Was Paul a devout Torah observant Jew?

 Re: some Christians who claim that the Apostle Paul appealed to the Law of Moses, therefore, Paul remained a Torah-observant Jew.

Now, it's of course true that "all scripture is God breathed and for our instruction," which includes the Old Covenant (OC) Law or Torah of Moses, the prophets, and the writings.

So I agree with Paul when he says in Romans 7.12:

"The Law is holy, and its commands are holy and right and good."

But the question is whether or not Paul continued observing that OC Torah in toto once he converted to Christianity, i.e., once he became "subject to the Law of Messiah" and was no longer "under the Law of Moses," as he confesses in 1Cor 9.20-21!

You will notice that some do not effectively deal with Paul's own words in 1Cor 9:19-21 or 2 Corinthians 3. Here, Paul goes on to describe the 10 commandments ("engraved in letters on stone") as "the ministry of death," and "condemnation"!

For Paul the Law of Moses as a whole now stands as a "fleeting glory," meaning it "was glorious." 2Cor 3:10-11

Also, in Galatians 3 Paul calls the Law of Moses “a tutor and guardian to lead us to the Messiah, so that we could then be made right by faith. And now that this faith has come, we are no longer under a guardian.”

In other words, we do not receive the spirit by obeying the Law of Moses but by the teaching/message of Jesus.

So for Paul the Law of Moses has no connection whatsoever with the faith/spirit that comes by Jesus not Moses.

This echoes 2 Corinthians 3 where the ministry of the Spirit, “written in our hearts,” has surpassed “the engraved in letters on stone, the ministry of death.”

Lastly, throughout his letters Paul teaches that both Jews and Gentiles are now one body, sharing in the one and the same spirit, the one and the same Jewish-Christian hope (1Cor 10.15-17; 12:13; Eph. 2.11-18; 4.4-5; Col 3.10-11).

But I’m afraid that some Christians have once again erected that dividing wall of hostility, i.e., “the law with its commands and regulations,” between Jew and Gentile. And in the process effectively split the one body of Christ, united by the one spirit, in the one hope for the whole Jewish-Christian church!

Hence, Paul’s question in Rom 3.29a:

“Is God the God of Jews only? Is He not the God of Gentiles too?”

Should women “be silent” in church?

• 1 Corinthians 14.34-35;
• 1 Timothy 2.8-15

These verses cotninue to be misused by many to teach that women should remain silent in the church. 

Context is King:

Paul says God bestows His gifts equally and there's no evidence that the spiritual/charismatic gifts listed in 1Cor 12.7-10 apply to men only.

For example, "one is given" this "to another" is given that and "the body is one....with many members," and so on. 

And in 1Cor 11.5 Paul wants women to pray and prophesy, as long as they do not dishonor their husbands.

Cp. Peter's sermon on the day of Pentecost, "your sons and daughters shall prophesy." Acts 2.17

And prophecy, as Paul defines it, includes other forms of teaching:

1Cor 14:3:

The one who prophesies speaks to people for their upbuilding and encouragement and consolation.

So Paul cannot contradict himself by placing a supposed permanent ban on women speaking in church. 

Nor is Paul saying that this teaching from women applies only to children.

For example, Paul commands older women to teach and train younger women (Titus 2:3-4).

In Phil 4.2-3 Paul names women who he says have struggled together in the gospel ministry along with me, Clement and my other coworkers.

Also, in Acts 18.26 Luke says Priscilla taught a man, Apollos.

1Cor 14.34-35

So it's possible from this context that the warning in 1Cor 14 has to do with some women questioning other prophets in an argumentative, i.e., unchristian way. 

"The prohibition expressed in these verses refers to the asking of questions which imply a judgement on prophetic utterances (so, at least, their context suggests).”

(F.F. Bruce, "Women in the Church: A Biblical Survey," Christian Brethren Review 33 (1982): 7-14.)

“The better suggestion is to relate it to the preceding regulations about evaluating the prophets (v. 29).” NET Bible, 1Cor 14.34.

This might explain the disorder Paul alludes to and why the issue is specific to women only.

1Tim 2:8-15

What’s always ignored or missed, perhaps due to the uninspired chapter breaks, is the fact that Paul goes on to explain what he means by not allowing a woman to oversee a man. 

For example, in 1Tim 3 Paul limits the office of an overseer, aka pastor/elder, to males only by the phrase "the husband of one wife," which literally means "a-one-woman-man."

(NOTE: Paul's presupposition that a man is to be faithfully married does not of course mean that a single man was disqualified from the position. Paul himself was probably single and elsewhere even recognized celibacy as perfectly suitable for ministry.)

The ESV Study Bible note on 1Tim 2.12 explains that “Since the role of pastor/elder/overseer is rooted in the task of teaching and exercising authority over the church, this verse would also exclude women from serving in this office (cf. 1 Tim. 3:2). 

Thus, when Paul calls for the women to be quiet, he means quiet with respect to the teaching responsibility that is limited in the assembled church. 

Paul elsewhere indicates that women do speak in other ways in the church assembly (see 1 Cor. 11:5).”

See 1Cor 14.34-35 [where] Paul is likely forbidding women to speak up and judge prophecies (this is the activity in the immediate context; cf. 1 Cor. 14:29)."

The NET Bible adds that the phrase must remain quiet is used in Greek literature either of absolute silence or of a quiet demeanor.

For example, in 2Thess 3:12 Paul uses the same Greek word to urge some in the church to do their work quietly.

Hence, my paraphrase:

The woman is not to oversee the church by taking on the teaching

and authority of the male elder but instead she should maintain a quiet demeanor.

Lastly, in 1Tim 2.13-14 Paul has already given his twofold biblical reasons for this prohibition by appealing to:

1. The order of the original Genesis creation: Adam was formed first, then Eve. I.e., not a social-cultural but creational argument. 

1. The total deception of Eve: Adam was not deceived, but the woman, because she was completely deceived, fell into sin. 

In summary

1Cor 14.34-35; 1Tim 2.8-15 do not do away with the fact that elsewhere Paul says:

Teach and admonish each other with all the wisdom he gives. 

Sing psalms and hymns and spiritual songs to God with thankful hearts.

Col 3:16

LAST WORD YouTube search

I just noticed the other day that we have addressed this and other similar topics half a dozen times or so in the past.

So for any future reference and/or questions I would ask you to please use the search tool in our YouTube channel: https://focusonthekingdom.org/livestream/

Can a Christian be demon possessed?

 From the book by Michael Heiser, Demons.

Christian writers have taken both sides of this issue. The disagreement in part derives from semantics, but that is not to imply that the debate lacks substance. The semantic problem derives from English translations of the Greek lemmas in passages describing demonized individuals. Words like “possess” and “possession” denote ownership.

A close reading of the New Testament ought to make it clear that a member of the body of Christ cannot be owned by Satan or demons. The body of Christ, the church, has been “obtained with his own blood” (Acts 20:28). The Spirit (Rom 8:9–11, 16–17) and Christ (Col 1:27) dwell within those who believe. Those who are “in Christ” have a new identity as members of the family of God (Gal 3:26). Believers have been “delivered…from the domain of darkness and transferred … to the kingdom of his beloved Son” (Col 1:13). We are God’s inheritance (Eph 1:18). The idea that believers described in these ways can be subsequently owned by lesser demonic powers is incoherent.[1] Arnold’s observations are significant in this regard:

The word possession never even appears in the Bible in the passages where Jesus or the apostles cast evil spirits out of an individual. The expression demon-possessed or demon possession does occur in some English translations of the Greek text, but there is never a Greek word for “possession” that stands behind it. “Demon possession” is always the translation of a single Greek word, daimonizomai. Words for ownership or possession (e.g., huparchō, echō, katechō, ktaomai, or peripoieō) are absent in the original text.…The expression “he has a demon” (echei daimonion) does appear in the Gospels (e.g., Luke 4:33; 8:27), but the inverse, “a demon has him,” never occurs.[2]

The point Arnold makes is significant. No Greek word for “possession” or “ownership” appears in passages to clarify or define the activity described by daimonizomai. It is English semantics, not the Greek lemma, which have led to the controversy over whether Christians can be possessed by demons.

If “ownership” is not a workable understanding of the Greek lemma daimonizomai, how should it be translated and understood? Some translators who have detected the problem caused by English semantics related to words like “possess” have opted for renderings such as “tormented” or “troubled” (i.e., by demons). While these choices may help, there are other Greek lemmas that have these meanings, and so the choices are interpretive. The best alternative seems to be simply to transliterate daimonizomai as “demonize.” This choice avoids misconceptions (and related theological inconsistencies) that arise from English “possession” semantics.

This decision of course begs an obvious question: Does the New Testament help us understand how a Christian might be “demonized” while not being owned by Satan or an evil spirit? Arnold asks the same question in other ways:

We might ask, “Can Christians come under a high degree of influence by a demonic spirit?” or, “Is it possible for Christians to yield control of their bodies to a demonic spirit in the same way that they yield to the power of sin?”[3]

The answer to the question, however worded, is “yes.” On this the New Testament is clear, as several passages employ language that suggests Christians can fall under the influence of Satan and evil spirits.[4] Paul warned Timothy about certain teachers in this regard: “Now the Spirit expressly says that in later times some will depart from the faith by devoting themselves to deceitful spirits and teachings of demons” (1 Tim 4:1). That those doing so were “departing from the faith” indicates that those Paul had in view were professing believers. For sure, these false teachers did not see what they were doing as out of step with the faith. Paul linked this behavior with the latter days as the Spirit had revealed to the prophets. In his second letter to Timothy, Paul’s language was even more foreboding, instructing Timothy to gently correct such opponents so they might “escape from the snare of the devil, after being captured by him to do his will” (2 Tim 2:26). The idea that believers could be captured by Satan and made servants of his will certainly fits the notion of demonization, though it lacks the bizarre physical torment of episodes in the Gospels.

Less dramatic but equally dangerous are New Testament warnings about “[giving] opportunity to the devil” (Eph 4:27) and habitual, unrepentant sin (“Whoever makes a practice of sinning is of the devil”; 1 John 3:8). While the sinful impulse that gives rise to temptation resides in the flesh (Jas 1:14–15; Rom 7:18–24), the devil is nevertheless called the tempter (1 Thess 3:5). Yielding to temptation enslaves the believer (Rom 6:6, 12–14; 8:3–8), and so such a lifestyle can rightly be construed as a kind of demonization. Aside from enslavement to sin, Satan seeks to control believers by other means, whether mental, emotional, or physical. For example, the context for Peter’s familiar portrayal of Satan as a devouring lion is persecution and suffering: 1 Pet 5:8–9.

Paul’s equally memorable statement that a “messenger of Satan” was given to him “in the flesh” (2 Cor 12:7) also links suffering with demonization.[5]

The overarching point is that, while Christians cannot be owned by Satan—an idea that derives from the unfortunate “possession” language— they can be demonized. Demonization can take various forms: persecution, harassment, being captivated by false teaching, and enslavement to sin.

---

[1] Some arguments against Christians being demon possessed are common but not as forceful. For instance, some writers suggest that since believers are the temple of God/the Holy Spirit (1 Cor 3:16–17; 6:19–20; 2 Cor 6:15–18), they cannot be possessed. The temple analogy really does not support this point. Arnold points to New Testament language that undermines its potency. For example, there is the danger of sin reigning in the believer’s flesh (Rom 6:12–13). The Old Testament temple was (in theory) holy ground, purged of sin and impurity. This purged status did not prevent subsequent contamination or, in the most extreme cases, introduction of idols into the temple itself. See Clinton E. Arnold, 3 Crucial Questions about Spiritual Warfare (Grand Rapids: Baker Academic, 1997), 82. As we will note in the ensuing discussion, demonization can include temptation to sin or solicitation of the flesh. It would therefore seem that while demons cannot own the believer, they can cooperate with the sinful propensities of our flesh.

[2] Arnold, 3 Crucial Questions about Spiritual Warfare, 79, including material from footnote 10. Arnold adds on page 80: “Nevertheless, the terms of the current debate have been set by the longstanding tradition of translating the expression demon-possessed. Where did English Bible translators get the idea of translating daimonizomai as ‘demon possession’? The translation was most likely influenced by the Latin Church’s tradition of using the term possessio to describe a person deeply troubled by a demonic spirit. Interestingly, the Latin Vulgate, however, does not use the term possessio to translate daimonizomai, but the simple expression to have a demon (habeo with daemonia).”

[3] Arnold, 3 Crucial Questions about Spiritual Warfare, 80.

[4] Arnold devotes considerable space to this reality. While some of my categories differ slightly, readers are encouraged to consult Arnold, 3 Crucial Questions about Spiritual Warfare, 88–100.

[5] This point is true whether the messenger was a supernatural being or some physical affliction from Satan. My view is that Paul’s “thorn in the flesh … messenger of Satan” was a demonic being. In this regard, see David Abernathy, “Paul’s Thorn in the Flesh: A Messenger of Satan?” Neotestamentica 35.1–2 (2001): 69–79; Christopher R. A. Morray-Jones, “Paradise Revisited (2 Cor 12:1–12): The Jewish Mystical Background of Paul’s Apostolate: Part 1: The Jewish Sources,” HTR 86.2 (1993): 177–217; Morray-Jones, “Paradise Revisited (2 Cor 12:1–12): The Jewish Mystical Background of Paul’s Apostolate: Part 2: Paul’s Heavenly Ascent and Its Significance,” HTR 86.3 (1993): 265–92.

The origin of Demons

 

Jamieson-Fausset-Brown Bible Commentary on Eph 6:

Rulers of the darkness of this world or Against the world rulers of this (present) darkness (Eph 2:2; 5:8; Lu 22:53; Col 1:13). On Satan and his demons being world rulers, compare Joh 12:31; 14:30; 16:11; Lu 4:6; 2Co 4:4; 1Jo 5:19, Greek, lieth in the wicked one. Two cases prove Satan not to be a mere subjective fancy: Christ's temptation; the entrance of demons into the swine (for these are incapable of such fancies). Satan tries to parody, or imitate in a perverted way, God's working (2Co 11:13, 14).

 

Unger, Biblical Demonology

“It’s to be noted carefully that Hebrew possesses no precise equivalent for the Hellenistic Greek terms daimon or daimonion.

[Furthermore] the rabbis divided demons into 2 classes: purely spiritual beings and half-spirits [halbgesiter].”

 

Emerson, The Serpent’s Seed, p. 71.

“Unlike today, in ages past a common belief was that evil spirits were the ghosts of dead Nephilim/Rephaim.”

 

1 Enoch 15.8 [aka Book of the Watchers], c. 300BC.

The giants [Heb. nephilim] who are produced from [the cohabitation of] spirits [in prison, 1Pet 3.19] and flesh, shall be called evil spirits upon the earth, and on the earth shall be their dwelling; because they are born from men, and from the holy watchers [aka angels, Dan 4.13, 17, 23LXX] is their beginning and primal origin.”

 

1 Enoch 19:1-2

Here shall stand the angels who have connected themselves with women, and their spirits [children?] assuming many different forms are defiling mankind and shall lead them astray into sacrificing to demons as gods, (here shall they stand,) till the day of the great judgement in which they shall be judged till they are made an end of.

 

Athenagorus (A.D. 137-175)

Some angels “fell into impure love of virgins, and were subjugated by the flesh. [Of these] were begotten those who are called giants. [And] the souls of the giants, which are the demons who wander about the world, perform actions similar [to fallen angels. They] haunt the air and the earth, and are no longer able to rise to heavenly things…”

 

Justin Martyr, 2nd Apology 5 (c. 200s AD)

Angels “transgressed the divine ordering, and by sinful intercourse with women produced offspring who are demons [cp. evil spirits in Enoch, Peter].”

 

Commodianus (A.D. 240)

The Almighty did not allow [the giants] to be brought back from death after they died, because they were of an evil seed. As a result they now wander and fight for control of people's bodies.

 

Origen, (A.D. 248)

Wicked demons [of the race of Titans or giants] haunt the denser parts of the bodies. They also frequent unclean places on the earth. Since they are without bodies of earthly material….They also secretly enter the bodies of the more predatory, savage, and wicked of animals….

 

Christian Living series: A Time to Kill

God promised to answer the prayers of His servants by destroying their enemies: Ps 69:1-9; 22-28

• 23 may their fellowship become a trap (NIV);

• 24 Pour out Your rage on them, and let Your burning anger overtake them.

• 27a Add guilt to their guilt;

• 28a Let them be erased from the book of life….

• Applied to Jesus clearing the Temple courts, John 2.13-17.

Apocalyptic Parables

The first thing to NOTE:

• one of the most used OT verses by the NT writers is Ps 21:9, “thrown in furnace, burned in fire."

Parable of the Wedding Feast/Banquet: Mat 22.1-13

• 6 The rest seized his servants, mistreated them and killed them. 

• 7 The king was enraged. He sent his army and destroyed those murderers and burned their city.

• 13 Tie him hand and foot, and throw him outside, into the darkness, where there will be weeping and gnashing of teeth.

Parable of the wicked vineyard tenants: Lk 20.9-16;

• Luke 20.15 what will the owner of the vineyard do to them? 

16 He will come and destroy those farmers and give the vineyard to others.

• Cp. Mat 21:41 He will completely destroy those terrible men.

Christians killing "Christians"! Mat 24.45-51

• Unfaithful servants will be “cut in two,” Cp. Luke 12.46

The master will return unannounced and unexpected, and he will cut the servant in pieces and banish him with the unfaithful. NLT

• False prophets “cut down/burned,” Mat 7.19;

• Lord, did we not prophesy, heal in your name? Matt 7.22-23.

For more read the whole book of Apocalypse!

• The wicked will be squeezed like grapes; so much blood flow that it will turn into a river, 180 miles long, deep enough to cover horses. Rev. 14.20

• From his mouth comes a sharp sword with which to strike down the nations, and he will rule them with a rod of iron. He will tread the winepress of the fury of the wrath of God the Almighty. Rev 19.15

Why so much violence?

• God promised;

• Your vindication;

• The Nations will rebel, not accept his parousia, Ps 2

The kings of the earth prepare for battle; the rulers plot together against the LORD and against his anointed one. NLT

• The Restoration of all the Nations; God heals by striking: Isa 19:19-22.

The Role of Christians:

• To rule, manage a renewed world, 1Cor 6.

• The "army" of the Messiah, Mat 22.7; cp. Luke 19.27.

BUT not yet! Mat 26.47-56

• v.52: Jesus rebukes Peter and declares a prophetic word of judgment regarding all those who take up the sword...today!

• Tertullian writing in the 2nd c.

“In disarming Peter, Christ disarms all Christians.”

• Overturning yet another OC Law, Ex 22.2;

• v.54 fulfilling Luke 22:36-37.

Luke 9.51-56

• 54: The Apostles James and John rebuked:

“Sir, do you want us to call down fire from heaven to destroy them?”

• Some manuscripts add to v.55.