Adult Bible Studies Concise Commentary September 2020-August 2021

By Abingdon Press

This annual resource provides biblical commentary for the focal Bible passages used in Adult Bible Studies. Included for each week are the focal Bible passages for each Sunday, unit introductions, commentary on the focal Bible passages, and a pronunciation guide for Bible names and places. Over the four quarters of the 2020-2021 Sunday school year, we will explore the themes of Encounter, Hope, Holy, and Respond. Based on the Abingdon Basic Bible Commentary. Printed with a larger font for ease of reading.

• Language: English
• Publisher: Abingdon Press
• Release date: Jul 21, 2020
• ISBN: 9781791009854

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UNIT 1

SEPTEMBER 2020

SO THAT YOU CAN SEE

Introduction to the Unit

This unit teaches about salvation, both through example and explanation. The example, which is the basis of Lesson 1, is the conversion of Paul. The explanation of salvation is spread over Lessons 2, 3, and 4, all of which are based on Paul’s writings in his Letter to the Romans, where Paul speaks out of his thoughtful understanding of salvation through Christ and out of his personal experience of receiving Christ.

September 6, 2020

Lesson 1

SEEING JESUS

Focal Passage

Acts 9:1-20

Background Text

Acts 9:1-20; 22:3-18; 26:9-18

Purpose

To let go of anger that blocks our spiritual growth and wrecks our relationships in the church.

SCRIPTURE

Acts 9:1-20

Meanwhile, Saul was still spewing out murderous threats against the Lord’s disciples. He went to the high priest, ² seeking letters to the synagogues in Damascus. If he found persons who belonged to the Way, whether men or women, these letters would authorize him to take them as prisoners to Jerusalem. ³ During the journey, as he approached Damascus, suddenly a light from heaven encircled him. ⁴ He fell to the ground and heard a voice asking him, Saul, Saul, why are you harassing me?

⁵ Saul asked, Who are you, Lord? I am Jesus, whom you are harassing, came the reply. ⁶ Now get up and enter the city. You will be told what you must do.

⁷ Those traveling with him stood there speechless; they heard the voice but saw no one. ⁸ After they picked Saul up from the ground, he opened his eyes but he couldn’t see. So they led him by the hand into Damascus. ⁹ For three days he was blind and neither ate nor drank anything.

¹⁰ In Damascus there was a certain disciple named Ananias. The Lord spoke to him in a vision, Ananias! He answered, Yes, Lord.

¹¹ The Lord instructed him, Go to Judas’ house on Straight Street and ask for a man from Tarsus named Saul. He is praying. ¹² In a vision he has seen a man named Ananias enter and put his hands on him to restore his sight.

¹³ Ananias countered, Lord, I have heard many reports about this man. People say he has done horrible things to your holy people in Jerusalem. ¹⁴ He’s here with authority from the chief priests to arrest everyone who calls on your name.

¹⁵ The Lord replied, Go! This man is the agent I have chosen to carry my name before Gentiles, kings, and Israelites. ¹⁶ I will show him how much he must suffer for the sake of my name.

¹⁷ Ananias went to the house. He placed his hands on Saul and said, Brother Saul, the Lord sent me—Jesus, who appeared to you on the way as you were coming here. He sent me so that you could see again and be filled with the Holy Spirit. ¹⁸ Instantly, flakes fell from Saul’s eyes and he could see again. He got up and was baptized. ¹⁹ After eating, he regained his strength. He stayed with the disciples in Damascus for several days. ²⁰ Right away, he began to preach about Jesus in the synagogues. He is God’s Son, he declared.

Acts 22:3-18

³ Paul continued, "I’m a Jew, born in Tarsus in Cilicia but raised in this city. Under Gamaliel’s instruction, I was trained in the strict interpretation of our ancestral Law. I am passionately loyal to God, just like you who are gathered here today. ⁴ I harassed those who followed this Way to their death, arresting and delivering both men and women into prison.⁵ The high priest and the whole Jerusalem Council can testify about me. I received letters from them, addressed to our associates in Damascus, then went there to bring those who were arrested to Jerusalem so they could be punished.

⁶ "During that journey, about noon, as I approached Damascus, suddenly a bright light from heaven encircled me. ⁷ I fell to the ground and heard a voice asking me, ‘Saul, Saul, why are you harassing me?’ ⁸ I answered, ‘Who are you, Lord?’ ‘I am Jesus the Nazarene, whom you are harassing,’ he replied. ⁹ My traveling companions saw the light, but they didn’t hear the voice of the one who spoke to me. ¹⁰ I asked, ‘What should I do, Lord?’ ‘Get up,’ the Lord replied, ‘and go into Damascus. There you will be told everything you have been appointed to do.’ ¹¹ I couldn’t see because of the brightness of that light, so my companions led me by the hand into Damascus.

¹² "There was a certain man named Ananias. According to the standards of the Law, he was a pious man who enjoyed the respect of all the Jews living there. ¹³ He came and stood beside me. ‘Brother Saul, receive your sight!’ he said. Instantly, I regained my sight and I could see him. ¹⁴ He said, ‘The God of our ancestors has selected you to know his will, to see the righteous one, and to hear his voice. ¹⁵ You will be his witness to everyone concerning what you have seen and heard. ¹⁶ What are you waiting for? Get up, be baptized, and wash away your sins as you call on his name.’

¹⁷ "When I returned to Jerusalem and was praying in the temple, I had a visionary experience. ¹⁸ I saw the Lord speaking to me. ‘Hurry!’ he said. ‘Leave Jerusalem at once because they won’t accept your testimony about me.’

Acts 26:9-18

⁹ "I really thought that I ought to oppose the name of Jesus the Nazarene in every way possible. ¹⁰ And that’s exactly what I did in Jerusalem. I locked up many of God’s holy people in prison under the authority of the chief priests. When they were condemned to death, I voted against them. ¹¹ In one synagogue after another—indeed, in all the synagogues—I would often torture them, compelling them to slander God. My rage bordered on the hysterical as I pursued them, even to foreign cities.

¹² "On one such journey, I was going to Damascus with the full authority of the chief priests. ¹³ While on the road at midday, King Agrippa, I saw a light from heaven shining around me and my traveling companions. That light was brighter than the sun. ¹⁴ We all fell to the ground, and I heard a voice that said to me in Aramaic, ‘Saul, Saul, why are you harassing me? It’s hard for you to kick against a spear.’[a] ¹⁵ Then I said, ‘Who are you, Lord?’ The Lord replied, ‘I am Jesus, whom you are harassing. ¹⁶ Get up! Stand on your feet! I have appeared to you for this purpose: to appoint you as my servant and witness of what you have seen and what I will show you. ¹⁷ I will rescue you from your own people and from the Gentiles. I am sending you ¹⁸ to open their eyes. Then they can turn from darkness to light and from the power of Satan to God, and receive forgiveness of sins and a place among those who are made holy by faith in me.’

COMMENTARY

Note: Some commentary has been added in italics in order to provide continuity among or context for the selected lesson Scriptures.

To understand the drama and import of the conversion of the apostle we know as Paul, we must first understand the character and behavior of Saul of Tarsus. Paul’s early background is revealed in Acts 8.

Persecution and Introduction of Saul (Acts 8:1-3)

Luke introduces one of Christianity’s major figures during the bloody killing of Stephen. Not only are garments laid at Saul’s feet, but Saul consents to Stephen’s death. Immediately, a widespread persecution breaks out. Christians are scattered, with the exception of the apostles who remain in Jerusalem. No doubt they are in hiding. Stephen is buried by devout non-Christian Jews since the Christians have scattered.

Saul, a young man in verses 1 and 2, is seen in verse 3 as a vicious persecutor seeking out Christians with an increasing rage (see 26:10).

Since Christians have been driven from the city, Christianity itself could not remain primarily a small sect within Judaism. Recall that conflict had developed with Hellenistic Jews. They now disappear. Persecution is now personified in Saul. He forces people to blaspheme (see 26:11). He is present at the trials, and he votes for death.

The Conversion of Saul (Acts 9:1-31)

Chapter 9 contains the first of three narratives of Saul’s conversion. We will note at the outset that details differ somewhat among the narratives. Despite these small differences, the truth is that something quite remarkable happened. The triple narrative gives strong literary importance to the conversion.

On the Road to Damascus (Acts 9:1-9)

Evidently, Saul was the driving force behind the persecutions. The Way (see 19:9, 23; 22:4; 24:14, 22) also means the saving action of God.

Damascus is a large trading city at the foot of the mountains, in which there is a large Jewish settlement.

Intense light shines on Saul, causing him to fall. (Compare with 22:6, in which the light shines on his companions as well.) Glory to God or Christ sometimes is described as light (see Corinthians 3:18; 4:6).

The dialogue is the same in all three accounts. Whoever persecutes the church persecutes Christ (see Luke 10:16).

Saul, once powerful, is now weak and has to be led. Luke uses these vivid images to illustrate the strength and power of the Spirit and Christ. The rest of the party hears the voice but does not share in the dramatic revelation.

The irony of Saul’s condition is very clear. Once he terrorized Christians; now he has to be led by the hand. The blindness lasts three days, thus signifying an internal change as well.

In Damascus (Acts 9:10-22)

Ananias has exact information. Luke indicates precise direction by the Spirit. The street called Straight extends from east to west with gates at each end. This area is modern Darb el-Mostakim.

Vision and prayer are linked (see 10:3, 30; 22:17). Prayer is evidence of an authentic conversion.

The time span of Acts is quite difficult to determine. Ananias has heard Saul, which indicates that a large amount of time has elapsed. Saul’s previous authority fades in the light of what God has in mind. Saul becomes a chosen instrument (see Romans 9:22-23; 2 Corinthians 4:7).

Verse 16 points out an ironic reversal. Saul had set out to make Christians suffer; now he would suffer as a Christian. Note the sequence: laying on of hands, receiving the Holy Spirit, and then baptism. Thus, Saul joins the Christian community and preaches Jesus as the Son of God (see Psalm 2:7; Acts 13:33). The scene ends with the Christians once again increasing in power and influence.

Paul in Jerusalem (Acts 21:17-40)

Following considerable missionary activity among Jews and Gentiles, Paul has both inspired countless converts and made significant enemies. He has been beaten and imprisoned for his efforts, paying dearly for upsetting the status quo. Following his third missionary journey, Paul turned his attention toward Rome, by way of Jerusalem.

While there, Paul attempted to rebuild some religious bridges by fulfilling the Nazirite tradition of purity (see Joshua 3:5; 2 Chronicles 29:5, 34; 30:17). But he was soon in trouble for bringing Greeks into the Temple, causing a riot. He was taken into custody by Roman soldiers. On his way to the barracks, in the midst of an angry, threatening crowd, he revealed to the tribune that he was a Roman citizen. The tribune granted his request to address the crowd.

Paul’s Speech (Acts 22:1-21)

Paul uses familiar terms in order to maintain his identity as a Jew. His use of Hebrew does the same. Stephen had done the same in his defense (see 7:2). At this time, the high priest and the Sanhedrin are not present. They will be present later (23:1).

By his own account, Paul is still a Jew brought up within the strongest of Jewish laws and customs. Born outside Palestine (as many of the audience are; remember that at Pentecost Jews from all over the Roman Empire gathered in Jerusalem), he grew up in Jerusalem. Trained by Gamaliel, Paul is in the pharisaical tradition.

This Way means the Christian movement (see 9:2). Paul speaks as if the higher authorities—High Priest and Sanhedrin—are the same now as they were twenty years earlier (see 9:1; 26:12).

In the previous account, the time of day is not given, though people rarely traveled at night (see 10:9).

In verse 8, Luke adds Jesus the Nazarene (see 9:4-5). In 9:7, Paul’s companions hear the voice but do not see the light, the opposite of what he says here.

Luke maintains the close linkage with Judaism by describing Ananias as a devout man who is respected by his fellows in Damascus. Verses 12 and following are the same as 9:10-17.

The God of our ancestors (22:14) sustains the strong Jewish tradition. The righteous one is also alluded to in 3:14; 7:52; 1 John 2:1.

Witnessing to all men echoes 9:15 and 26:16-18. The mission to the Gentiles will be specified in verse 21.

Baptism is done with the invocation of Jesus’ name (see 2:38), and sins are washed away (see 1 Corinthians 6:11; Ephesians 5:26).

Paul’s strong affiliation with Judaism is once again emphasized by his prayer in the Temple. In this holy place, Paul saw the vision, though he does not use the name of Jesus in this description. Paul left Jerusalem at The Lord’s instruction, not because of a Jewish plot (however, compare 9:29).

Without provocation Paul confesses his earlier persecution. Surely Jews will listen to another Jew who was persecuted; but they will not.

Stephen is described as a martyr. Though in chapter 9 persecution erupts when Stephen dies, here his death seems to be the culmination of persecution. The Gentile mission has been directed all along by Jesus (see 9:15).

In no sense has Paul responded to the charges that caused his arrest in the first place. He makes no mention of bringing a Greek into the Temple. What, then, is Luke’s purpose in using this long speech?

The problem of the relationship between Jews and Christians is not a new problem. Evidently, during Luke’s life, the same problem caused considerable controversy. Luke uses Paul’s speech to show how closely the two perspectives are related. Christians are more open to the mission to the Gentiles and willing to receive them by baptism.

Had Paul repudiated his Jewish past, Christians might in some sense be justified in rejecting all that Judaism is. But Paul—and, by implication, Luke—does not reject the rich Jewish tradition.

Following this confrontation, a plot developed against Paul’s life, and he was transferred to Antipatris, about forty miles away, under Roman guard. There, he was charged by Tertullus, an attorney who traveled with the high priest Ananias, and defended himself before Felix, the governor (Acts 24:1-23) and later before Felix’s successor, Festus (25:6–23).

Paul’s Defense (Acts 26:1-25)

Paul makes an eloquent defense for himself. In no manner does Paul hint that the Romans should be concerned. His defense will have to do only with Jewish charges.

Even though the appeal depends upon Paul’s citizenship, he makes no reference to Tarsus. His entire background is pharisaical and in Jerusalem (see 22:3). The theological hope of resurrection links the past with the present. Paul contends that he is on trial for his belief in the Resurrection. The implication is, of course, that God has raised Jesus from the dead. The Jews simply cannot accept this concept.

Paul’s entire presentation has attempted to show the strong link between Jews and Christians. Now he shifts his argument to describe his own experience. This description begins the third and final recounting of Paul’s conversion. Luke’s literary style is very important here. By using three occasions to recount the dramatic events on the road to Damascus, Luke has indicated how important the conversion is in the life of the church.

To begin with, Paul confesses guilt for the deaths of many Christians, not just one (Stephen in 8:1). Even in the synagogues, Paul persecuted people.

Slight differences in detail occur in this account of Paul’s conversion (see 9:3 and 22:5). Luke adds variety, lest it become dull repetition. But alteration of detail does not alter the substance of the dramatic event. The intensity of the light is even greater in this account. In 9:4 only Paul falls to the ground. The others see nothing. In 22:6, Paul is struck down.

Kick against a spear (26:14) is a common Greek saying that means that opposition is senseless and impossible.

God’s command to Paul to stand on his feet is reminiscent of Ezekiel’s call (see Ezekiel 2:1).

The promise of deliverance (26:18) has been a consistent one (7:10, 34; 12:6-10; see also Jeremiah 1:7-8; 1 Chronicles 16:35).

Open their eyes (26:18) picks up a theme from the servant songs of Isaiah (Isaiah 42:7, 16).

Consistency of the Christian hope with the work of Moses and the prophets. Throughout it all, God has been with Paul (the promise of verse 17 is fulfilled).

The basic tenets of Christian faith are then sketched out. The suffering messiah has been foretold in the Old Testament. He would be raised and thus proclaim light to the world (see Isaiah 9:1-2). The implication is now made clear. Paul could not disobey the authority of God through Christ. Paul gives a name to the higher authority that he and other Christians must obey. Thus the Christian mission is justified.

Paul’s work is preaching, which he has done in Damascus (see 9:19-22) and Jerusalem (see 9:28-29). Christian preaching calls for repentance and change. Remarkably, Paul has changed the charges that have been brought against him. According to his witness, his preaching, not the violation of the Temple, has brought about the present crisis (see 21:28).

[a]Acts 26:14 Or goads

September 13, 2020

Lesson 2

FORGIVEN, RESCUED, RESTORED

Focal Passage

Romans 1:15-17; 5:6-11

Background Text

Romans 1:15-17; 5:6-11

Purpose

To deepen our gratitude that Jesus offers us salvation in the midst of our sinfulness.

SCRIPTURE

Romans 1:15-17

¹⁵ That’s why I’m ready to preach the gospel also to you who are in Rome. ¹⁶ I’m not ashamed of the gospel: it is God’s own power for salvation to all who have faith in God, to the Jew first and also to the Greek. ¹⁷ God’s righteousness is being revealed in the gospel, from faithfulness[a] for faith,[b] as it is written, The righteous person will live by faith.[c]

Romans 5:6-11

⁶ While we were still weak, at the right moment, Christ died for ungodly people. ⁷ It isn’t often that someone will die for a righteous person, though maybe someone might dare to die for a good person. ⁸ But God shows his love for us, because while we were still sinners Christ died for us. ⁹ So, now that we have been made righteous by his blood, we can be even more certain that we will be saved from God’s wrath through him. ¹⁰ If we were reconciled to God through the death of his Son while we were still enemies, now that we have been reconciled, how much more certain is it that we will be saved by his life? ¹¹ And not only that: we even take pride in God through our Lord Jesus Christ, the one through whom we now have a restored relationship with God.

COMMENTARY

Note: Some commentary has been added in italics in order to provide continuity among or context for the selected lesson Scriptures.

Having spoken of his own experience of conversion in the previous lesson, we now turn to the first of the lessons that explore and explain salvation; from what, and for what, Paul and all of humankind have been saved.

Romans 1:15-17

Introduction to These Verses

With Romans 1:16, Paul opens up the formal argument of his letter. It is very important to keep the purpose of this abstract argument in mind. It clarifies the gospel that he intends to proclaim in Spain. It also has a particular bearing on the Roman house churches, as seen in the emphasis on inclusiveness between Jews and Gentiles. Paul sees in the gospel the basis for unifying the church. This interest is also visible in the opening section of his argument dealing with human idolatry and divine wrath (see 1:18-32).

While it may strike modern readers as puzzling that Paul would begin on such a negative note, his purpose is to shatter the pretensions dividing the Roman house churches. Before he can make a case that the Christians in Rome are equal in grace, he must first prove that they are equal under wrath. Only when the claims of superiority by the weak and the strong are destroyed will the Christians in Rome really be in a position to understand fully how the righteous must live by faith alone (1:17).

The Gospel As Divine Power (Romans 1:16-17)

The formal argument of Romans opens with a thesis statement in 1:16-17. The major themes in the first four chapters are stated here. Paul begins as an ambassador would—with the themes of shame and power. An ambassador lacks credibility if the power he represents is weak. Paul therefore opens with the bold assurance, I am not ashamed of the gospel. The power that Paul represents is superior to that of Rome itself. Paul is convinced that the gospel of the death and resurrection of Jesus Christ has the capacity to conquer the world. Therefore, the stress that the gospel places on the power of God is one of the most remarkable features of Romans.

Paul contends that the gospel has the power for salvation for everyone who has faith. The scope of this power is truly universal, promising nothing less than the salvation of the entire human race.

In 1:17, Paul explains the content of the gospel and connects it with the righteousness of God. When this expression is linked with the phrase is being revealed, we are brought into the context of the Jewish expectation that at the end of time God would be revealed, would triumph over enemies, and would bring the kingdom of God to the earth. Righteousness in this context is closely related to glory. When God’s glory is manifest, righteousness is achieved and the world is restored to its original intent.

This idea of the restoration of the righteousness of God through the creation of righteousness for persons is related naturally to the Creation story in Jewish theology. In Genesis 2 and 3, the first humans chose to disobey God and sought to take over the position of God. They fell prey to the temptation to be like God, knowing good and evil (Genesis 3:5). This caused the corruption of the human race and of the earth itself, for the curse that followed the fall of humankind involved the soil that resisted human effort and caused the anguish of human labor.

The conception in popular theology of the first century was that the righteousness of God had departed from the earth as well as from humans. So when Paul expresses the conviction that in the gospel the righteousness of God is revealed, he is contending that humans as well as the ecology of their planet are to be restored to reflect the righteousness of God.

In contrast to the popular view, salvation is not simply the justification of individuals. It is a social and individual transformation that occurs from faith to faith. The faith of persons who have responded to the gospel is caught by others because the gospel itself has the power to evoke faith. Faith in this context is not so much belief as it is a faithful response. The salvation of the world consists of persons not only receiving the gospel but also living it, setting the whole creation right.

The citation from Habakkuk 2:4 that Paul uses at the end of verse 17 is slightly altered to fit into the context. In a way that is unparalleled in the Hebrew tradition, Paul emphasizes in his use of this sentence that a response to the gospel in faith is the key to genuine life. Having faith in this context is clearly understood as faith in the gospel. It means forming one’s life and allowing one’s actions to be shaped by the righteousness of God as revealed in the Christ event.

The Hebrew tradition, on the other hand, stresses that those who are faithful to the Law shall be preserved by God’s righteousness. There is a dramatic shift in the direction of conversion through the preaching of the gospel in the Christian use of this line from Habakkuk. There is also a significant emphasis on universality in the words, to everyone who has faith, to the Jew first and also to the Greek. Jewish priority in the chronological sense is preserved because it was from the Jewish people that the gospel emerged and that the Christ came. But as far as righteousness is concerned, Paul argues that everyone stands on an equal basis.

The Issue of Defining Righteousness

The peculiarity of the English language and the tradition of translating Romans leads to some difficulties in understanding the term righteousness. English provides two different words for what in the original text of Romans was a single family of terms. We speak of righteousness and justification, both of which have rather different connotations in English.

The difficulty is particularly visible in the thesis of Romans 1:17. Often, this verse is translated in the direction of the righteousness of God being revealed in the gospel, with the following citation translated as the righteous person [or just, NRSV] shall live by faith. The problem is that the word just comes from exactly the same stem as the term righteousness. When this translation problem is not understood, as is so frequently the case in the Protestant tradition, justification by faith alone gets entirely separated from the righteousness of God. That is, God’s activity in transforming humans is understood as the gift of forgiveness, which allows us to be justified, even though we have violated the Law.

However, we must understand that in Pauline theology, being justified is very different from being righteous. In fact, Paul wishes to speak of humans in this entire letter as being rightwised, a term from old English that would be better used in place of justify in the translation for Romans. To rightwise is to make right, to set one right, and to achieve a transformation in which humans come to reflect the righteousness of God.

The difficulty is to connect righteousness with a traditional understanding of justification. An old-fashioned view, frequently found in some of the older commentaries, is that righteousness is the standard for what is right for God as well as for humans. When this rather moralistic interpretation of righteousness becomes central, it leads inevitably to a moralistic understanding of what human salvation means. It can end up in a new form of the Law, a major problem for Romans. That is, people can be led to think that if they simply conform to the high standards of the Christian faith, they are justified.

Another approach was shaped by Luther in particular. In this tradition, justification, or rightwising, is understood to be the gift of freedom from condemnation. The difficulty with this interpretation, whether in its moralistic or abstract theological form, is that the parallel Paul wishes to create in Romans 1:17 between the righteousness of God and the rightwising of humans is lost.

The viewpoint advocated in this commentary is that the righteousness of God in Romans refers to God’s capacity to impose righteousness on the world. God has a claim on the creation that it reflect divine righteousness. When Paul speaks of the righteousness of God as being revealed, he is operating out of the Jewish tradition of God standing triumphant at the end of history after vanquishing or transforming all foes.

This interpretation allows us to see the close parallel between the righteousness of God and the righteousness given to humans. When humans are caught up in the divine plan and made to conform to the divine will, they enter into a