AN OVERVIEW OF THE LIFE OF CHRIST
SURVEYING THE NEW TESTAMENT
Dr. Paul Benware
Tyndale Theological Seminary
LOOKING AT THE BIG PICTURE
BACKGROUND TO THE LIFE OF CHRIST
I. IN THE BEGINNING: THE OLD TESTAMENT BACKGROUND
A. GOD’S GREAT PLAN FOR MANKIND IN CREATION, Genesis 1-3
➢ MAN IN THE “IMAGE OF GOD”
➢ THE ORIGINAL PLAN
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➢ THE PROBLEM AND THE SOLUTION
B. GOD’S GREAT COVENANT WITH ABRAHAM, Genesis 12
(1) BASIC PROVISIONS OF THE COVENANT
➢ TO THE MAN ABRAHAM HIMSELF
➢ TO ABRAHAM’S DESCENDANT THROUGH ISAAC AND JACOB
➢ TO ALL OF MANKIND
(2) THE COVENANT IS “EVERLASTING”
(3) THE COVENANT IS “UNCONDITIONAL”
(4) THE COVENANT HAS BEEN “RATIFIED”
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C. GOD’S GREAT SOLUTION TO MAN’S SIN: THE NEW COVENANT, Jeremiah 31:31-34; 2 Corinthians 3:1-6; Hebrews 8:6-13; Romans 11:17- 28;
Galatians 3:1ff.
1. THE BASIS OF THE COVENANT
2. THE PARTIES OF THE COVENANT
3. THE APPLICATION OF THE COVENANT
4. THE CONTENT OF THE COVENANT
5. THE MEDIATOR OF THE COVENANT --- JESUS CHRIST
I. LEADING UP TO THE LIFE OF JESUS CHRIST: THE PERIOD BETWEEN THE OLD AND THE NEW TESTAMENTS
A. THE PERSIAN PERIOD (539-331 B.C.)
B. THE GREEK PERIOD (331-143 B.C.)
1. ALEXANDER THE GREAT
2. THE PTOLEMIES
3. THE SELEUCIDS
C. THE HASMONEAN PERIOD (143-63 B.C.)
D. THE ROMAN PERIOD (63 B.C. – New Testament)
AN OVERVIEW OF THE LIFE OF CHRIST
I. SOME BASIC TIME ELEMENTS IN CHRIST’S LIFE
1 THE DATE OF THE BIRTH OF CHRIST
A. THE LENGTH OF CHRIST’S LIFE AND MINISTRY
II. AN OVERVIEW OF THE LIFE OF CHRIST
1 2 3 4 5 6 7 8
|MAJOR PERIODS | | |
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H. PARABLES OF THE KINGDOM, 13:1-58
PERIOD #5 - THE SPECIAL TRAINING OF THE TWELVE
A. MIRACULOUS FEEDINGS, John 6:1-13; Matthew 15:29-38
B. THE BREAD OF LIFE DISCOURSE, John 6:22-71
C. IN GENTILE TERRITORY, Mark 7:24-30; Matthew 15:24
D. THE ROCK OF THE CHURCH, Matthew 16:13-20; Eph. 2:20
E. THE DEATH OF CHRIST FORETOLD, Matthew 16:21-26
F. THE TRANSFIGURATION OF CHRIST, Matthew 17:1-8; Luke 9:28-36
PERIOD #6 - THE LATER JUDEAN MINISTRY OF CHRIST
A. THE CONTROVERSY ABOUT CHRIST, John 7:11-52; 10:19-21
B. PHYSICAL AND SPIRITUAL BLINDNESS, John 9:1-41
C. THE MINISTRY OF THE SEVENTY, Luke 10:1-24
D. THE PARABLE OF THE GOOD SAMARITAN, Luke 10:25-37
E. ANOTHER SABBATH HEALING, Luke 13:10-21
F. THE CLAIMS OF CHRIST, John 10:22-39
PERIOD #7 - THE LATER PEREAN MINISTRY OF CHRIST
(NOTE: The Lord Jesus, wishing to stay out of the jurisdiction of the Jews, “abode” beyond the Jordan river in the area Perea (John 10:40). The crucifixion is only three or four months away as this period begins.)
A. CHRIST’S REQUIRMENTS FOR DISCIPLESHIP, Luke 9:23; 14:25-35
B. PARABLES ON STEWARDSHIP, Luke 16:1-17:10
C. CHRIST AND THE QUESTION OF DIVORCE, Matthew 19:1-12
D. THE RAISING OF LAZARUS FROM THE DEAD, John 11:1-44; 12:11
E. JESUS THE COMING/POSTPONED KINGDOM, Luke 19:11-27
PERIOD #8 - THE LAST DAYS IN JERUSALEM
A. SUNDAY – THE TRIUMPHAL ENTRY, Luke 19:28-44
B. MONDAY – CURSING AND CLEANING, Mark 11:12-18
C. TUESDAY – DAY OF DEBATE
1. The Fig Tree, Mark 11:20-25
2. The Debate Over Authority, Mark 21:23-46
3. The Question About Tax Money, Luke 20:20-26
4. The Question About Resurrection, Luke 20:27-40
5. The Question About the Son of David, Matthew 22:41-46
6. Christ’s Denunciation of the Religious Leaders, Matthew 23:1-39
7. Christ’s Prophetic Discourse, Matthew 24:1-25:46
8. Preparing for the Death of Christ, Matthew 26:1-13; John 12:2-8
9. The Traitor, Judas Iscariot, Mark 14:10-11; Luke 22:3-6, 22
D. THURSDAY – DAY OF PREPARATION
1. Preparing the Passover Meal, Luke 22:7-13
2. In the Upper Room, John 13:1-14:31
3. On the Way to Gethsemane, John 15:1-17:26
D. FRIDAY – DAY OF CRUCIFIXION
1. In Gethsemane, Mark 14:32-52; John 18:2-12
2. The Trials of Christ,
(a) Jewish Trials
(b) Roman Trials
3. On the Way to the Cross, Luke 23:26-33
4. The Seven Sayings from the Cross
5. The Phenomena Accompanying Christ’s Death, Matt. 27:51-54; Luke 23:44-45
6 AM 9 AM NOON 3 PM 6 PM
FRIDAY
6. The Burial of Christ, John 19:38-42
7. The Watch at the Tomb, Matt. 28:1
E. SUNDAY – DAY OF RESURRECTION
(Note: The resurrection of Christ from the dead was the great and final proof of the fact that Jesus was indeed the Messiah. It is also the basis on which the Christian faith is based---no resurrection, no Christianity. The Apostle Paul emphasized the strategic importance of the bodily resurrection of Jesus Christ in 1 Corinthians 15:12-20. If Jesus did not rise bodily from the grave the nour faith is empty and meaningless, our hope of an afterlife is false, our assurance of the forgiveness of sins is untrue and futhermore we are the biggest fools on the planet. But since He did come out of that grave alive and lives forever, our faith has meaning and substance to it and we, of all people on the planet, can live meaningful lives.)
There were numerous resurrection appearances by Christ, so that our faith would have solid evidence for its validity. Not all of Christ’s resurrection appearances are given in the Scriptures (See Acts 1:1-4). But there were eleven recorded by various writers.
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G. THE ASCENSION OF CHRIST, Luke 24; Acts 1
THE FOUR GOSPELS
THE GOSPEL OF MATTHEW
I. THE AUTHOR OF THE GOSPEL
None of the gospel writers actually identify themselves in their gospels. It is necessary, therefore, to rely on the early church fathers and on any evidence found within the gospels themselves to determine authorship.
The first gospel is traditionally ascribed to Matthew, who was surnamed Levi (Matthew 9:9; Mark 2:14). This was the testimony of the church fathers, such as Papias (c. AD 100). Matthew was a Jew but collected taxes for the Roman government. His occupation caused him, and all of his fellow tax collectors (called “publicans”) to be despised by their fellow Jews. Matthew became exposed to the life and ministry of Jesus of Nazareth in the Galilee region. He eventually responded favorably to Christ’s call to come and be one of His disciples. Later on, Matthew was selected by Christ to become one of His 12 Apostles. Aside from the accounts in the gospel record which all of the 12 Apostles would have witnessed, there is very little known about him. There are just a few incidents where he is mentioned by name.
Matthew appears in the list of the Apostles in Acts 1:13, but then disappears completely from the biblical account.
II. THE PLACE AND DATE OF WRITING
Conservative scholars are generally in agreement that Matthew wrote his gospel prior to the fall of the city of Jerusalem in A.D. 70 because he speaks of the events as future. It is quite difficult, however, to give an exact date for the writing of this gospel.
One of the issues surrounding this gospel was whether or not it was the first gospel (of the four inspired gospels) written. It has been the opinion of a number of scholars that Mark was actually the first gospel written, but that opinion is being questioned by more and more scholars today. In this course we will hold to the priority of Matthew’s gospel for two basic reasons. First, the tradition of the church has been strongly in favor of the priority of Matthew, and second, there was an immediate need for a gospel that was directed towards the Jew. And Matthew’s gospel clearly has a Jewish audience in mind. If Matthew was, in fact, the first gospel written, then we would assign a date somewhere around A.D. 40-50 would be reasonable.
Since the last record we have about the man Matthew is Acts 1:13, when he was in Jerusalem, we cannot be certain about where the gospel was written. Though committed to a ministry to the Jews, Matthew’s travels and ministry are clouded in uncertainty. The two locations of Jerusalem and Antioch in Syria are most commonly held as the place where he wrote, based on church tradition.
III. THE THEME OF MATTHEW’S GOSPEL
The Gospel of Matthew was written primarily with a Jewish audience in mind. He was writing to the Jews to demonstrate that Jesus of Nazareth was the long awaited Messiah, the King of the Jews. Matthew reached back into the Old Testament to show his Jewish readers how Jesus fulfilled the prophecies concerning the Messiah. Matthew made 53 quotes from the Old Testament (far more than any other gospel writer) and thus his gospel forms a bridge between the two testaments.
As we interpret this gospel we need to remember that technically we are still under the economy of the Old Testament (that is, the Mosaic Law code is still in effect) and that the church of Jesus Christ has not yet begun.
IV. THE OUTLINE OF MATTHEW’S GOSPEL
I. THE PRESENTATION OF THE KING, 1:1-4:11
II. THE PROCLAMATIONS OF THE KING, 4:12-7:29
III. THE POWER OF THE KING, 8:1-11:1
IV. THE OPPOSITION TO THE KING, 11:2-16:12
V. THE INSTRUCTIONS IN LIGHT OF THE KING’S REJECTION, 16:13-20:34
VI. THE FINAL REJECTION OF THE KING, 21:1-27:66
VII. THE GREAT VICTORY OF THE KING, 28:1-20
THE GOSPEL OF MARK
I. THE AUTHOR OF THE GOSPEL
Although Mark is not mentioned in the gospel as it’s author, there is the strong, consistent testimony of the early church that Mark wrote this gospel under the direction of the Apostle Peter. Peter apparently was the one who led Mark to the Lord (cf. 1 Peter 5:13) and, therefore, this gospel of Mark has long been thought of as “Peter’s gospel”, as Mark apparently received much of his material from Peter perhaps as Mark listened to the oral presentations of Peter on the life of Christ.
He is called John Mark in the Scriptures; with John as his Jewish name and Mark as his Latin surname (cf. Acts 12:12). John Mark was the nephew of Barnabas, an important figure in the beginning of the Church. We first hear about Mark when he joined Paul and Barnabas on the First Missionary journey (Acts 13:5). While Mark is remembered for his failure on that journey, it is good to note that he later proved himself to be an able and dependable worker for the Lord, so much so that Paul changed his mind about Mark and saw him as a valuable servant of Christ (2 Timothy 4:11). He is mentioned numerous times in the New Testament (cf. Acts 12:12, 25; 13:5, 13; 15:37, 39; Col. 4:10; Philemon 1:24; 2 Tim. 4:11; 1 Pet. 5:13)
II. THE PLACE AND DATE OF WRITING
Although several dates have been suggested for the gospel of Mark, a date of about A.D. 64-68 seems probable. This is based to a large extent on the idea that Mark wrote this “gospel of Peter” down sometime near the time of Peter’s death. Peter is believed to have died around A.D. 64 in the persecutions of Emperor Nero.
It is generally accepted that Mark wrote his gospel in Rome with a Roman audience in mind. This was the uniform view of the early church and the content of the gospel of Mark would be supportive of such a tradition. For example, he translated Aramaic expressions for his readers (e.g. 3:16; 5:41; 7:34) and even more indicatively, he explained Greek expressions by their Latin equivalents (e.g. 12:42; 15:16) as well as using a number of other Latin terms. Also, it should be noted that he refers to Simon of Cyrene as the ‘father of Alexander and Rufus’ (15:21), which only makes sense if these men were familiar to Mark’s original audience. Romans 16:13 tells us that indeed Rufus was part of the church at Rome.
III. THE THEME OF MARK’S GOSPEL
In this gospel Jesus is viewed as the Servant of the Lord, which is a theme and viewpoint of the Messiah found in the Old Testament. Mark wanted to show what the Lord Jesus did as the Lord’s Servant. Mark is less concerned about what Jesus said but emphasizes His works. Perhaps the key verse in this gospel is 10:45.
IV. THE OUTLINE OF MARK’S GOSPEL
I. THE PRESENTATION OF THE LORD’S SERVANT, 1:1-13
II. THE MANIFESTATION OF THE LORD’S SERVANT, 1:14-3:6
III. THE OPPOSITION TO THE LORD’S SERVANT, 3:7-8:26
IV. THE INSTRUCTIONS IN VIEW OF THE OPPOSITION,8:27-10:52
V. THE REJECTION OF THE LORD’S SERVANT, 11:1-15:47
VI. THE RESURRECTION OF THE LORD’S SERVANT, 16:1-20
THE GOSPEL OF LUKE
I. THE AUTHOR OF THE GOSPEL
Church tradition affirms the author of the third gospel to be Luke. There is a unanimous testimony from the early church fathers that Luke, who was from Antioch of Syria, wrote this gospel. Irenaeus (c. A.D. 185), Justin Martyr (c. A.D. 150), the Muratorian Canon (c. A.D. 195), the anti-Marcionite Prologue to the third gospel (c. A.D. 160) and a number of other sources agree that the author of this gospel was indeed Luke.
Almost all are in agreement that the author of this third gospel is the same one who penned the book of Acts. Both books are dedicated to a man named Theophilus, both are similar in language and style, and the latter refers to the former. It is also clear that the author of these two books was a companion of the Apostle Paul because of the “we” sections of Acts (cf. Acts 16:10, 11; 20:5; 21:1). In these sections of Acts, the author includes himself in the journeys of Paul. The question then becomes one of identifying the correct companion of Paul. After viewing all of Paul’s known companions, and after noting all the historical data, it has appeared best to scholars to see Luke as the author of both Acts and the Third gospel.
Luke apparently was a gentile who was trained as a doctor. This would mean that he was highly educated and thus very capable of writing in the good Greek style of Acts and the 3rd gospel.
II. THE PLACE AND DATE OF WRITING
If Luke was written to aid in gentile evangelism (see page 7) then it had to have been written after Paul began proclaiming the gospel to the gentiles and saw a clear need for such a gospel. While there is some uncertainly as to the exact place and date of writing, a date around 58 A.D. from Caesarea would be reasonable. The determination of the date is determined largely by one’s view of the order of the writing of the four gospels.
III. THE THEME OF LUKE’S GOSPEL
Luke seems to have a special audience in mind as he writes his gospel, given that it is addressed to one named Theophilus, a Greek. It would seem that Luke’s gospel would appeal to the Greek mind. Luke wrote and revealed the humanity of Jesus Christ. Jesus was a real human being---the ideal man. Luke uses the phrase “son of man” twenty-four times in his gospel; a title used frequently by the Lord Jesus of Himself. This messianic title emphasizes His humanity (cf. Dan. 7:13). Luke’s gospel has sometimes been referred to as the “Greek gospel” because of its universal appeal.
EMPHASIS IN LUKE’S GOSPEL
|CHAPTERS IN |1:1-2:52 |3:1-9:50 |9:51-19:27 |19:28-24:53 |
|LUKE’S GOSPEL | | | | |
|AMOUNT OF TIME |ABOUT |3 YEARS |3 to 4 MONTHS |8 DAYS |
|INVOLVED |3O YEARS | | | |
IV. THE OUTLINE OF LUKE’S GOSPEL
I. THE PROLOGUE OF LUKE’S GOSPEL, 1:1-4
II. THE COMING OF JESUS THE SON OF MAN, 1:5-4:13
III. THE MINISTRY OF JESUS THE SON OF MAN, 4:14-9:50
IV. THE MINISTRY OF JESUS THE SON OF MAN IN TIMES OF REJECTION, 9:51-19:27
V. THE SUFFERING AND SACRIFICE OF JESUS THE SON OF MAN, 19:28-23:56
VI. THE FINAL AUTHENTICATION OF JESUS THE SON OF MAN, 24:1-53
V. SOME OF LUKE’S UNIQUE CONTRIBUTIONS
Each of the gospels has unique contributions to make to the life and ministry of Jesus Christ. Some 59% of Luke’s gospel is unique; that is, it is contains stories, miracles and teachings not found in the other three gospels.
It is impossible to say how many individual miracles the Lord Jesus Christ worked during His years of ministry because so many are included collectively in summary statements. There are, however, some thirty-five miracles that are specifically detailed in the gospels, twenty of which are found in Luke. Of these twenty in Luke, seven are unique to this gospel alone.
1. The miraculous catch of fish, 5:1-11
2. The raising of the widow’s son from the dead, 7:11-17
3. The casting out of a demon, 11:14
4. The healing of the crippled woman, 13:10-17
5. The healing of the man with dropsy, 14:1-4
6. The healing of the 10 lepers, 17:11-19
7. The restoring of the ear of Malchus, 22:49-51
The teachings of Christ were full of illustrations from life. Many of Christ’s illustrations could be classified as parables. But of those that are extended narratives, there are some fifty-one “parables” spoken by Christ (although there is some minor disagreement on this total). However, of the 51 so classified, 35 are found in Luke, and 19 of those are unique to Luke’s gospel.
1. The two debtors, 7:41 14. The unfaithful steward, 16:1
2. The good Samaritan, 10:30 15. The rich man and Lazarus, 16:19
3. The friend at midnight, 11:5 16. The unprofitable servants, 17:7
1. The rich fool, 12:13 17. The unrighteous judge, 18:1
2. The watchful servants, 12:35 18. The Pharisee and publican, 18:9
3. The faithful steward, 12:41 19. The pounds, 19:11
4. The barren fig tree, 13:6
5. The chief seats, 14:7
6. The great supper, 14:16
7. The unfinished tower, 14:28
8. The unwaged war, 14:31
9. The lost coin, 15:8
13. The prodigal son, 15:11
THE GOSPEL OF JOHN
I. THE AUTHOR OF THE GOSPEL
There is no verse in this gospel that actually records the name of the author. However, the traditional view that the author was John the Apostle of Jesus Christ has very early support. Irenaeus (A.D. 120-202) and Theophilus of Antioch (A.D. 115-188) both testify that John was the author of this fourth gospel. Irenaeus’ witness is particularly important since he claims to have received his information from Polycarp, a disciple of the Apostle himself.
The evidence within this gospel confirms the idea that John wrote it. The author was clearly an eyewitness of the ministry of Christ. He states that he was an eyewitness of the glory of the Lord Jesus (1:14), he viewed the crucifixion (19:35) and, as a disciple, he wrote this gospel (21:24). Based on a normal reading of John 21:20, the author is “the disciple whom Jesus loved,” the one who leaned on Jesus at the Last Supper. Of the three closest disciples who could possibly fit that description (Peter, James and John), John is the choice. Peter is not possible, since he is distinguished from “the disciple whom Jesus loved” in the text itself. James cannot qualify because James died too early for the story to circulate that this one whom Jesus loved would not die (as mentioned in 21:23).
Other lines of evidence show that the author was the Apostle John. It is noted that the author was a Palestinian Jew who clearly possessed knowledge of Jewish customs, Jewish history and Palestinian geography. It is also observed that the author gave the kind of details that only an eyewitness would have made.
The evidence that the Apostle John wrote this fourth gospel is very strong. Even the enemies of Christianity attributed this gospel of John.
II. THE PLACE AND DATE OF WRITING
The Gospel of John was probably produced long after the other three gospels were written. This gospel completes and supplements the other three. John omits much of what they record and includes many things not recorded elsewhere. About 92% of this gospel is unique; that is, it contains material not found in Matthew, Mark or Luke.
The uniqueness of the content of the fourth gospel points to the real possibility that John wrote this gospel later in his life. Since John became a leader of the church at Ephesus towards the end of his life, it is suggested that this gospel was written from the city of Ephesus around A.D. 85.
Certain details within the gospel itself point to a later date. For example, it must have taken some time for the false story about John not dying to circulate around the church, especially as the other Apostles began to die off (21:23). And again the testimony of the early church father, Irenaeus, is helpful. He states that John wrote the gospel while living in Ephesus. The place of writing was most likely in gentile surroundings, since John found it necessary to explain certain feasts or the Jews and other Jewish matters (e.g. 2:13; 4:9; 19:31).
III. THE THEME OF JOHN’S GOSPEL
Throughout his gospel, John demonstrates that Jesus Christ is God. The Gospel begins with this clear declaration (1:1-3) and ends with Thomas’ statement that Jesus was his Lord and God (20:28). And in between those two points are numerous declarations of His deity. John wishes to demonstrate Christ’s deity and to bring people to believe (trust) in Him so that they might receive eternal life (John 20:30-31). He stated that he recorded a select group of seven miracles in order that people might come to understand that Jesus is deity and the one and only savior of mankind.
IV. THE OUTLINE OF JOHN’S GOSPEL
I. THE INTRODUCTION, 1:1-51
II. THE PUBLIC MINISTRY OF THE SON OF GOD, 2:1-12:50
III. THE PRIVATE MINISTRY OF THE SON OF GOD, 13:1-17:26
IV. THE DEATH OF THE SON OF GOD, 18:1-20:31
V. THE EPILOGUE, 21:1-25
V. JOHN OTHER AND THE GOSPELS
|COMPARISONS |MATTHEW |MARK |LUKE |JOHN |
|CHRIST VIEWED AS |KING |SERVANT |MAN |GOD |
|WRITTEN TO |JEWS |ROMANS |GREEKS |CHURCH |
|NUMBER OF CHAPTERS |28 |16 |24 |21 |
|UNIQUE MATERIAL |53% |7% |59% |92% |
All of the gospels include discourses of Christ. These teachings of the Lord Jesus are sometimes found in more than one gospel. The following, however, are unique to John.
1) The New Birth (3:3-21)
2) The Water of Life (4:10-26)
3) The Person and the Work of Christ (5:17-47)
4) The Bread of Life (6:32-59)
5) The Light of the World (8:12-20)
6) True Faith (8:32-58)
7) The Good Shepherd (10:1-18)
8) His Oneness with the Father (10:25-39)
9) The Upper Room Discourse (14:1-16:33)
THE “SYNOPTIC PROBLEM”
The three gospels of Matthew, Mark and Luke are commonly referred to as the “synoptic” gospels. The word SYNOPTIC (based on two Greek words “sun” and “opsis”) essentially has the idea of “seeing together”; that is, having a common viewpoint. These three gospels have a common viewpoint of the life of Christ. John’s gospel is not part of this group because about 92% of his gospel is unique; that is, it is not found in the other gospel records. The “synoptic problem” is concerned with the apparent literary dependence of these three gospels. The similarities and verbal agreements are numerous. So, did they borrow from one another? Did they use a common source or two? If they did do any of the above, how does one account for the striking differences in their accounts of the Lord’s life and ministry.
THE BOOK OF ACTS
The Book of Acts is a theological historical narrative concerning the early days of the early church. It covers the birth of the Church of Jesus Christ and the first thirty years of its existence. Acts comprises the only account in the New Testament of the life and activities of those formative years of the Christian movement. Without Acts we would be groping in a thick fog regarding what took place in those first decades of the Church’s life. It is, therefore, quite significant to our understanding of the history, theology and practice of the Church established by the Apostles, the men carefully selected by Christ Himself for this task.
It should be observed that Acts is not a comprehensive history of the Church since it tells us very little of the ministries of the apostles other than Peter and Paul, and does not give us information about the spread of the Church to places like Babylon and Egypt. It does focus on the growth of the Church particularly under the guidance of Peter and on the spread of the gospel of Christ through Asia and on to Rome especially under the ministry of Paul.
INTRODUCTORY MATERIAL TO THE BOOK OF ACTS
1) THE AUTHORSHIP OF ACTS
It has been the unanimous view of the Church that the Book of Acts was written by Luke, a physician and a companion of the Apostle Paul. Church tradition has never entertained any other person but Luke as the author. Luke is mentioned by Paul three times in his letters (Col. 4:14; 2 Tim. 4:11 and Philemon 1:24).
Aside from the consistent testimony of Church tradition, attributing the authorship of Acts to Doctor Luke is based on two important observations. First, the writing style and structure of the Gospel of Luke and the Book of Acts are so similar that it is the overwhelming position of scholars that the same person authored both volumes. The extensive linguistic studies done on Luke-Acts have decisively demonstrated that one author wrote both of these New Testament books. Therefore, to prove the authorship of one volume is to prove the authorship of the other.
The second observation from Acts itself is that the author claims to have been a companion of the Apostle Paul on several of Paul’s journeys. The “we” sections of Acts (16:10-17; 20:6-16; 21:1-40; 27:1-28:31) clearly place the author alongside of Paul as he journeyed from place to place. This, of course, immediately limits the possible candidates to men who accompanied Paul, namely, Barnabas, Timothy, Silas, Titus and Luke. By a process of elimination only Luke fits the “we” scriptures.
It is also important to note that the heading “according to Luke” is always found in connection with the “third gospel”. As early as the late second century a scroll of the third gospel has “according to Luke” written at the end of it. Irenaeus in his famous “Against Heresies” stated that Luke, the companion of Paul, wrote the third gospel and that Luke was the one present in the “we” sections of Acts.
From the Church Fathers and from the scripture texts, Luke was likely a gentile believer (or some believe a non-Jewish semite) from Syria. He may have been a “God-fearer”, a gentile who was a convert to Judaism which is seen in his familiarity with the Greek Old Testament. He was a physician and was well educated, writing in a refined Greek style and having excellent research ability.
(2) THE DATE OF THE WRITING OF ACTS
The Book of Acts ends rather abruptly with Paul’s house arrest in the city of Rome. We can surmise that this is the case because the events of Acts 28 were the last ones to take place prior to the writing of Acts. While some liberal scholars have given Acts a late date (A.D. 115-130) and others hold to a date somewhere between A.D. 80 and 95, the evidence best supports a date before A.D. 70.
Paul arrived in Rome in A.D. 61 where he was under house arrest (Acts 28). He then was likely released in 63 A.D because of insufficient evidence against him. There are several matters historically that suggest that Luke wrote the Book of Acts in the year A.D. 63.
First, the persecution of Christians under Nero began in A.D. 64. But in the Acts, Luke does not hint at this but rather seems hopeful that Christianity will be accepted in the Roman world and even ends the Acts with the statement that Paul was preaching about the Lord Jesus Christ “with all openness, unhindered” (28:31). This statement could hardly be written if the Neronian persecution was underway. Second, the Jews are seen in the Book of Acts as having political power to influence the Roman officials against Christianity. Judaism was a religio licita (a legal religion) in the Roman Empire and Rome for several decades viewed Christianity as simply a sect within Judaism. But the Jews argued powerfully against this perspective and Rome in some cases gave a favorable verdict for them. However, the Roman wars with the Jews (A.D. 66-72) pretty much ended their power and status. It is hard to imagine Luke making the statements that he does about the Jews’ influence if he was writing after A.D. 66-70.
The date of A.D. 63 seems to be a reasonable date for the writing of the Book of Acts as it fits very well with the historical events and situations of that time.
3) THE PURPOSES FOR THE WRITING OF ACTS
The Book of Acts was the second volume of Luke’s two volume set. It was a continuation of what he started in the Gospel of Luke. There he wrote that his intention was to give an accurate and orderly account of the message of God’s salvation and work of reconciliation and restoration given first by Christ Himself and then by His Apostles. The Acts was written to continue this story of God’s intervention into the world to bring salvation to mankind. This salvation is for believing Jews as well as for believing gentiles.
Luke also wrote it as a defense of Christianity, showing that it was not the believers in Christ Jesus that caused trouble and upheaval in the Roman world, but the unbelieving Jews. It seemed that wherever Christianity went there was trouble so Luke points to the Jewish leadership as the real culprits. He also shows that Christianity, which had its roots in Judaism, should also be considered a legitimate religion. He notes that, while there were certainly differences, the Christian faith can legitimately claim to be truly fulfilling the Old Testament scriptures.
Luke had other purposes for writing this story of the early church. He wants his readers to understand that Christianity is ordained of God as is evidenced by the presence, power and the many ministries of the Holy Spirit. This was designed to strengthen their faith even in times of difficulty.
Finally, it has been noted that it may also have been Luke’s intention to sound a conciliatory note in the church where there was on occasion rivalry between followers of Peter and of Paul. The Acts shows the different but vital roles that each played in God’s program of spreading the gospel in the world.
4) THE STRUCTURE OF ACTS
The Book of Acts is the second volume of Luke’s writings where he is writing to set forth clearly “the things accomplished among us” (Luke 1:1). So the Gospel of Luke (volume one) takes the reader from the angelic announcement of the birth of John the Baptist to the Ascension of Christ. The Book of Acts (volume two) begins with the Ascension and continues to the point where the gospel has reached Rome.
There is general agreement that the key to the structure of Acts is found in 1:8 where Luke gives a geographic outline of the movement of the gospel. The gospel goes from Jerusalem through Judea and Samaria and then to the gentile world ending up in Rome itself.
“but you shall receive power when the Holy Spirit has come upon you; and you shall be My witnesses both in JERUSALEM, and in all JUDEA and SAMARIA, and even to the REMOTEST PART OF THE EARTH.” (Acts 1:8)
5) SOME KEY BACKGROUND SCRIPTURES TO ACTS
It is important to be aware of certain factors found in the gospels since it is assumed that the reader is aware of them. Several of these scriptures are:
*MATTHEW 23:34-39 (and Luke 21:12-24)
*MATTHEW 12:38-40
*MATTHEW 21:43
*MATTHEW 16:18
6) SOME KEY INTERPRETIVE ISSUES IN ACTS
A. THE TRANSITIONAL NATURE OF THE BOOK OF ACTS.
One of the most significant matters is the transitional nature of the Book of Acts. There are major changes that occur in this book and it is not possible to interpret the book correctly without an understanding of these transitions in Acts.
1) From a focus on Israel to a focus on the Church.
2) From a focus on the Jews to a focus on the Gentiles.
3) From Christ being present to the Holy Spirit being present.
4) From the dispensation of the Mosaic Law to the dispensation of the Church.
B. THE NEW WORKING OF THE HOLY SPIRIT IN ACTS.
*Jesus spoke of the “coming” of the Holy Spirit in:
➢ John 7:37-39
➢ John 14:16-17, 26
➢ John 16:7-15
➢ Acts 1:8
C. THE MATTER OF THE MIRACULOUS IN ACTS.
AN ANALYSIS OF THE BOOK OF ACTS
I. AN INTRODUCTION TO THE BOOK, 1:1-2:4
A. THE PROLOGUE, 1:1-5
B. THE ASCENSION OF CHRIST TO HEAVEN, 1:6-11
C. THE PREPARATION FOR THE WITNESS, 1:12-24
1. THE PRAYER, 1:12-14
2. THE APPOINTMENT, 1:15-26
3. THE COMING OF THE HOLY SPIRIT, 2:1-4
On the Day of Pentecost two very significant events took place.
1) THE CHURCH OF JESUS CHRIST BEGAN ON THE DAY OF PENTECOST
2) THE HOLY SPIRIT CAME TO FULFILL HIS NEW ROLE AND MINISTRIES
EVIDENCES OF THE COMING OF THE HOLY SPIRIT
ON THE DAY OF PENTECOST (Acts 2:1-4)
#1 – THE SOUND OF A VIOLENT RUSHING WIND
#2 – THE “TONGUES AS OF FIRE” COMING ON EACH PERSON
#3 – THE SPIRIT FILLING OF EACH PERSON IN THE ROOM
#4 – THE SPEAKING IN TONGUES BY THOSE IN THE ROOM
II. THE WITNESS IN JERUSALEM TO THE JEWS, 2:5-8:3
A. THE WITNESS AT PENTECOST, 2:5-47
B. THE WITNESS OF PETER AND JOHN, 3:1-4:31
C. THE WITNESS OF THE APOSTLES, 4:32-5:42
D. THE WITNESS OF STEPHEN, 6:1-8:3
III. THE WITNESS IN JUDEA AND SAMARIA, 8:4-12:25
A. THE WITNESS OF PHILIP, 8:4-40
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B. THE WITNESS OF SAUL OF TARSUS, 9:1-31
C. THE WITNESS OF PETER, 9:32-11:18
D. THE WITNESS OF THE CHURCH, 11:19-12:25
The Book of JAMES
THE AUTHOR OF THE EPISTLE
The letter begins by stating that it was written by James (1:1). There are several individuals named James that appear on the pages of the New Testament. But since the author of this letter simply calls himself “James” with no further words of identification, it must be assumed that he was well known to the church at large. Two such men could qualify; namely, James the apostle (and brother of John) and James the brother of the Lord.
The most widely held view is that the author of this epistle is James the brother of the Lord. Most scholars believe that the early martyrdom of the Apostle James makes it unlikely that he authored this epistle. It has been widely held, however, that James the Lord’s brother is the author. This James is consistently referred to by just this name alone while others named James have some additional designation. (cf. Matt. 4:21; 10:3; 13:55; Acts 12:2, 17; 15:13; 21:18; Gal. 2:9, 12; Jude 1). There are no compelling reasons to set aside the traditional view of the church that James the brother of the Lord wrote this letter.
James the Lord’s brother did not become a believer until after the resurrection of Christ (cf. John 7:5; 1 Cor. 15:7). James became well known and became the leader of the church in Jerusalem. His influence and importance is documented in the New Testament (e.g. Gal. 1:19; 2:9; Acts 21:18-25).
THE DATE OF WRITING
No certain date can be given for this epistle. It is thought by most scholars, however, that the book was the earliest of all the New Testament books being written years before Galatians and the Gospels. An early date is supported by the fact that the Jewish character of the early church is reflected in this epistle and that the letter itself is addressed to Jewish believers. Also, there is no hint in the letter of the Jewish-Gentile debate that was such a focus of the church in the late 40s. Therefore, a date around 45 A.D. would fit the evidence within the book. Some would even place the book in the late 30s. With the possible exception of Matthew’s gospel this book is most likely the earliest book written in our New Testaments.
THE RECIPIENTS OF THE EPISTLE
James addresses his readers as “the twelve tribes who are dispersed abroad.” It is, therefore, quite clear that the original readers of this letter were Jewish. They were Jewish believers in the Lord Jesus Christ (2:1). It is not correct to say, as some have, that this letter is a non-Christian epistle. The instruction of the letter applies equally well to gentiles as well as Jews.
The people receiving this epistle were genuine believers in the Lord Jesus Christ. James did not view them as “professed believers.”
THE PLACE OF THE WRITING
The letter does not specifically declare the place where the author penned the epistle. However, James’ entire ministry for the Lord took place in the city of Jerusalem and, therefore, it is logical to assume that this book was written from that location.
THE PURPOSE OF THE EPISTLE
James writes to believers who had been forced to leave the land of Israel because of the persecution that came after the death of Stephet (Acts 9:31). These scattered believers had made it through those dark days but now faced new difficulties and challenges in their spiritual walk. Disputes, evil speaking, failures in trials and other encourage them to live in such a way that their lives matched their faith in Jesus Christ. They needed to appropriate God’s wisdom in all areas of their lives particularly in those times of trials and testings. If they would do so then their faith would be fruitful and bring reward to them and blessings to others.
A BASIC OUTLINE OF JAMES
I. THE BELIEVER’S FAITH IN TIMES OF TRIAL, 1:1-27
II. THE BELIEVER’S FAITH AND OBSTACLES TO A FRUITFUL FAITH, 2:1-5:20
THE KEY CONTRIBUTIONS OF THE BOOK
I. THE ISSUE OF “TRIALS” AND “TEMPATIONS”
II. HAVING A FAITH THAT IS FRUITFUL AND NOT BARREN
III. THE CHRISTIAN AND BEING “WORLDLY”
IV. THE USE OF THE TONGUE
IV. THE WITNESS TO THE UTTERMOST PART OF THE EARTH, 13:1-28:31
A. THE FIRST MISSIONARY JOURNEY OF PAUL, 13:1-14:28
1. THE APPOINTMENT OF BARNABAS AND PAUL, 13:1-3
2. THE MINISTRY ON THE ISLAND OF CYPRUS, 13:4-12
3. THE MINISTRY IN THE REGION OF GALATIA, 13:13-14:21
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4. THE RETURN TO ANTIOCH OF SYRIA, 14:22-28
B. THE JERUSALEM COUNCIL, 15:1-35
The Epistle of GALATIANS
THE PURPOSE IN WRITING THE BOOK:
Galatians was written to the churches founded on the First Journey of Paul. Shortly after Paul founded the churches and left the region, there came into these churches a Jewish influence which declared that Paul was not a true apostle of Christ and that his message was badly flawed. They denied that people could be saved apart from the Mosaic Law and that Paul was teaching something false. Paul wrote GALATIANS in order to counter these two accusations and to show that Jews and gentiles alike are justified by faith in Christ alone and that the Law (or “law” of any kind) plays no part in the justification or the sanctification of believers.
THE THEME OF THE BOOK:
The book develops the idea that both justification and sanctification are received by faith in Jesus Christ alone apart from any works of the law. The Christian life is begun by the powerful working of the Spirit and that it is lived by walking in the Spirit and not by adherence to the law. The Law has been set aside as a rule of life. When walking by means of the Spirit the fruit of the Spirit is produced, which is something that legalism or license cannot produce.
THE BASIC OUTLINE OF THE BOOK:
I. PERSONAL: THE EARLY DAYS OF PAUL THE APOSTLE (1,2)
II. DOCTRINAL: THE DOCTRINE OF JUSTIFICATION BY FAITH IN CHRIST (3,4)
III. PRACTICAL: THE TRUTH OF WALKING BY MEANS OF THE SPIRIT (5,6)
THE KEY CONTRIBUTIONS OF THE BOOK:
(1) BIOGRAPHICAL INFORMATION ON THE APOSTLE PAUL
(2)JUSTIFICATION BY FAITH ALONE IN CHRIST ALONE
(3) THE END OF THE MOSAIC LAW AND THE CHRISTIAN’S RULE OF LIFE
(4) THE ROLE OF THE HOLY SPIRIT IN SANCTIFICATION
C. THE SECOND MISSIONARY JOURNEY OF PAUL, 15:36-18:22
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2. THE MINISTRY IN MACEDONIA, 16:6-17:15
3. THE MINISTRY IN ACHAIA, 17:16-18:17
a. The ministry at Athens, 17:16-34
b. The ministry at Corinth, 18:1-17
4. THE MINISTRY ON THE RETURN JOURNEY TO ANTIOCH, 18:18-22
The Epistle of 1 THESSALONIANS
THE PURPOSE OF THE BOOK:
Paul spent very little time in Thessalonica at the time of the church’s founding. He was forced out of town by a hostile mob led by the Jewish leaders. Since he had to leave so quickly, he was deeply concerned about the church’s welfare and later sent Timothy back to these new believers to instruct and encourage them. When Timothy returned to Paul (who was then in the city of Corinth), he informed the Apostle that the church was doing amazingly well under trials and persecutions. But not everything was as it should have been, as someone was questioning the ministry of Paul; there were some misunderstandings about prophetic truths; and there were several practical issues related to the Christian life that needed correcting.
THE THEME OF THE BOOK:
There were several matters that needed the Apostle’s attention, but the key matter was related to prophetic truths. The RETURN OF THE LORD JESUS would be the basic theme of the book as here Paul develops the doctrine of the rapture of the Church.
THE BASIC OUTLINE OF THE BOOK:
I. PAUL’S PAST MINISTRY TO THE THESSALONIANS (1,2)
II. PAUL’S PRESENT MINISTRY TO THE THESSALONIANS (3-4)
III. PAUL’S TEACHING ON PROPHETIC MATTERS, (4-5)
THE KEY CONTRIBUTIONS OF THE BOOK:
(1) CHRISTIANS ARE EXEMPT FROM THE COMING WRATH OF GOD
(2) PRINCIPLES FOR “SUCCESS” IN THE GOSPEL MINISTRY
(3) THE TRUTH ABOUT THE “RAPTURE” AND THE DAY OF THE LORD.
The Epistle of 2 THESSALONIANS
THE PURPOSE OF THE BOOK:
Paul wrote 1 Thessalonians and that letter was carried by Timothy to the believers at Thessalonica. Within several months Timothy returned back to Paul (who remained at Corinth) and indicated that there were still some issues that needed insight and direction from the Apostle. Two matters particularly required Paul’s input. First, there remained some issues related to prophecy that needed development and clarification. This additional teaching was necessary because there were those teaching that the Tribulation period had already begun. And second, there was the need to deal with certain of the believers who refused to work and had become a problem within the church at Thessalonica. This matter had been mentioned briefly in 1 Thessalonians but apparently the instructions given by Paul had not been heeded and so a more direct and forceful response was given by Paul. 2 Thessalonians was written and once again Timothy took Paul’s letter to the church.
THE THEME OF THE BOOK:
The “Day of the Lord” would be the theme of this epistle. This term was used in the first epistle, but now elements of that period of time are given greater attention.
THE BASIC OUTLINE OF THE BOOK:
I. THE COMING JUDGMENTS OF GOD, (1)
II. THE COMING ANTICHRIST, (2)
III. THE NEED FOR CHURCH DISCIPLINE, (3)
THE KEY CONTRIBUTIONS OF THE BOOK OF 2 THESSALONIANS:
(1) THE TERRIBLE FATE OF THE UNBELIEVER
(2) THE DAY OF THE LORD
(3) THE COMING ANTICHRIST
(4) THE MATTER OF CHURCH DISCIPLINE
D. THE THIRD MISSIONARY JOURNEY, 18:23-21:16
1. THE MINISTRY IN GALATIAN AND PHYRGIA, 18:23
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2. THE MINISTRY AT EPHESUS, 18:24-19:41
The Epistle of 1 CORINTHIANS
THE PURPOSE OF THE BOOK:
This letter was second of at four known letters that the Apostle Paul wrote to the Christians at Corinth. While Paul was in Ephesus for some three years, he received several reports from Corinth that the believers were not maturing and that they lacked the wisdom of God and the love of God in their relationships with one another. At this time a letter came from Corinth which asked a number of questions concerning such things as marriage, eating meat offered to idols, spiritual gifts and the public worship of the church. This letter of 1 Corinthians was written to deal with these many issues.
THE THEME OF THE BOOK:
Though there are many subjects dealt with in this epistle, the underlying theme is that of SANCTIFICATION (= set apart from sin and set apart unto God for His use). Now that these people had come to faith in Jesus Christ, the Apostle wanted their lives to reflect their exalted position as the children of God. So while Paul addressed a number of issues and tried to correct them, the underlying theme is SANCTIFICATION.
THE BASIC OUTLINE OF THE BOOK:
I. DIVISIONS IN THE CHURCH, (1-4)
II. SINS IN THE CHURCH, (5, 6)
III. PROBLEMS IN THE CHURCH, (7-16)
THE KEY CONTRIBUTIONS OF THE BOOK:
(1) THE SUPERIORITY OF GOD’S WISDOM (vs. the wisdom of this world)
(2) THE SPIRIT OF GOD AND THE TRUTH OF GOD
(3) THE JUDGMENT SEAT OF JESUS CHRIST
(4) CHURCH DISCIPLINE
(5) MORALITY AND IMMORALITY
(6) PRINCIPLES RELATED TO “DOUBTFUL THINGS”
(7) LIFE IN THE CHURCH: The issues of spiritual gifts, the role of women and the Lord’s Supper
(8) THE VITAL TRUTH OF THE RESURRECTION
The Epistle of 2 CORINTHIANS
THE PURPOSE IN WRITING THE BOOK:
This epistle was probably written shortly after 1 Corinthians perhaps sometime in A.D. 56. After writing 1 Corinthians, Paul sent Timothy to Corinth and Paul himself apparently also went (A visit not recorded in Acts). Furthermore, he later sent a very severe letter by Titus rebuking and warning the stubborn element in the church at Corinth. When Paul did not hear from Titus he became very concerned about the status of the Corinthian church and left himself to find Titus. He found Titus in Macedonia and learned that the great majority of the believers at Corinth had responded favorably to the rebuke and had changed their attitudes and ways. Paul was overjoyed and wrote 2 Corinthians (which was probably the fourth letter he wrote to them).
THE THEME OF THE BOOK:
This letter is the most personal of Paul’s epistles and reveals his deep feelings and desires to serve Christ and His people faithfully. It this epistle Paul reveals a great deal about the nature of the gospel ministry. This undoubtedly is one of the most significant letters in the New Testament regarding an authentic ministry for Christ, and it has, therefore, a special place in the lives of those who desire to serve Christ with a high level of excellence. The theme is the NATURE OF THE GOSPEL MINISTRY.
THE BASIC OUTLINE OF THE BOOK:
I. PAUL’S PERSONAL TESTIMONY, (1, 2)
II. PAUL’S TEACHING ABOUT THE TRUE MINISTRY, (2-7)
III. PAUL’S INSTRUCTIONS ABOUT GIVING, (8,9)
IV. PAUL’S DEFENSE OF HIS APOSTOLIC AUTHORITY, (10-13)
THE KEY CONTRIBUTIONS OF THE BOOK:
(1) THE GOSPEL MINISTRY
(2) THE NEW COVENANT
(3) LIFE AFTER DEATH
(4) THE TRUTH OF RECONCILIATION
(5) PRINCIPLES FOR GIVING
(6) THE MATTER OF BIBLICAL AUTHORITY
The Epistle of ROMANS
THE PURPOSE IN WRITING THE BOOK:
By combining the historical date found in the Book of Acts with statements made in both Romans and the Corinthian letters, it becomes evident that Paul wrote this epistle from Corinth while on his third journey. Paul spent about three months at Corinth towards the end of this journey and this is when he wrote Romans.
Paul had wanted to go to Rome and minister to the church there but had not been able to up to this point. Paul apparently wrote this letter to give a comprehensive study of the doctrine of salvation and to inform then of his intentions to come visit them. He intended to go on to Spain and he wanted their assistance in that endeavor.
THE THEME OF THE BOOK:
Paul demonstrated the sinfulness of man in the early chapters of this book and then revealed the one and only solution to the lost and hopeless condition of man. Paul makes it clear that man in incapable of producing righteousness by which he can be saved. The kind of RIGHTEOUSNESS WHICH GOD REQUIRES AND PROVIDES is the basic theme of this epistle.
THE BASIC OUTLINE OF THE BOOK:
I. THE SIN AND CONDEMNATION OF ALL MEN, (1-3)
II. THE JUSTIFICATION OF BELIEVING SINNERS, (3-5)
III. THE SANCTIFICATION OF BELIEVERS, (6-8)
IV. THE FAITHFULNESS OF GOD IN RELATION TO ISRAEL, (9-11)
V. THE RIGHTEOUSNESS OF GOD IN PRACTICE, (12-16)
THE KEY CONTRIBUTIONS OF THE BOOK OF ROMANS:
(1) THE SINFUL CONDITION OF PEOPLE
(2) THE SUFFICIENCY OF THE WORK OF JESUS CHRIST
(3) JUSTIFICATION BY FAITH
(4) THE SPIRIT AND OUR SANCTIFICATION
(5) THE NATION OF ISRAEL
(6) THE CHRISTIAN AND SECULAR GOVERNMENT
(7) THE MATTER OF “DOUBTFUL THINGS”
3. THE MINISTRY IN MACEDONIA AND GREECE, 20:1-5
4. THE MINISTRY AT TROAS, 20:6-12
5. THE MINISTRY AT MILETUS, 20:13-38
6. THE MINISTRY AT TYRE, 21:1-6
7. THE MINISTRY AT CAESAREA, 21:7-16
E. PAUL’S JOURNEY TO ROME, 21:17-28:31
1. PAUL’S WITNESS IN JERUSALEM, 21:17-23:35
2. PAUL’S WITNESS AT CAESAREA, 24:1-26:32
3. PAUL’S WITNESS ON THE TRIP TO ROME, 27:1-28:15
4. PAUL’S WITNESS AT ROME, 28:16-31
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CHRONOLOGY OF ACTS AND THE EPISTLES
|DATE |33-47 |47-48 |
|JAMES |45 A.D. |JERUSALEM |
|HEBREWS |65 A.D. |(UNKNOWN) |
|1 PETER |65 A.D. |ROME |
|2 PETER |67 A.D. |ROME |
|JUDE |68 A.D. |(UNKNOWN) |
|1 JOHN |85 A.D. |EPHESUS |
|2 JOHN |85 A.D. |EPHESUS |
|3 JOHN |85 A.D. |EPHESUS |
THE BOOK OF HEBREWS
BACKGROUND TO HEBREWS
The Book of Hebrews is distinctive from other New Testament letters and there is debate as to whether it should be identified as a “general epistle.” First, it is noted that the book was not written with the general Christian church in mind but rather it was written to a specific group of believers that were located in a definite place; a place that the writer intended to visit soon (13:19, 23, 24). Second, it is observed that Hebrews does not read like a typical letter. It has no opening salutation and reads more like an eloquent oration in written form and yet its conclusion (13:18-25) is typical of an epistle. Hebrews begins with a carefully worded, grand introduction which then proceeds like a sermon (a “word of exhortation” as the author himself describes it in13:22) and concludes like an epistle. The letter was probably the development of a sermon (or sermons), which the writer had put in writing to meet the known needs of the believers to whom it was sent.
I. THE AUTHOR OF THE EPISTLE
The attempt to identify the author of Hebrews has been going on for most of the church age and reaching a solution is not any nearer now than when the search began. Nowhere in the book does the author specifically identify himself and, therefore, it is necessary to sift through both internal and external evidence in an attempt to reach a conclusion. It is clear that the original readers knew the author well (13:18-24), but he says nothing that leads to a positive identification.
By far the most prominent candidate for the authorship of Hebrews is the APOSTLE PAUL. The editors of the Scofield Reference Bible gave the heading “The Epistle of Paul the Apostle to the Hebrews” for this letter and a similar caption is found in other English Bibles. Geography has clearly played a role in the debate. In Alexandria, Egypt the epistle was associated with Paul from the second century. Clement of Alexandria (155-215), Origen (185-253) and Eusebius (265-340) all believed that Paul was the author or at least believed the epistle came from Paul (perhaps through Luke). However, in Italy and Western Europe, Pauline authorship was not accepted. But, nevertheless, for centuries the tradition upholding Pauline authorship was still upheld. During the time of the Reformation the issue came to the surface again with Luther and Calvin both rejecting Pauline authorship. At that time, the Roman Catholic Church reaffirmed Paul as the author and the matter was settled for Catholics.
Internally some things seem to be favorable to Pauline authorship, such as the reference to Timothy (13:23), the characteristically Pauline form of the closing of the letter (13:22-25), the general Pauline pattern of doctrine followed by exhortations and the emphasis on the Person and work of Christ.
By those opposed to Pauline authorship it is noted that the absence of a salutation favors someone else as the author. Paul always began with greetings and always identified himself in his letters (cf. also 2 Thes. 3:17). But the more significant arguments against Pauline authorship are as follows. First, the author of Hebrews quotes only from the Septuagint whereas Paul uses both Septuagint and the Hebrew text when he quotes from the Old Testament. This fact seems to point to the author as one who lacks the formal Hebrew training of Paul. Second, the writer seems to place himself among those to whom the message of the gospel was received from the disciples of Jesus Christ (2:3) which would be very unlike the Apostle. In contrast, Paul claimed very forcefully that he did not receive his message from men but directly from Christ Himself (cf. Gal. 1:1, 11, 12). Third, the stylistic differences between Paul and Hebrews are simply too different and cannot be explained away on the basis of difference in the subject matter. F.W. Farrar (in “The Early Days of Christianity”) states,
“The difference between the Epistle to the Hebrews and the Epistles of St.
Paul are differences which go down to the roots of the being. That the same
pen should have been engaged on both is a psychological impossibility. The
Greek is far better than the Greek of St. Paul. St. Paul is often stately and
often rhetorical, and sometimes writes more in the style of a treatise than
of a letter; but the stateliness and rhetoric and systematic treatment of the
Epistle to the Hebrews in no way resemble his. The form and rhythm of its
sentences are wholly different…The writer cites differently from St. Paul,
he writes differently; he constructs and connects his sentences differently;
he builds up his paragraphs on a wholly different model.”
Both the external and the internal evidence connect the letter to Paul and yet both point away from Pauline authorship. It would seem that while Paul did not write Hebrews, his influence was felt by the one who did write it. The following conclusion of D. Edmond Hiebert is helpful and to the point.
“The internal evidence bears definite traces of Pauline influences, yet the
dissimilarities are quite strongly against the direct Pauline authorship. We
are thus left with the conclusion that Hebrews is not the work of the
Apostle Paul, but that it arose with the Pauline circle of influence.”
(“An Introduction to the Non-Pauline Epistles” p. 80).
This observation of Pauline influence has resulted in many from the Pauline circle being suggested including LUKE, APOLLOS, SILAS, BARNABAS and even PRISCILLA. Centuries ago, Origen said, “Who it was that really wrote the Epistle, God only knows.” And, at least up to this point in Church history, He apparently is the only one who does.
It should be noted that in all the debate concerning authorship there has been no denial that Hebrews belongs in the Canon of Scripture. If not written by an apostle then it certainly bears the imprint of an apostle.
II. THE DATE OF WRITING
The date of the writing depends to a great extent on authorship and destination. Since both of these are unclear, the matter of the date is also unclear. There are some general guidelines that might be used in suggesting a date of writing. First, this letter is quoted by Clement of Rome in 96 A.D. which obviously means that it must have been written before that particular date. Second, Timothy was still alive which would put the letter somewhere in the second half of the first century. Third, these believers were at least second generation Christians and had been believers for some time given the exhortations within the letter. Fourth, the letter seems to have been written prior to 70 A.D. when Jerusalem and the Temple were destroyed since there is no reference to that event. It would seem that if the Jewish sacrificial system had been destroyed the author would have used that to confirm his argument in the letter. And fifth, the prospect of coming hard times and persecution would suggest that the Neronian persecutions were already on the horizon. If that is so then a date of around 64/65 A.D. could reasonably be given.
III. THE RECIPIENTS OF THE EPISTLE
Identifying the recipients of Hebrews is very important in the interpretation of this letter. Several key points must be kept in mind in order to interpret Hebrews with a greater accuracy.
So then, most everything in this letter is explained against the backdrop of the history and religious life of the Jews, which leads to the natural conclusion that the recipients are Jewish believers in Jesus Christ. These have been believers for some time (5:12) having labored for the Lord (6:10), endured hardship (10:32-34), had seen their former teachers pass away (13:7) and had now begun to sink into spiritual lethargy (5:11). The recipients are seen as genuine believers in the Lord Jesus Christ.
They were probably living somewhere in or around Rome since the letter ends with “Those from Italy greet you” (13:24). This greeting most naturally indicates that there are some Italians with the author and are sending their greetings back to their fellow believers in Italy. But these recipients seem to be those of an exclusively Jewish house church (or synagogue) that was not connected with the predominantly gentile church in Rome. Some connect them with the converts of Acts 28:17-28.
IV. THE PLACE OF THE WRITING
There is simply no information about the author’s location when he wrote this letter except that it was probably not in Rome or Italy. This has given rise to many places as the possible location including Jerusalem.
V. THE PURPOSE OF THE EPISTLE
These believers had been faithful to Christ in past times of persecution and had made it through these times successfully. However, as time passed they had grown spiritually dull, had stopped maturing in their faith and were now in serious danger of defecting from the faith. Perhaps to avoid persecution they were contemplating retreating from the New Covenant and back into the Old Mosaic Covenant. In their weakened spiritual condition they were less prepared to face the renewed and increased persecutions that seemed to be ahead of them.
The writer passionately warns these believers of some terrible consequences that would come if they would wander away from their faith in Jesus Christ. He challenges them to avoid the failures of believers in the past and encourages them to help one another to live righteously. The author encourages and challenges them by refocusing their attention on Jesus Christ whom he pictures as the exalted Son of God and High Priest after the order of Melchizedek. And he does so by reminding them that great is the reward in coming kingdom for those who remain faithful to the King.
THE WARNING PASSAGES IN HEBREWS
THE BASIC OUTLINE OF HEBREWS
I. JESUS CHRIST, THE INCARNATE SON OF GOD, 1:1-2:4
II. JESUS CHRIST, THE SON OF MAN, 2:5-4:13
III. JESUS CHRIST, THE GREAT HIGH PRIEST, 4:14-10:18
IV. PRACTICAL EXHORTATION FOR BELIEVERS, 10:19-13:25
THE BOOK OF 1 PETER
BACKGROUND TO 1 PETER
I. THE AUTHOR OF THE EPISTLE
The epistle claims to have been written by the Apostle Peter (1:1) and the early church had no doubts whatsoever that this was true. It was universally accepted by all sections of the church as scripture and as written by the Apostle Peter. The letter does reflect an intimate acquaintance with the life and teachings of the Lord Jesus. And there are also noteworthy similarities between Peter’s sermons in Acts and the words of this letter.
Peter is known by his Greek name “Simon”, but his Hebrew name was “Simeon” (so used in Acts 15:14; 2 Peter 1:1). “Peter” was not actually a proper name in the Lord’s day but Jesus gave him the title and it stuck with him. Peter’s father was named Jonah and Peter had a least one brother, named Andrew (John 1:40, 42). Peter was married but there is no word concerning any children (Mark 1:30; 1 Corinthians 9:5). He was from Bethsaida in the region of Galilee and was in the fishing business with James and John and it was a business that seemed to have prospered (Luke 5:1; Mark 1:20). Galileans were generally viewed by the Jewish leadership of Jerusalem as unsophisticated, uneducated “country cousins”. Peter’s first encounter with the Lord Jesus took place down at the Jordan river when he was a disciple of John the Baptist (John 1:35-51). From that point on he followed the Lord Jesus on a temporary basis as one of His hundreds of disciples until Christ named him as one of the twelve Apostles (Luke 6:12-19). From that time (about half way through Christ’s ministry), Peter was a “full time”, permanent representative of Jesus Christ.
II. THE DATE OF WRITING
Tradition says that Peter died at the hands of Emperor Nero (who himself died in 68 A.D.) and that First Peter was written shortly before Peter’s death. This letter seems to have been written around the outbreak of the Neronian persecution which took place in 64 A.D. This would place the writing of First Peter about 64 A.D. or perhaps 65 A.D.
III. THE RECIPIENTS OF THE EPISTLE
The epistle of First Peter is a circular letter that is addressed to “those who reside as aliens, scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, who are chosen” (1:1). These are probably geographic designations (and not political ones). The people addressed are clearly believers but the question arises as to whether they are Jews, Gentiles or both. Peter speaks of them as ones who are “scattered” (dispersed). He does not, however, refer to them as the “twelve tribes who are dispersed abroad” as James does in his letter. Such a designation would emphasize a Jewish audience but Peter does not use that particular term.
It has been noted by some that the numerous Old Testament quotes and allusions as well as Peter’s general ministry to the Jews would lead one to conclude that this letter was written to Jewish believers. However, that view is probably somewhat too restrictive. The letter most likely included gentile believers who also were aliens and often dispersed from their homes because of being followers of Jesus Christ. Furthermore, Peter speaks of the readers as being those called out of “darkness” and who were once not the people of God but now are (2:9-10). And he speaks of pagan practices and their former ignorance (1:14; 4:1-4). These terms would suggest the readers are gentiles. And since by this time most churches were composed of both Jews and Gentiles, it would be best to see this letter as being written to the typical body of believers made up of Jews and Gentiles.
IV. THE PLACE OF THE WRITING
Determining the place from which the letter was written largely depends on the interpretation of the phrase, “She who is in Babylon, chosen together with you, sends you greetings” (5:13). The name “Babylon” is generally interpreted in one of two ways: either as the city on the Euphrates river, or as symbolic of the city of Rome. The first view is supported by the idea that there were a large number of Jews who were in Babylon on the Euphrates since that was the location of the Jewish captivity. However, against this idea is the fact that there is simply no church tradition that Peter ever went east to Babylon and there is no record in the early church of a Christian church existing in Babylon.
There is, however, very early church tradition that Peter went to Rome. The second view holds that Babylon was used metaphorically of Rome, much as John would later use the term metaphorically in the book of Revelation to refer to the godless, evil system of the end times. There is evidence that typological use of geographical names was popular in ancient Christian literature. Very early in the church, “Babylon” was a way to refer to Rome. It is argued that because of the increasing hostility of Rome towards Christians that this term was used for the safety of believers. Although not without some problems, it is best to side with the ancient tradition of the church and see 1 Peter as being written from Rome.
V. THE PURPOSE OF THE EPISTLE
Peter declares his purpose in 5:12 which was to encourage and exhort believers in their time of difficulty: “…I have written to you briefly, exhorting and testifying that this is the true grace of God. Stand firm in it!” He wrote to encourage believers to remain pure and true in the midst of trials and persecution. He reveals the proper attitudes and the correct conduct that believers are to have in such times.
Strictly speaking, the epistle is not a doctrinal treatise on any particular theological matter though wonderful theological truths emerge everywhere in the letter. It is the appeal of a pastor to his suffering flock, encouraging them to keep focused on the Lord Jesus Christ. Such faithfulness, says Peter, will pay great dividends in this life as well as in the life to come.
A BASIC OUTLINE OF 1 PETER
I. THE INTRODUCTION, 1:1-12
II. EXHORTATIONS IN VIEW OF OUR POSITION IN JESUS CHRIST, 1:13-2:10
III. EXHORTATIONS IN VIEW OF OUR POSITION IN THIS LIFE, 2:11-4:19
IV. EXHORTATIONS IN VIEW OF OUR POSITION IN THE CHURCH, 5:1-14
KEY CONTRIBUTIONS OF 1 PETER
I. OUR GREAT SALVATION
II. TRIALS, HOLINESS AND FUTURE REWARD
III. MARRIAGE RELATIONSHIPS
IV. ELDERS IN THE CHURCH
THE BOOK OF 2 PETER
BACKGROUND TO 2 PETER
I. THE AUTHOR OF THE EPISTLE
The epistle states that “Simeon Peter”, an Apostle of Jesus Christ, wrote it. Church history and the content of the letter itself support this claim. There is no solid reason to doubt his authorship. However, it must be noted that the claim of authorship of 2 Peter is debated more than any other New Testament book.
Even today many of the non-evangelical scholars reject 2 Peter as a genuine writing of the Apostle Peter. This reflects the fact that over the history of the church no New Testament book has been more strenuously debated as to its authorship, canonicity and place in early Christianity. It must be noted that there is less external evidence (evidence from the writings of the church fathers, early manuscripts and church canons) for Petrine authorship of this epistle than there is for the traditional authorship of any other book of the New Testament. However, in spite of these facts and in spite of the opinions of some scholars, there is good and ample reason to believe this book really was written by Peter, an Apostle of Jesus Christ.
It must be emphasized that the epistle claims to be written by Peter and included in the letter are references to Peter’s known life, such as the Transfiguration (1:16-18). But this second letter uses “Simeon Peter” instead of “Peter” as does the first letter. Certainly a forger would not have changed the name, but rather would have copied the introduction exactly. There are points of similarity in some of the Greek words selected in the two letters; some of which are rarely used words. This would point to the same author for both letters. Some have pointed to the fact that there is some difference of style between the two letters. But this is answered by realizing two things: first, Peter used a secretary (Silvanus in 5:12) in the first letter while he apparently wrote the second letter himself, and second, the purposes of the two letters are not the same.
When 2 Peter was accepted as a canonical book by the church councils, it certainly must have been done with a full knowledge of the objections raised against it. We may, therefore, be fully confident that the claims of the epistle overcame all legitimate doubts raised up against it. 2 Peter is a genuine letter written by the Apostle Peter.
II. THE DATE OF WRITING
The epistle of 2 Peter was apparently written some time after 1 Peter and some time before the epistle of Jude. 2 Peter 3:1 claims that this was a second letter being written by Peter. According to tradition, Peter was put to death in Rome around 67 A.D. In this letter Peter anticipates his own death quite soon and, therefore, this letter was probably written in that same year of 67 A.D.
III. THE RECIPIENTS OF THE EPISTLE
2 Peter is classified as a “general epistle” because it had a wide audience. It was a circular letter. However, based on 3:1, it must be concluded that Peter was writing to the same people that 1 Peter was written to---those in the geographic areas given in 1 Peter 1:1.
IV. THE PLACE OF THE WRITING
The letter itself does not say where it was written from. But if it was written shortly before Peter’s martyrdom and if tradition is correct that Peter died in Rome, then he wrote it in Rome or perhaps while he was on the way to Rome.
V. THE PURPOSE OF THE EPISTLE
At the end of the letter, Peter warns them to watch out for the error of the wicked and to grow in Christ (3:17-18). These two general themes seem to be the reason for the writing of 2 Peter. Peter, along with the other Apostles, was keenly aware of Satan’s purpose to flood the church with doctrinal error. As a result Peter gave a strong warning about these false teachers as well as a condemnation of these who would introduce the doctrines of demons into the body of Christ. A key to resisting such error was a vibrant, growing relationship with Jesus Christ and, therefore, Peter encourages them to work hard at adding various virtues to their faith.
A BASIC OUTLINE OF 2 PETER
I. KNOWLEDGE THAT IS TRUE, 1:1-21
II. KNOWLEDGE THAT IS FALSE, 2:1-22
III. KNOWLEDGE THAT IS NEEDED, 3:1-18
KEY CONTRIBUTIONS OF 2 PETER
I. THE AUTHORITY OF GOD’S WORD
II. FALSE TEACHERS IN THE CHURCH
III. THE FUTURE DESTRUCTION OF THE WORLD AND THE UNIVERSE
THE BOOK OF JUDE
BACKGROUND TO JUDE
I. THE AUTHOR OF THE EPISTLE
The name Jude (Judas) was a common one in New Testament times. However, the Jude who wrote this letter is most likely the Jude who was the half-brother of the Lord Jesus (Matt. 13:55) and the brother of James (Acts 15:13-21; Gal. 1:19). He does not identify himself as an apostle (which he was not) but rather identifies himself with James, the well known leader of the Jerusalem church. Jude along with his brother James did not believe on the Lord Jesus during His earthly ministry (John 7:5) but perhaps came to faith soon after Christ’s resurrection.
II. THE DATE OF WRITING
If Jude was written after 2 Peter then it would have to be later than 67 A.D. And it is likely that it was written prior to the fall of Jerusalem in 70 A.D. It is hard to imagine that Jude would not have used that judgment of God as one of his examples of God’s dealings with those who turn from the truth. So Jude was possibly written around 68 A.D.
III. THE RECIPIENTS OF THE EPISTLE
This letter has no references to specific individuals to geographic locations. It was truly a “general” epistle. He undoubtedly had a specific group of believers in mind when he wrote, but in the superintending care of the Holy Spirit these people are not revealed.
IV. THE PLACE OF THE WRITING
There are no clues within the letter as to where Jude was when he wrote this letter. It is pointless to speculate given the lack of evidence.
V. THE PURPOSE OF THE EPISTLE
Jude was going to write on the subject of salvation (vs. 3) but changed his mind when he evidently received some disturbing news about some who were departing from the faith because of false teachings. Jude is much like 2 Peter in content except that the turning away from the truth (apostasy) that Peter saw as future, Jude sees as already beginning. Jude wrote to counter this apostasy and urge believers to vigorously contend for the faith.
A BASIC OUTLINE OF JUDE
I. THE SALUTATION, 1:1-2
II. THE PRESENCE OF FALSE TEACHERS, 1:3-4; 17-19
III. THE EXPOSURE OF THE FALSE TEACHERS, 1:5-16
IV. THE RESPONSE TO THE FALSE TEACHERS, 1:20-25
KEY CONTRIBUTION OF JUDE
Jude’s purpose is clearly stated. He wrote to deal with the tide of false doctrine that was sweeping into the church. He is very similar to 2 Peter 2 in dealing with that issue. He adds certain illustrations and points to Peter giving us an even clearer picture of the issue of the danger of doctrinal error.
THE EPISTLES OF 1, 2 and 3 JOHN
BACKGROUND TO THE EPISTLES OF JOHN
I. THE AUTHOR OF THESE EPISTLES
These three letters were written by John, the Apostle of the Lord Jesus Christ. The writing style, words and phrases used are very similar to those of the Gospel of John. The tradition of the Church from as early as the second century has strongly attested to these letters as being written by the Apostle John.
The letters are actually anonymous, but the author’s relationship to the readers was so well known that it was apparently needless to declare who it was that was writing. He writes as one who understood that he had an authority delegated to him by Jesus Christ. As B.F. Wescott has noted, “The writer of the Epistle speaks throughout with the authority of an Apostle.”
II. THE DATE OF WRITING
Tradition is strong that John wrote these letters very late in his life. It is generally thought that these epistles were written somewhere around 85 A.D.
III. THE RECIPIENTS OF THE EPISTLE
❖ 1 JOHN was probably written to a group of churches that were under John’s supervision. They had apparently been believers for some time and had been known by John for a considerable time.
❖ 2 JOHN was addressed to “the chosen lady and her children.” This has given rise to a variety of interpretations. Some have taken this designation in a figurative sense making the “elect lady” stand for a particular local church with her children standing for the members of that church. But since this letter does not contain highly figurative language and since this sets up a false dichotomy between the “church” and “its members”, there is no reason to think the title should be allegorized. Instead it is best to take it as a reference to an actual woman and her children. There has been speculation concerning what woman is being referred to, but with such little information no conclusion can be reached.
❖ 3 JOHN was written to a believer named Gaius. Since this was a very common name in the Roman empire it is impossible to further identify him. However, it is clear from the letter that the Apostle John thought highly of this Christian brother. He was a man of great character and wonderful deeds.
IV. THE PLACE OF THE WRITING
John spent the later years of his life in the city of Ephesus. It is thought, therefore, that these three epistles were written from that important city.
V. THE PURPOSE OF THE EPISTLE
❖ 1 JOHN was written to combat errors and attitudes that were beginning to work their way into the life of the church. The church seemingly was becoming spiritually lethargic. This declining spiritual condition was seen in a lack of love, growing worldliness and a willingness of accept thinking that was foreign to the faith. He counters this by emphasizing our fellowship with the Lord. Fellowship with the Father is based upon the truth, and when genuinely a part of the believer’s life, will keep that one from moral and doctrinal error.
❖ 2 JOHN was written to warn the lady of false teachers that were in the area where she lived. Apparently known for her hospitality and generosity towards itinerate teachers of the faith, she is encouraged to be discerning and not to assist those who were false teachers.
❖ 3 JOHN was written to deal with an arrogant man by the name of Diotrephes. This “church boss” had hindered men sent out by John and even spoke against the Apostle John himself. Gaius, on the other hand, helped these men and John wrote to express his appreciation. He also indicated that he would come and address the problem there.
A BASIC OUTLINE OF 1 JOHN
THE INTRODUCTION, 1:1-4
I. THE FOCUS OF THE BELIEVER’S FELLOWSHIP: THE FATHER, 1:5-2:17
II. THE DESTRUCTION OF THE BELIEVER’S FELLOWSHIP: VARIOUS FALSEHOODS, 2:18-4:6
III. THE ESSENTIALS OF THE BELIEVER’S FELLOWSHIP: RIGHTEOUS LIVING, 4:7-5:12
IV. THE CONCLUSION, 5:13-21
A BASIC OUTLINE OF 2 JOHN
THE GREETING, 1:1-3
I. THE EXHORTATION TO OBEDIENT LOVE, 1:4-7
II. THE WARNING AGAINST FALSE TEACHERS, 1:8-11
III. THE CONCLUSION, 1:12-13
A BASIC OUTLINE OF 3 JOHN
I. THE COMMENDATION FOR GAIUS, 1:1-8
II. THE CONDEMNATION FOR DIOTROPHES, 1:9-11
III. THE COMMENDATION FOR DEMETRIUS, 1:12
IV. THE CONCLUSION, 1:13-14
KEY CONTRIBUTIONS OF THE EPISTLES OF JOHN
I. THE MAINTAINING OF FELLOWSHIP WITH GOD
II. THE LOVE FOR FELLOW BELIEVERS IN CHRIST
III. THE DANGER OF FALSE TEACHERS
THE BOOK OF REVELATION
BACKGROUND TO THE STUDY OF THE BOOK OF REVELATION
THE AUTHOR AND THE DATE OF WRITING
The Book of Revelation was written by JOHN THE APOSTLE of the Lord Jesus Christ around 95 A.D.
The Book states that John wrote it (1:1, 4, 9; 22:8). The name is genuine and not some later addition and the name has no further identification attached to it. This fact assumes a familiarity with the name “John” on the part of the readers. It was the almost universal belief of the early church that the Apostle John wrote the book. In the second and third centuries Justin, Irenaeus, Clement, Origin, Tertullian and Hippolytus all bore witness to John the Apostle of Christ as the author of Revelation. In their writings there is no evidence of discussion or debate about the matter clearly indicating that they assumed the point. Furthermore, there are numerous grammatical similarities between Revelation and the other Johannine books.
The late date of the book (95 A.D.) has been held since the earliest days of the church. Irenaeus (c. 170 A.D.) who was a pupil of Polycarp (who was a disciple of the Apostle John himself) says that John the Apostle wrote the Apocalypse “towards the end of Domitian’s reign” (Domitian reigned from AD 81-96). Irenaeus’ close relationship with Polycarp/John and his reputation as a careful historian give great weight to his testimony about the author and date of Revelation. Other early writers also point to this date as the time when John wrote the book. Furthermore, there are many traditions that refer to the fact that John the Apostle was exiled on the island of Patmos as a very old man. These traditions further declare that the Revelation is one of the latest (or the latest book) book in the New Testament. These many ancient traditions support the late date for Revelation and stand against a pre-70 AD dating of the book.
In this discussion of the dating of the book, it is also worth noting that the “seven churches in Asia” (Revelation 2 and 3) were not only in existence but were in greatly varying spiritual conditions. Some of the churches had clearly degenerated spiritually and had moved away from their apostolic moorings. If these churches were founded in the late 50s or even in the early 60s, then it seems highly unlikely that they would have strayed so far in just a few short years---if Revelation was written prior to the fall of Jerusalem in AD 70.
I. THE PURPOSES OF THE BOOK OF REVELATION
1. To unite and clarify the prophetic truth of the Bible.
It would be hard to imagine what our understanding of biblical prophecy would be like if we did not have Revelation to put many of the pieces of the prophetic puzzle together.
2. To encourage the believers of John’s day (and all those who experience persecution. Revelation makes it clear that even the severest persecution will not thwart God’s great and glorious purposes.
3. To motivate believers to live godly lives.
Knowledge of the future has an important role to play in living in this present world system. Revelation helps remind the believer that the greater and more significant world is yet to come and to live in accordance with that.
II. VARIOUS APPROACHES TO INTERPRETING REVELATION
1. The CRITICAL approach denies the inspiration and/or the canonicity of Revelation seeing it was a purely human composition. It is seen to be a book filled with Jewish apocalyptic imagery and containing errors of various kinds.
2. The PRETERIT (“past”) view sees the contents of Revelation as factual but having been fulfilled in the destruction of Jerusalem in AD 70. There are various kinds of preterit viewpoints but they all see most or all of Revelation as having been fulfilled already. (See Appendix and the article on “Preterism”)
3. The HISTORICAL approach sees Revelation 4-19 as a picture of the course of church history. It is a symbolic presentation of church history and relies heavily on allegorizing in its interpretations. The TOPICAL approach is similar to the historical in that it is seen fulfilled in the history of the church---more in trends than in specific events.
4. The FUTURISTIC view is that Revelation 4-22 speaks of things yet to come with chapters 6-19 being fulfilled in the coming seven years of tribulation. This is the approach taken in this course.
III. SOME BASIC GUIDELINES TO INTERPRETING REVELATION
Interpreting the Revelation is done according to the basic guidelines of prophetic literature. Revelation contains the final prophecies of the Bible and because of that there is an additional and unique element that needs to be understood.
(1) Interpret the text of Revelation literally (normally).
(2) Revelation should be approached chronologically.
(3) The Old Testament provides the lens through which much of the imagery of Revelation is to be viewed.
(4) Revelation should be interpreted according to the futuristic perspective.
(5) Revelation must be compared with other prophetic portions of the Bible.
V. BASIC OUTLINE OF REVELATION
“WRITE THEREFORE THE THINGS WHICH YOU HAVE SEEN, AND THE THINGS WHICH ARE, AND THE THINGS WHICH SHALL TAKE PLACE AFTER THESE THINGS.”
-Revelation 1:19
I. THE THINGS WHICH YOU HAVE SEEN---THE PERSON OF JESUS CHRIST, 1:1-20
A. THE INTRODUCTION, 1:1-8
B. THE VISION OF CHRIST, 1:9-20
II. THE THINGS WHICH ARE---THE POSSESSIONS OF JESUS CHRIST, 2:1-3:22
A. THE LETTER TO EPHESUS, 2:1-7
B. THE LETTER TO SMYRNA, 2:8-11
C. THE LETTER TO PERGAMUM, 2:12-17
D. THE LETTER TO THYATIRA, 2:18-29
E. THE LETTER TO SARDIS, 3:1-6
F. THE LETTER TO PHILADELPHIA, 3:7-13
G. THE LETTER TO LAODICEA, 3:14-22
III. THE THINGS WHICH SHALL TAKE PLACE---THE PROGRAM OF JESUS CHRIST, 4:1-22:21
THE SCENE AROUND THE THRONE, 4:1-5:14
A. THE SEVEN SEALS, 6:1-8:1
B. THE SEVEN TRUMPETS, 8:2-9:21
C. THE PROPHECIES ON THE NEW SCROLL, 10:1-14:20
D. THE SEVEN BOWLS, 15:1-16:21
E. THE JUDGMENT OF THE TWO BABYLONS, 17:1-18:24
F. THE FINAL VISIONS OF JOHN, 19:1-22:5
G. THE CONCLUSION OF THE BOOK, 22:6-21
AN OVERVIEW OF THE BOOK OF REVELATION
EVENTS IN
|GWT |
|20 |
HEAVEN 1 4-5 19-20
2-3 6-18 20 21-22
EVENTS ON
EARTH CHURCH TRIBULATION KINGDOM ETERNITY
AGE
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THE SPIRITUAL GIFT OF “TONGUES”
The matter of tongues speaking is not dealt with a great deal in the Scriptures. The gift of tongues is not discussed in the O.T. or the Gospels. Luke writing in the Book of Acts mentions it three times and Paul writing in the book of 1 Corinthians gives us all of the pertinent information on this phenomenon. The only other place where it is specifically mentioned is in the disputed section of Mark 16 where it is said that believers will speak with “new” tongues. The word “new” is kainos and refers to something that is new in quality; that is, it was in existence before (and was not recent---neos). This means, therefore, that tongues was a fresh phenomenon of some known entity.
Both Paul (in 1 Corinthians) and Luke (in Acts) use the Greek word glossa to refer to this gift. Luke also uses the word dialektos in describing the gift in Acts 2.
TONGUES IS THE ABILITY TO SPEAK IN A FOREIGN LANGUAGE (unknown to the speaker). ITS PURPOSE WAS TO BE A SIGN OF COMING JUDGMENT TO UNBELIVING ISRAEL
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