipleship in 1 Thessalonians 2

15 Tuesday May 2012

Posted by memoirandremains in Discipleship

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1 Thessalonians, 1 Thessalonians 2, Discipleship, Paul

Notice that uses words to explains what he did. Not all discipleship relationships can entail constant exposure of one’s life: Paul is not able to live with anyone who now reads his letters and is so disciples by them. However, Paul’s life gives an example of how one believer will impart a way of life to another believer: by words and deeds:

9 For you remember, brothers, our labor and toil: we worked night and day, that we might not be a burden to any of you, while we proclaimed to you the gospel of God.
10 You are witnesses, and God also, how holy and righteous and blameless was our conduct toward you believers.
11 For you know how, like a father with his children,
12 we exhorted each one of you and encouraged you and charged you to walk in a manner worthy of God, who calls you into his own kingdom and glory.

1 Thess. 2:9-12.

The Words of God are Power

07 Saturday Apr 2012

Posted by memoirandremains in 1 Corinthians, 2 Peter, Biblical Counseling, Jeremiah, Preaching

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1 Corinthians, 1 Corinthians 2:4, 1 Corinthians 4:20, 1 Thessalonians, 1 Thessalonians 1:4-5, 2 Peter, 2 Peter 1:21, Biblical Counseling, Jeremiah, Jeremiah 23:29, power, Preaching, Speech, Word

1 Corinthians 2:4:

and my speech and my message were not in plausible words of wisdom, but in demonstration of the Spirit and of power,

1 Corinthians 4:20:

For the kingdom of God does not consist in talk but in power.

1 Thess. 1:4-5:

4 For we know, brothers loved by God, that he has chosen you,
5 because our gospel came to you not only in word, but also in power and in the Holy Spirit and with full conviction. You know what kind of men we proved to be among you for your sake.

2 Peter 1:21:

For no prophecy was ever produced by the will of man, but men spoke from God as they were carried along by the Holy Spirit.

Jeremiah 23:29:

Is not my word like fire, declares the LORD, and like a hammer that breaks the rock in pieces?

Another Encouragement to the Fainthearted

30 Friday Mar 2012

Posted by memoirandremains in Biblical Counseling, Christopher Love

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1 Thessalonians, Biblical Counseling, Christopher Love, Grace, Hope, Mortification, Sin, The Mortified Christian

 

Paul counsels the Thessalonian church to respond to problems by considering the particular person at issue:

14 And we urge you, brothers, admonish the idle, encourage the fainthearted, help the weak, be patient with them all. 1 Thessalonians 5:14 (ESV)

To admonish the fainthearted may crush them. To encourage the idle would cause their hurt.  Counseling requires such care. In the Mortified Christian Christopher Love gives great attention to the concern of the fainthearted, the man who woman who hoped that sin go away more quickly, more easily and that temptation would not trouble again.

Before he turns to those who falsely believe their sins to be mortified, Love offers a final word of encouragement.  The first two problems dealt with those who were troubled by temptation or even a continued proclivity to a particular sin.

In the final section, he looks to those who feel that they have not rightly sought God, because they do not see an increase of grace as quickly as they expected.  For such people he offers three consolations:

First, the growth of grace is progressive. While we are justified at once, while true saving faith begins in an instant, the working out of that new life occurs over time. A baby is birthed in a moment and grows throughout a lifetime.

Second, even though our bodies grow old and abilities lessen over time, that tells us nothing about the increase of grace in the heart.

Third, the first springs of grace are more dramatic than later. We begin the growth of grace in a flourish, as we mature the change is less readily apparent. The movement from seed to first sprout is dramatic. The growth at the top of a tree may seem slower, but the growth continues.

The Process of Discipleship in 1 Thessalonians 1

06 Tuesday Mar 2012

Posted by memoirandremains in Discipleship, Matthew

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1 Thessalonians, 1 Thessalonians 1:5-8, Dischipleship, Discipleship, great commission, imitation, Matthew, Paul

 

1 Thessalonians 1:5–8 (ESV)

5 because our gospel came to you not only in word, but also in power and in the Holy Spirit and with full conviction. You know what kind of men we proved to be among you for your sake. 6 And you became imitators of us and of the Lord, for you received the word in much affliction, with the joy of the Holy Spirit, 7 so that you became an example to all the believers in Macedonia and in Achaia. 8 For not only has the word of the Lord sounded forth from you in Macedonia and Achaia, but your faith in God has gone forth everywhere, so that we need not say anything.

Note the progress of discipleship:

1) Our gospel came to you

            A) In power

            B) In the Holy Spirit

            C) With full conviction

2) The immediate result of that word:

            A) You became

                        1) Imitators of us

                        2) and of the Lord

            B) You received the word

                        1) In much affliction

                        2) With the joy of the Holy Spirit

3) The secondary result

            A) Effect upon those who already believed

                        1) You became an example to all the believers

            B. Effect upon those who did not believe:

                        1) The word of the Lord sounded forth from you

                        2)  Your faith in God has gone forth everywhere

4) Paul’s work was being repeated without Paul’s immediate effort:

            A) So that we need not say anything.

The received the word. They were transformed by the word. They delivered the word to believers and unbelievers (baptizing and teaching them to observe — Matt. 28:19-20).

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