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There is no need to assume that a Roman prison guard would not have known both the circumstances of the city riot, as well as the conditions for which the new prisoners were in stocks. You said, My understanding is that the jailer was likely a pagan Roman with little exposure to the Christian notion of salvation. There is no reason to assume this. ...


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Those who introduce contradictions between the book of Acts and the epistles simple read into them those contradictions. Why? Non-contradictory explanations abound in commentaries and they choose to say, "well that could be true but the text does not say it." The response to that, of course, is that the text need not say it for it to be a logical solution to ...


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It's important to remember that salvation is not a Christian concept. Nearly all pagan religions (non-Jewish) had some concept of salvation as well. In addition, there is not reason to assume that by "saved" (sozo) he meant eternal salvation, but rather he could have simply meant, "How do I get rescued 'from danger and to restore to a former state of safety ...


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The jailor would have killed himself had Paul not intervened at the very last moment. After the jailor realized that no one had escaped, he wanted to be saved from the burdens of life that had brought him to that point of self-destruction. He wanted to have what Paul and Silas had, that, notwithstanding their chains, beatings and public humiliation, they ...


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To understand Matthew 22:36-40, you need to understand that Jesus is quoting Leviticus 19:18, which states (in full): "Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD." The conjunction between Leviticus 19:18a and 19:18b shows that Leviticus intends 'neighbour' ...


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May I suggest a slightly different approach? Rather than viewing the passage primarily as an historical record and thus exploring the jailor's original meaning behind his original words, I would suggest viewing this first and foremost as part of the story that Luke is telling and thus exploring Luke's usage of the word "saved" in the book of Acts. This ...


2

First of all I would suggest there is not an "eyewitness-like nature" of Acts and that perception arises more out of a wish that it be so. There are some parallels, but no more so than one would expect from a writer who had access to at least some of Paul's epistles and perhaps knowledge of what the Christian community of his time believed about Paul. The ...


2

Just back up a verse: 21 In the Law it is written, "BY MEN OF STRANGE TONGUES AND BY THE LIPS OF STRANGERS I WILL SPEAK TO THIS PEOPLE, AND EVEN SO THEY WILL NOT LISTEN TO ME," says the Lord. That's a quote from Isaiah 28 (which is addressed to drunken, immature judges, priests and prophets): 11 For with mocking lips and a foreign tongue he will ...


3

Paul speaks of tongues throughout chapter 14, reviewing the entire chapter will prove useful. I've split my response into the answer in summary first and my work following it. Also, I've split my work into sections (1,2,3) and (A,B,C) which you can refer to when reading the answer. The Answer Tongues are mentioned along side prophecy many times and mention ...


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I don't think a "concrete," "certain," answer can be given ... However, perhaps there is a plausible explanation given the period, and given cultures at work: Titus, Timothy, Galatians, had notable issues regarding Gentile Christians and the controversy of Pharasaic/Rabbinic doctrines and traditions being taught in the Churches. In view of this, it ...


2

In Rom 1:8-10, Paul's blessing refers to the strong faith of the Romans; in 1 Cor 1:4-6 likewise, as Paul thanks God for their faith; 2 Cor 1:2-7 differs only in that the blessing is in the form of words of comfort; 1 Thess 2-4 is again gives thanks for their faith. Compare this to Galatians, where Paul wishes the Galatians well (Gal 1:2) but omits the ...


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I'm not sure of its significance, but I would imagine that part of it may be to do with what was happening at the time. Galatians is believed to have been his second letter, when he was ministering in about 49AD, while Titus and 1 Timothy were in about 63AD, post-Acts, wherein he was able to see his martyring coming, and was associated with the brevity in ...


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First let us look at what is commonly held as the closest translation to the word 'Arsenokoitēs'. St. John The Faster is one of the most modern usages of the word, in which he used to refer to anal sex between both women and men. It was not an exclusively homosexual act. http://www.holytrinitymission.org/books/english/canons_fathers_rudder.htm#_Toc78634065 ...



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