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BIBL.120 NEW TESTAMENT SURVEY

GENERAL INTRODUCTION

Why New Testament Survey is Important at Kabarak University.

 “Liberal arts “ approach believes that an educated person is not just one
who knows just about a narrow specialized field of study but one who a lso
knows about the world around them and his / her place within it.
 It is important to know about teaching, computer accounting and ABOUT
THE BIBLE ALSO.
 The New Testament is essential for developing a Christian worldview –

Definition of a “Worldview” & “Christian Worldview”

 A “worldview” refers to a comprehensive conception of the world from a

specific standpoint.
 A “Christian worldview,” then, is a comprehensive conception of the world
from a Christian standpoint.
 An individual’s worldview is his “big picture,” a harmony of all his beliefs
about the world. It is his way of understanding reality.
 One’s worldview is the basis for making daily decisions and is therefore
extremely important.

 The questions that any worldview asks are:

1. Who am I?-Identity
2. Where am I going?-Destiny
3. Why am I here?-Purpose
4. Who made me?-Origin
5. What is wrong with the world?
6. What is the remedy or How can we fix it?

Christian Worldview

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 A Christian worldview, answers the above questions biblically:

1. Origin :- God’s created us , we are not products of evolutionary process

2. Purpose: - We are created to govern or manage or subdue the world,fellowship with
God and uphold relationships (Genesis 1:27-28; 2:15).
3. What is wrong with the world: We sinned against God (Genesis 3).
4. Remedy: God has redeemed the world through the sacrifice of His Son, Jesus Christ
(Genesis 3:15; Luke 19:10), and will one day restore creation to its former perfect state
(Isaiah 65:17-25).

A Christian worldview believes in moral absolutes, miracles, human dignity, and the
redemption of Man.

How one may approach the study of the Bible

i. Synthetic—an overview of the Bible as a whole for an overall message.

ii. Analytical—Verse by Verse to get an in depth understanding.
iii. Topical or Doctrinal—a study of the Bible according to its many topics and
doctrines.
iv. The survey or overview approach - extremely helpful for the beginning
student. The goal is to give the reader key terms, verses, historical
backgrounds, themes , purposes of each of the books along with a brief
description of the content.

OLD TESTAMENT VS. NEW TESTAMENT

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COMPARED AND CONTRASTED

1. The Old Testament lays the foundation for the teachings and events found in the New
Testament. The Bible is a progressive revelation. Hence, the New Testament is only
completely understood when it is seen as being built upon the foundation of the
events, characters, laws, sacrificial system, covenants, and promises of the Old
Testament.

2. Without the Old Testament, we would not understand why this Messiah was coming
(see Isaiah 53); we would not have been able to identify Jesus of Nazareth as the
Messiah through the many detailed prophecies that were given concerning Him (e.g..,
His birth place (Micah 5:2); His manner of death (Psalm 22, especially vv. 1,7-8, 14-18;
Psalm 69:21, etc.), His resurrection (Psalm 16:10), and many more details of His
ministry (Isaiah 52:19f.; 9:2, etc.)).

3. Without the Old Testament, we would not understand the perversions that the
Pharisees had made to God's law as they added their tradition to it. Why Jesus Christ
was so upset as He cleansed the temple courtyard.

4. The New Testament Gospels and Acts of the Apostles record many of the fulfillments
of prophecies that were promised and recorded hundreds of years earlier in the Old
Testament. The Old Testament predicted the Messiah's life. The Gospels primarily
record Jesus' life, and the Epistles interpret His life and how we are to respond to all
He has done and will do.

5. Both the Old Testament and the New Testament contain numerous lessons for us
through the lives of its many fallible characters (who contained the same nature as we
do today). By observing their lives we can be encouraged to trust God no matter what.
Abraham, Joseph, David, John the Baptist, Paul, Timothy et c.

6. The New Testament brings into focus teachings that were merely alluded to in the Old
Testament. The Book of Hebrews describes how Jesus is the true High Priest and His
one sacrifice replaces all of the sacrifices that were mere portrayals of that sacrifice.

7. The Old Testament gives the Law which has two parts: the commandments and the
blessing/curse that comes from obedience / disobedience to those commands. The
New Testament clarifies that God gave those commandments to show men their need
of salvation and were never intended to be a means of salvation (Romans 3:19).

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8. The Old Testament gives the sacrificial system that God gave the Israelites to
temporarily "take care of" their sins. The New Testament clarifies that this system was
an allusion to the sacrifice of Christ through whom alone salvation is found (Acts 4:12;
Hebrews 10:4-10).

9. The Old Testament saw paradise lost, the New Testament shows how paradise was
regained for mankind through the second Adam (Christ) and how it will one day be
restored.

10. The Old Testament declared how man was separated from God through sin (Genesis
3) and the New Testament declares how man can now be restored in his relationship
to God (Romans 3-6).

11. Besides laying the foundation for the New Testament, without the Old Testament we
would not have a basis for standing against the error of the politically correct
perversions of our society in which evolution is seen to be the creator of all of the
species over millions of years (instead of them being the result of special creation by
God in a literal six days). Hence even marriages and the family unit are an evolving
structure that should continue to change as society changes (instead of being seen as
a design by God for the purpose of raising up godly children and for the protection of
those who would otherwise be used and abused (most often women and children)).

12. Without the Old Testament we would not understand the promises He will yet fulfill to
the Jewish nation, the Jewish nation who rejected His first coming will receive Him at
His second coming. We will not understand how Christ's future 1,000-year reign fits in
with His promises to the Jews, and how we as Gentiles will fit in.

INTRODUCTION TO THE NEW TESTAMENT

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The Greek word for “testament,”  diatheke (Latin, testamentum), means “will,
testament, or covenant.” But as used in connection with the New Testament “Covenant” is
the best because it designates a new relationship into which men may be received by God.
The Old Testament or Covenant is primarily a record of God’s dealings with the Israelites on
the basis of the Mosaic Covenant given at Mount Sinai.

On the other hand, the New Testament or Covenant (anticipated in Jeremiah 31:31 and
instituted by the Lord Jesus, 1 Cor. 11:25), describes the new arrangement of God with men
from every tribe and tongue and people and nation who will accept salvation on the basis of
faith in Christ.

The message of the New Testament centers on:

i. The Person who gave Himself for the remission of sins (Matt. 26:28)
ii. The People (the church) who have received His salvation.

Thus the central theme of the New Testament is salvation.

The New Testament is a record of historical events, the ‘good news’ events of the saving life
of the Lord Jesus Christ—His birth, life, ministry, death, resurrection, ascension, and the
continuation of His work in the world—which is explained and applied by the apostles whom
He chose and sent into the world.

The New Testament is divided into five sections:

1. The Gospels (Matthew through John), birth, life, ministry, death, and resurrection of
Jesus Christ.

2. History (the book of Acts), tells us of the beginning of the church and its rapid growth
in the first century A.D.

3. The Pauline Epistles (Romans through Philemon), written by the Apostle Paul, are
letters to specific churches - giving official Christian doctrine and the practice that
should follow that doctrine.

4. The General Epistles (Hebrews through Jude), compliment the Pauline Epistles with
additional teaching and application and

5. Prophecy (the book of Revelation). Prophesies the events that will occur in the end
times.

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Based on their literary characteristics, they are often classified into three major groups:

AN OVERVIEW OF THE NEW TESTAMENT

HISTORICAL The Gospels: Manifestation: Telling the
story of the coming of the
Matthew, Mark, Luke, John Savior and His person and
work.
Acts The Acts of the Holy Propagation: Proclaiming
Spirit through the apostles the message of the Savior who
has come.
EPISTOLARY Epistles :Letters to churches Explanation: Developing
and [Link] through the full significance of the
Pauline & Non- Jude person and work of Christ and
Pauline) how this should affect the walk
of the Christian in the world.
PROPHETICAL Revelation Consummation:
Anticipating the end time
The apocalypse of the Lord events and the return of the
Jesus Christ Lord, His end time reign, and
the eternal state.

DIVINE PREPARATION FOR THE NEW TESTAMENT

In the time of the New Testament, Rome was the dominant world power and ruled over most
of the ancient world. Yet in a small town in Palestine, Bethlehem of Judea, was born one who
would change the world. Concerning this Person, the apostle Paul wrote, “But when the
fullness of the time came, God sent forth His Son, born of a woman, born under the Law (i.e.,
the Old Covenant)Gal.4:4-5.” In several special and wonderful ways, God had prepared the
world for the coming of Messiah. Several factors contributed to this preparation.

THE INTER-TESTAMENTAL PERIOD

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The Old Testament closes with the northern kingdom of Israel, having been taken captives by
the Assyrians in 722 BC and the southern kingdom of Judah by the Babylonians in 609, 597
and 586 BC, the return of some of the exiles under the Persian rule by Zerubbabel, Ezra and
Nehemiah.

The period of 400 years between the Old Testament history and the beginning of the New
Testament history, is known as the Inter-Testamental Period or the 400 silent years (because
of the gap in the biblical record and the silencing of the prophetic voice).

The events, literature, political, religious and social forces of this time shaped the world of the
NT.
The History - (Read Daniel chapters 2, 7& 8)
Babylonians; Medo - Persians; Greeks; Romans

THE FOUR KINGDOMS OF THE INTER-TESTAMENTAL PERIOD

VISION IN VISION IN VISION IDENTIFICATION CHRONOLOGY

DANIEL 2 DANIEL 7 IN - KINGDOMS OF EVENTS
DANIEL
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Head of Gold LION BABYLON 2:48 626 – 539 BC

Chest & Arms of BEAR RAM MEDO – PERSIAN 539 – 330 BC

Silver 8:20
Belly & Thighs of LEOPARD GOAT GREECE 330 – 63 BC
Bronze 8:21

Legs of Iron & TERRIFYING ROME 63 BC – AD 70

Feet of Clay &
FRIGHTENING
BEAST

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Alexander the Great conquered the Middle East from the Persians in successive
battles. He was determined to create a world united by Greek language and culture, a policy
(known as Hellenisation) followed by his successors. Greek language became the lingua
franca of his empire.
At his death (323 BC), the empire was divided into 4 parts by his generals. Two of
them are important for our purposes in that they formed dynasties that contented for the
control of Israel for over a century. These are:

1. The Ptolemy Empire (rulers were called Ptolemy’s) centered in Egypt - dominated
Palestine for 122 years (320-198BC), were considerate of Jewish religious
sensitivities. In fact, under Ptolemy Philadelphus (285-246BC), 72 Jewish scholars
began to translate the Hebrew OT into a Greek version known as the Septuagint in
Egypt.

2. The Seleucid empire (leaders known as Seleucus, some Antiochus; together were
called Seleucids) centered in Syria - aimed at the eradication of Jewish religion. He
appointed his own Hellenizing Jews as high priest. Later, after relinquishing the control
of Egypt to the Romans, he prohibited some of the key elements of the Jewish practice
(it was a capital offence to practice circumcision, observe the Sabbath, celebrate
Jewish festivals etc). He also attempted to destroy all copies of the Torah and,
erecting the statue of the Syrian high god Zeus in the Jerusalem temple, required
offerings be made Zeus. He sacrificed a pig there.
This prompted outrage from the Jews led by Mattathias, an elderly man from a priestly family,
and his 5 sons: Judas (Maccabeus that probably means hammerer), Jonathan, Simon, John
and Eleazer (the family is called Hasmoneans). Mattathias destroyed a Greek altar put up in
his village and killed Antiochus’ emissary. This triggered the maccabean revolt, a 24-year war
that resulted in the independence of Judah for a time until the Romans took over in 63BC.
Pompey ended the Seleucid Empire in 64 BC when he made Syria a Roman province. He
took over Jerusalem after a 3-month siege of the temple area, massacring priests as they
performed their duties and entered the Most Holy Place. This sacrilege began the Roman rule
in a negative way that Jews would not forgive or forget.

The Literature
During this period, the Jewish people a substantial body of literature, three of which
are significant:
1. The Septuagint
2. The Apocrypha
3. The Dead Sea scrolls

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The Septuagint
Septuagint is the Latin name for 70 (Roman numeral is LXX), a term for the translation
which is the work of the 72 scholars who under the leadership of Ptolemy Philadelphus
gathered on the Pharos island near Alexandria and in 72 days translated the OT into Greek. It
was to be used by the Greek speaking Jews of Alexandria. It became the Jewish Bible of
those outside Palestine, and later the Bible of the early church.

The Apocrypha
The term is derived from the Greek word that means, “hidden” or “secret”. In technical
sense, the term refers to a variety of books that were added to the canonical books, These
are:
1) 1&2 Esdras 2) Tobit 3) Judith 4) Ecclesiasticus or the wisdom of Jesus son of Sirach
5) Susanna 6) Bel and Dragon 7) Prayer of Manasseh 8) 1&2 Maccabees)
These books contain history, fiction and wisdom. Most of them were included in the
Septuagint. Though not regarded as sacred scripture by Jews and early Christians, they
continued to be used up to the reformation period when the Protestants chose to follow the
original Hebrew canon. However the Roman Catholic Church during the council of the Trent -
1546 and Vatican II - 1869-70 affirmed the Apocryphal books.

WHY THE APOCRYPHA WERE REPUDIATED OR REJECTED

AS NOT INSPIRED OR CANONICAL ?
i. These books do not claim canonicity of themselves
ii. There is no evidence that Jesus or the apostles ever quoted them as inspired
scripture.
iii. They contain numerous errors (even the sober historical account of 1
Maccabbees) and anachronisms.
iv. The Jewish community that produced them repudiated them.
v. They have no theological value

The materials can only provides a valuable resource in studying what was going on during the
inter-testamental period (1 &2 Maccabbees and the book of Daniel)
The Dead Sea scrolls
An Arab shepherd in 1947 stumbled upon a cave in the hills overlooking the Dead
Sea, which contained what has come to be known as “the greatest manuscript discovery of
our times”. The documents and fragments found in those caves have come to be known as

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the Dead Sea scrolls. They include OT books (the Psalms, Deuteronomy and Isaiah), a few
apocryphal books, apocalyptic works and others.

Social Developments
The Judaism present at Jesus’ time is a result of the pressures of the intertestamental
period. The key elements here include:

Diaspora
The Diaspora (dispersion) of the Jews began in the exile. It was accelerated in these
intertestamental years. They were of two types:
i. The Hebraic Jews: those who retained their Judaistic faith, language and customs.
ii. The Hellenistic Jews: those who adopted Greek language, dress, and customs while
retaining their Judaistic faith. Philo is an example, who allegorised the OT.
The Jews in Diaspora concentrated their religious life in the study of the Torah and the
life in the synagogue.
The synagogue
Israel was cut off from the Temple during the Babylonian captivity. This made them to
turn their focus from what they had lost (The Temple) to what they retained (the Torah). They
concentrated on the Law, personal piety and prayer. They established the synagogue
(assembly) as an institution where 10 Jewish men could be found. As they returned from
exile, they returned with this new form of religious expression as well as the synagogue.
The Pharisees
This group also known as “the separated ones”) arose after the Maccabean revolt as
an outgrowth of the Hasidim who objected to the Hellenisation of Jewish culture. They
carefully observed the rabbinic and mosaic laws. They strove to reinterpret the law as a party
of the synagogue to enable Jews live righteously before God in a world that had changed
drastically since the time of Moses. They enjoyed the support of the People.
The Sadducees
This group was made of the aristocrats. Though fewer than the Pharisees, they
wielded more political influence because they controlled the priesthood. They rejected all
religious writings except the Torah as well as rejected any other doctrine not found in these
books (e.g. the resurrection from the dead, spirits, angels, etc).
The Essenes
Though their precise nature is not certain, scholars agree that these were a small
separatist group that grew out of the conflicts of the maccabean period. Some of them lived in
monastic communities, such as the one at Qumran. Admission required a 2-3 year probation
and relinquishment of private property and wealth to a communal treasury. The more strict

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ones refrained from marriage or stopped cohabiting with their wives after years in marriage.
Their legalism exceeded that of the Pharisees. They stressed strict legal observance. They
considered corrupt the temple priesthood as such rejected much of the ritual and sacrificial
system. Considering themselves as the true remnant, they separated themselves from
Judaism at large and devoted themselves to personal purity (symbolised by wearing white
robes).They practiced apocalyptic faith. The destruction of the temple in AD.70 must have
dealt a big blow to their apocalyptic expectations. (FOR MORE [Link] NIV STUDY BIBLE
P.1506ff .)

DIVINE PREPARATION FOR THE NEW TESTAMENT

1. PREPARATION THROUGH THE JEWISH NATION

 The preparation for the coming of Christ is the story of the Old Testament.
 The Jews were chosen of God from all the nations to be a treasured possession as a
kingdom of priests, and a holy nation (Ex. 1:5-6). Promises of God given to the
patriarchs, Abraham, Isaac, and Jacob (Gen. 12:1-3; Rom. 9:4), they were to be the
custodians of God’s Word (the Old Testament [Rom. 3:2]), and the channel of the
Redeemer (Gen. 12:3; Gal. 3:8; Rom. 9:5).
 The Old Testament, - full of Christ and anticipated His coming as a suffering and
glorified Savior. These prophesies were not only many, but very precise giving details
of Messiah’s lineage, place of birth, conditions around the time of His birth, life, death,
and even His resurrection.
 Though Israel was disobedient and was taken into captivity as God’s judgment on her
hardness of heart, God nevertheless brought a remnant back to their homeland after
seventy years, as He had promised in preparation for the coming of the Messiah.
 Though four hundred years – Inter –Testamental period remnant was looking for the
Messiah.

2. PREPARATION THROUGH THE GREEK LANGUAGE

 It is highly significant that when Christ, the one who came to be the Savior of the world
and the one who would send His disciples out to the ends of the earth to proclaim the
gospel (Matt. 28:19-20), there was, “a world speech.”

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 The conquests and aspirations of Alexander the Great, who more than 300 years
before the birth of Christ, swept across the ancient world conquering one nation after
another. His desire was one world and one language.
 He established the Greek language as the lingua franca, the common tongue, and the
Greek culture as the pattern of thought and life. Though his empire was short lived, the
result of spreading the Greek language endured.
 It is significant that the Greek speech becomes one instead of many dialects at the
very time that the Roman rule sweeps over the world. The language persisted so that
Paul wrote the church at Rome in Greek.
 It was the language not only of letters, but of commerce and every-day life.
 The point here is that God was at work preparing the world for a common language
and one that was a matchless vehicle of communication for clarity and preciseness to
proclaim the message of the Savior.
 As a result, the books of the New Testament were written in the common language of
the day, Koine Greek and not written in Hebrew or Aramaic.

3. PREPARATION THROUGH THE ROMANS

 But God was not finished preparing the world for the coming Savior of the world. When
Christ was born in Palestine, Rome ruled the world.
 Palestine was under Roman rule. Rome was noted for
i. Insistence upon law and order.
ii. After the longest, bloodiest civil war in Rome’s history that lasted for 100
introduced a period of peace called “Pax Romana,” the peace of Rome (27 B.C.
– A.D. 180). The great time of peace and prosperity, making Rome a safe place
to live and travel.
iii. Romans built a system of roads, which, with the protection provided by her
army that often patrolled the roads, contributed greatly to the measure of ease
and safety by which travelers could make their way back and forth across the
Roman Empire in spreading the Gospel.
 It was into these conditions One was born who was and is truly the source of true
personal peace and lasting world peace, versus the temporary and false peace which
men can give—no matter how wise or good or outstanding. He also was truly God, the
God-Man, instead of a man called God.
 The presence of Roman rule and law helped to prepare the world for his life and
ministry so the gospel could be preached. (Mark 1:14-15).

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4. THE RELIGIOUS WORLD AT THE TIME OF THE NEW TESTAMENT

The general picture of what the religious world was like when the Savior came on the scene
and when the church was sent out into the world are as follows:-

 The Christian church was born into a world filled with competing religions which may
have differed widely among themselves but all of which struggle to reach a god or
gods.

i. Judaism - taught that God had disclosed Himself to the patriarchs, to Moses, and
to the prophets, there was no true concept of sin and salvation.
ii. Paganism - twisted them into practical falsehood.
iii. The consequent confusion of beliefs and of values left men wandering in a maze of
uncertainties. There were no permanent principles by which to guide conduct.
iv. Skepticism prevailed - old gods had lost their power and no new gods had
appeared.
v. Cults invaded the empire from every quarter and became the the refuge of the
desperate poor. Men had largely lost the sense of joy and of destiny that made
human life worthwhile.

 Christ indeed came in “the fullness of the time” (Gal. 4:4).

i. Politically, the Roman Empire provided universal peace, improved travel
(Roman roads), and a common language (Greek) that would facilitate the
spread of the gospel.
ii. Economically, conditions of high taxation, poverty, and unrest put most people
in a state of need.
iii. Spiritually, Judaism had lost its vitality and the Roman gods were dead or
dying.
It was in this context that Christianity flourished in its crucial beginning years.

REFERENCES

Tenney,Merrill c. New Testament Survey. Grand Rapids: Wm. B. Eerdmans Publishing Company, 1985.

Jensen,Irving L. Jensen’s Survey of the New Testament. Chicago: Moody Press, 1977.

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COMPOSITION AND ARRANGEMENT OF THE NEW TESTAMENT

Of the nine New Testament authors, only Luke was a full Gentile.
 Paul wrote 13 books,
 John wrote 5 books,
 Luke and Peter wrote 2 books each
 Matthew, Mark, James, Jude, and the author of Hebrews each wrote -1 book each.

Sometimes these books are arranged into three periods:

(1) The lifetime of Christ, 4 B.C. to A.D. 33 (Matthew, Mark, Luke, John);

(2) The expansion of the church in Acts, A.D. 33–62 (Acts, Romans, First and Second
Corinthians, Galatians, Ephesians, Philippians, Colossians, First and Second Thessalonians,
Philemon. James); and

(3) The post-Acts consolidation of the church, A.D. 62–95 (First and Second Timothy,
Titus, Hebrews, First and Second Peter, First, Second, and Third John, Jude, Revelation).

The following two charts illustrate the division and focus of this threefold classification of the
New Testament books.

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THE ORDER OF THE BOOKS OF THE NEW TESTAMENT

As seen in the previous classification, the order of the New Testament books is logical rather
than chronological. As Ryrie explains,

 First the Gospels, which record the life of Christ.

 Then Acts, which gives the history of the spread of Christianity;
 Then the letters, which show the development of the doctrines of the church along with
its problems;
 Finally the vision of the second coming of Christ in Revelation.

The dates of the writing of each book of the New Testament are shown below

Book Date (A.D.) Book Date (A.D.)

James 45-49 Philippians, Philemon 60 - 62
Galatians 49 1 Peter 63-64
1 & 2 Thessalonians 51 1 Timothy 63-66
Mark 55 - 65 Titus 63-66
Matthew 50 - 70 Hebrews 64-68
1 Corinthians 55 2 Peter 66
2 Corinthians 56 2 Timothy 67
Romans 57-58 Jude 68-80
Luke 60 -68 John(Gospel) 80-90
Acts 60 - 62 1, 2, 3 John 85-90
Colossians, Ephesians 60 - 61 Revelation 90-95

THE COLLECTION OF THE BOOKS OF THE NEW TESTAMENT

Objectives of this section

1. Upon completion of this session the student should have a better understanding of the
complexities of the canonization process with regards to the New Testament.
2. How did the Church decide which books belonged in the New Testament?
3. What role did the church councils play in the canonization process?

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FACTORS THAT LEAD TO THE COLLECTION AND

RECOGNITION OF THE NEW TESTAMENT CANON
James was undoubtedly the first, being written between 45-49 A.D., and Revelation was most
surely the last, being written about 90 A.D. But several things began to happen that prompted
the formation of the New Testament canon. Enns, Paul (Moody Handbook of Theology)
summarizes these:

i. Spurious writings as well as attacks on genuine writings were a factor. Marcion, for
example, rejected the Old Testament and New Testament writings apart from the
Pauline letters (he altered Luke’s gospel to suit his doctrine).
ii. The content of the New Testament writings testified to their authenticity and they
naturally were collected, being recognized as canonical.
iii. Apostolic writings were used in public worship; hence, it was necessary to determine
which of those writings were canonical.
iv. Ultimately, the edict by Emperor Diocletian in A.D. 303, demanding that all sacred
books be burned, resulted in the New Testament collection.

 What particular books are canonical, that is, what books are inspired and should be
recognized as a part of God’s authoritative revelation?
 Are any inspired books missing?
 Are any books included that should not be in our Bible? Is our Old Testament Bible the
same as the Lord’s and is our New Testament the same as the Bible of the church
fathers?
 Why does the Protestant Bible have 66 books and the Catholic Bible have 73 or more?

The extra books in the Roman Catholic Bible are from the Apocrypha. The apocryphal books
were not considered to be inspired and thus were not recognized by the church as part of the
Bible. At the Council of Trent (A.D. 1546) the Roman Catholic Church included them in their
Bible to provide a basis for excommunication.

Meaning of “Canon” or “Canonicity”

The word comes from the Greek kanwn (kanon) literally means

i. A straight rod or bar;

ii. A measuring rule as a ruler used by masons and carpenters
iii. A rule or standard for testing straightness.

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 Used by the church of those doctrines that was accepted as the rule of faith and
practice.
 The terms canon and canonical came to be applied to the catalogue or list of sacred
books distinguished and honored as belonging to God’s inspired Word.
 The word canon is therefore used to show the standard or describe those books
recognized as inspired Word of God.

HOW THE NEW TESTAMENT BOOKS WERE JUDGED

The books of the New Testament were considered to be inspired in relation to the
following points:

i. If the book had an apostolic authority or had an association with an apostle – Mark
and Luke. Was the book written or approved by an apostle?
ii. If they were read in all or most churches. Was it widely received by the churches?
iii. If they were accepted by the church Fathers (these were the disciples of the
apostles themselves).
iv. If the writings agreed with the teachings of Jesus and the Old Testament. Was it
doctrinally accurate?
v. If the book had a note of authority in its moral teachings, so that the reader would
know he was taught by the Holy Spirit.
vi. The testimony of the Holy Spirit to the book. The Holy Spirit led the writers to write
what they wrote and He also leads Christians to believe and understand the 27
books of the New Testament are genuine.
vii. Does it come from God? That is does it speak to the heart as the voice f God? Was
it of proper spiritual character?
viii. Its genuineness, that is, was it written by the man whom it claims as its author or
written by someone pretending to be the author?
ix. The testimony of the book itself. Does it claim to be the Word of God? Did the book
give internal evidence of inspiration, of being God breathed?
x. The book should bear evidence of high moral and spiritual values that would reflect
a work of the Holy Spirit.”

The evidence shows that the Bible is unique and that God is its author.

 The evidence declares that “all Scripture is God breathed and profitable …”
(2 Tim. 3:16) and that
 “no prophecy of Scripture is a matter of one’s own interpretation, for no
prophecy was ever made by an act of human will, but men moved by the
Holy Spirit spoke from God” (2 Pet. 1:20-21).

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It is important to note that religious councils at no time had any power to cause books to be
inspired, rather they simply recognized that which God had inspired at the exact moment the
books were written.

Debates over canonicity. In the process of deciding and collecting, it would not be unexpected
that some disputes would arise about some of the books. It took about 350 years.

Completion of canon. Since A.D. 397(Council of Carthage in Africa) the Christian church has
considered the canon of the Bible to be complete; if it is complete, then it must be closed.
Therefore, we cannot expect any more books to be discovered or written that would open the
canon again and add to its sixty-six books.

The more recent books of the cults which are placed alongside the Bible are not inspired and
have no claim to be part of the canon of Scripture. Certainly so-called prophetic utterances or
visions that some claim to be from God today cannot be inspired and considered as part of
God’s revelation or as having any kind of authority like that of the canonical books.

Not all of the twenty-seven books that were eventually recognized as canonical were
accepted by all the churches in the early centuries. The books most disputed and debated
(antilogoumena) were Hebrews James, 2 Peter, 2 and 3 John, Jude, and Revelation, but
ultimately these were included, and the canon was certified at the Council of Carthage in A.D.
397.

REFERENCES
 T Charles Caldwell Ryrie, Ryrie Study Bible, Expanded Edition, Moody, p. 1498.
 J. Greshem Machen, The New Testament, An Introduction to Its Litereature and History, edited by W.
John Cook, The Banner of Truth Trust, Edinburgh, 1976, p. 16.
 T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research,
Broadman Press, Nashville, 1934, p. 54.
 Merrill C. Tenney, New Testament Times, Eerdmans, Grand Rapids, 1965, p. 107-108.

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THE HISTORICAL BOOKS OF THE NEW TESTAMENT

(MATTHEW-ACTS)

INTRODUCTION

As earlier mentioned, the New Testament falls into three categories based on their literary
makeup—the historical, the epistolary, and the prophetical.

The four Gospels make up about 46% and the book of Acts raises this to 60 %. This means
60 % of the New Testament is directly historical tracing the roots and historical development
of Christianity. Christianity is based on historical facts.

Christianity is the message of the gospel or good news. “The gospel is news that something
has happened and is narrated in Matthew, Mark, Luke and John. It is the life, death and
resurrection of Jesus Christ.”

Acts gives the historical account of the extension of the gospel message from Jerusalem, into
Judea and Samaria, and to the farthest parts of the earth, into the Gentile world. It begins:

The four complementary accounts provide a composite picture of the Person and work of the
Jesus Christ, each working together to give depth and clarity to our understanding of the most
unique figure in human history. Each gospel has a distinctive dimension to add.

The four Gospels were generally written:

1) To awaken and strengthen faith in Christ
2) To answer objections and misconceptions about Christ.
3) They were also designed to guide believers into a fuller understanding of His person
and power.
4) As Christianity spread beyond Palestine, the oral testimony of the apostles was no
longer adequate. Their message was multiplied and preserved through the medium of
the written word.

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THE SYNOPTIC GOSPELS

Though each Gospel has its distinct emphasis and purpose, the first three are Matthew,
Mark, and Luke is known as the Synoptic Gospels. The Greek word Synoptikos means
“seeing together” that is, they have the same point of view:
With regard to the life of Christ, agreeing in subject matter and order and it is an
appropriate description of these gospels.
Further, they also present the life of Christ in a way that complements the picture given in
the Gospel of John.

The following show a number of areas that are common to each of the first three Gospels:

 The announcement of the Messiah by John the Baptist (Matt. 3, Mark 1, and Luke 3).
 The baptism of Jesus (Matt. 3, Mark 1, and Luke 3).
 The temptation of Jesus (Matt. 4, Mark 1, and Luke 4).
 The teaching and miracles of Jesus (The major portion of each Gospel).
 The transfiguration of Jesus (Matt. 17, Mark 9, and Luke 9).
 The trial, death, and burial of Jesus (Matt. 26-27, Mark 14-15, Luke 22-23).
 The resurrection of Jesus (Matt. 28, Mark 16, Luke 24).

The agreements and differences among the synoptics have led to the “synoptic
problem” of determining their literary relationship.
The agreements include selection of materials, broad chronological outline, and literary
structure.
The differences include unique material, differences in some parallelaccounts, and
different historical contexts for some episodes. There are many proposed solutions to this
problem, but the most satisfactory approach involves four elements:
i. Direct knowledge,
ii.
iii. The superintending ministry of the Holy Spirit (cf. John 14:26).

THE PURPOSE AND DISTINCTIVE FOCUS OF THE FOUR GOSPELS

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In Matthew 16:13-16 Jesus posed a question to His disciples: Who do people the Son of Man
is? Under the inspiration of the Spirit, the four Gospel writers set about to reveal just who
Jesus really was as to His person and work. Note the interesting similarity between the vision
in Ezekiel 1:10 and Revelation 4:7 - The four “living creatures had the face of a man, a
lion, an ox and of an eagle.”

The Gospels give us God’s portrait of the person and work of Christ with four distinct
pictures.

1. In Matthew we see the Messiah-King (the lion- supreme strength, kingship).

The Prophesied Messiah- King of the Jews
2. In Mark we see Jehovah’s Servant (the ox- lowly service).
The Obedient Servant and Redeemer.
3. In Luke we see the Son of Man (the man- highest intelligence):
The Perfect Son of Man.
4. In John we see the Son of God (the eagle- heavenliness, mystery, Divinity.).
The Divine or Perfect Son of God.

It needs all four aspects to give the full truth.

 As Sovereign He comes to reign and rule.

 As Servant He comes to serve and suffer.
 As Son of man He comes to share and sympathize.
 As Son of God He comes to reveal and redeem.

Wonderful fourfold blending—sovereignty and humility; humanity and deity!

THE FOURFOLD GOSPEL ACCOUNT

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MATTHEW MARK LUKE JOHN

O.T Prophecies Jer. 23:5-6 Zech. 3:8 Zech. 6:12 Isa. 4:2
King Servant Perfect Man Mighty God
Angelic st nd rd th
1 Creature 2 Creature 3 Creature 4 Creature Eaglelike
Reminder- Rev. Lionlike Oxlike Manlike
4:7; Ezek. 1:10
Date of Writing AD 50 – 70 Palestine AD 55 –65 AD 60 – 65 AD 80 – 90 Ephesus
Rome Rome/Greece
Culture of JEWS ROMANS GREEKS THE WORLD Universal
Original Readers Religious Pragmatic Idealistic
Style of Writer TEACHER PREACHER HISTORIAN THEOLOGIAN

Emphasis by His Sermons - LAW His Miracles - His Parables - His Doctrines –
Writer POWER GRACE GLORY
Genealogical Matt. 1:1-17 None Luke 3:23 - 38 None
Record
Place of Main CAPERNAUM IN GALILEE JERUSALEM IN
Action JUDEA
Twofold Division Synoptic Gospels- Humanity of Christ Stresses
the Deity of Christ
Themes 21:5 – Messiah & King 10:45 – Servant & 19:10 – Perfect Son 20:30- 31 – Perfect
Redeemer of Man Son of God

THE GOSPEL OF MATTHEW

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Introduction:
Date A.D. 58–68 Palestine or Syrian Antioch
Name: Mathew-means “the gift of Yahweh”
Profession: Roman government employee as a tax collector- Matt.10:3-wealthy
Call to Discipleship: Mark 3:13-19; Luke 612-16
Jesus begins his ministry Bethlehem and Nazareth-1-4:11; Galilee 4:12-16:12; and Judea-16:13-28:20

The Old Testament prophets predicted and longed for the coming of the Anointed One who
would enter history to bring redemption and deliverance.

The first verse of Matthew announces that long-awaited event: “The book of the genealogy of
Jesus Christ, the Son of David, the Son of Abraham.”

Matthew addresses his Gospel primarily to the Jews(religious - Matthew is the gospel
written by a Jew to Jews about a Jew) to convince them that Jesus of Nazareth is their
Messiah, the King of the Jews . With the genealogy of Jesus, Matthew also uses ten
fulfillment quotations by which he seeks to show that this Jesus, though rejected and
crucified, is the long-awaited Messiah of the Old Testament. Matthew provides the essential
bridge between the Old and New Testaments. Through a carefully selected series of Old
Testament quotations, Matthew documents Jesus Christ’s claim to be Messiah. (Matt. 1:23;
2:15; 2:18; 2:23; 4:15; 8:15; 12:18-21; 13:35; 21:5; 27:9-10). But though rejected by the nation
as a whole and crucified, the King left an empty tomb.

His genealogy, baptism, messages, and miracles all point to the same conclusion: Christ is
King. Even in His death, seeming defeat is turned to victory by the Resurrection, and the
message again echoes forth: the King of the Jews lives.

Jesus possesses the credentials of Messiah, ministers in the predicted pattern of Messiah,
preaches messages only Messiah could preach, and finally dies the death only Messiah could
die.

PURPOSE: Although Matthew has no purpose statement,

i. It was clearly written to proclaim the words and works of Jesus Christ so that the
reader could make an intelligent decision about Him.
ii. Matthew was no doubt used by Jewish believers as an evangelistic tool to reach other
Jews.
iii. It is evident that Matthew also had an instructional purpose in writing his gospel. It
systematically presents the claims, credentials, authority, ethical teachings, and
theological teachings of Jesus. The Sermon on the Mount (5:3–7:27), Instruction of the

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Disciples (10:542), Parables of the Kingdom (13:3–52), Terms of Discipleship (18:3–

35), and the Olivet Discourse (24:4–25:46).

iv. To prove to his Jewish readers that Jesus is their Messiah. He does this primarily by
showing how Jesus in his life and ministry fulfilled the Old Testament Scriptures.

KEY VERSES & CHAPTERS IN MATTHEW:

 1:20-23. 16:15-19. 28:18-20

 Chapter 1: It introduces the genealogy and birth of Jesus as son of David, son of
Abraham, and as one born by the miraculous work of the Spirit, with Joseph being the
legal father by adoption, but not the physical father.
 Chapter 12: We see the turning point when the religious leaders formally reject Jesus
as their Messiah by attributing His miraculous power to Satan. At this point Jesus
began to speak in parables to hide truth from the unresponsive. From this point on
more time is given to His disciples.

THEME: Matthew is addressed primarily to a Jewish audience to show them that this Jesus
is the long-awaited Messiah. This is seen in Jesus’ genealogy (1:1-17); the visit of the Magi
(2:1-12); His entry into Jerusalem (21:5); the judgment of the nations (25:31-46); the often
mentioning of the “kingdom of heaven” as is common with the other Gospels, and in the Old
Testament fulfillment quotations mentioned previously.

Key Words or Concept : Jesus, the Messiah, the King of the Jews.

THE GOSPEL OF MARK

Introduction:

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 A.D. 55–65 originated in Rome.

 Mark was evidently directed to a Roman or Gentile readership. As a result, the
genealogy of Jesus is omitted along with the Sermon on the Mount and the
condemnations by the religious leaders receive less attention.
 Time Line of Mark A.D 29-33
 Born 15 yrs after Christ
 Mark was not one of the original disciples of Christ, he was the son of Mary, a woman
of wealth and position in Jerusalem (Acts 12:12), a companion of Peter (1 Pet. 5:13),
and the cousin of Barnabas (Col. 4:10). These associations, especially his association
with Peter who was evidently Mark’s source of information, gave apostolic authority to
Mark’s Gospel.

Mark seems to be addressed to the Romans (pragmatic), a people of action but of few
words, and presents Jesus as the Servant of the Lord and Redeemer. The Servant, who
“‘would not come to be served,’” makes the supreme sacrifice of servanthood by giving “‘His
life a ransom for many’ ” (10:45). And that pattern of selfless service becomes the model for
those who follow in the Servant’s steps.

Mark is the shortest and simplest of the four Gospels gives fast-moving account of the life of
Christ. Mark portrays Jesus as a Servant on the move, instantly responsive to the will of the
Father. The book focuses on the activity of Christ as a faithful Servant effectively going about
His work.

By preaching, teaching, and healing, He ministers to the needs of others even to the point
of death. After the Resurrection, He commissions His followers to continue His work in His
power—servants following in the steps of the perfect Servant.

PURPOSE:
i. This gospel centers on the person and mission of the Son of God. Like the other
gospels, Mark is not a biography but a topical narrative.
ii. Mark puts Christ’s teachings and works in order to show how they authenticate each
other. Miracles are predominant in this book (there are eighteen), and they are used to
demonstrate not only the power of Christ but also His compassion.
iii. Mark shows his gentile readers how the Son of God was rejected by His own people,
achieving ultimate victory through apparent defeat.
iv. Mark was an evangelistic tool to reach the Romans who knew little about Old
Testament theology.
v. This book may also have been used to instruct and encourage Roman believers

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THEME: The message of Mark’s gospel is captured in that single verse: (10:45). Chapter by
chapter, the book unfolds the dual focus of Christ’s life: the Servant’s service1:1-10:52) and
the Servant’s sacrifice (11:1-16:20).

Jesus is portrayed in this book as a Servant and as the Redeemer of men (cf. Phil. 2:5–11).
Mark shows how the two themes of this verse, service and sacrifice are developed throughout
the entire Gospel.

Key Verses: 8:34-37; 10:43-45.

THE GOSPEL OF LUKE.

Introduction:
Timeline of Luke- 4 B.C- A.D 33
 A.D. 60–68
 Born of Greek Parents- only Greek writer of N.T
 Original Greek readership.
 Converted under the ministry of Paul; He was a close associate and traveling
companion of Paul.
Profession& ministry: Physician (Col.4:14); Historian; Writer; Evangelist

Luke, a gentile physician, builds his gospel narrative around a historical, chronological
presentation of Jesus’ life.

Luke was not an eyewitness of the events in his gospel, but he relied on the testimony of
eyewitnesses and written sources (1:1–4). He carefully investigated and arranged his material
and presented it to Theophilus (“Friend of God”).

Luke’s is most comprehensive of the four Gospels, presenting Jesus Christ as the Perfect
Man who came to seek and save sinful men.

Luke, the doctor, historian, writer and Evangelist presents Jesus as the perfect Son of Man
who came “to seek and to save that which was lost” (Luke 19:10). Luke strongly stresses the

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true humanity of Christ while also declaring His deity. Some believe that Luke particularly had
the Greeks (idealistic) in mind because of their keen interest in human philosophy.

Luke emphasizes Jesus’ ancestry, birth, and early life before moving carefully and
chronologically through His earthly ministry.

Growing belief and growing opposition develop side by side. Those who believe are
challenged to count the cost of discipleship. Those who oppose will not be satisfied until the
Son of Man hangs lifeless on a cross. But the Resurrection insures that His purpose will be
fulfilled: “to seek and to save that which was lost” (19:10).

The unique emphasis of Dr. Luke is Jesus’ love for and offer of salvation to all people, not just
to the Jews, His special interest in individuals, the poor and the outcasts, are highlighted.
Luke also has strong emphasis on praise, prayer, and the Holy Spirit.

PURPOSE:
i. Luke clearly states his purpose in the prologue of his gospel1:3–4. Luke wanted to
create an accurate, chronological, and comprehensive account of the unique life of
Jesus the Christ to strengthen the faith of gentile believers and stimulate saving faith
among non-believers.
ii. To show that Christianity was not a politically subversive sect by recording Pilate’s
acknowledgment of Christ’s innocence three times (23:4, 14, 22).
iii. The Greeks were looking for a perfectly divine human being—one with the best
characteristics of both men and women but none of their shortcomings. Such is Luke’s
presentation of Christ as Son of Man—strong, yet compassionate. His humanity is
prominent. His prayer life, for example, is referred to more than in any of the other
Gospels. His sympathy and compassion are mentioned frequently. Perhaps this is why
women and children occupy such a prominent place.
iv. The Gospel of Luke is also known as the missionary Gospel. Here the gospel goes out
to the Gentiles, and the Lord Jesus is presented as the Savior of the world.
v. Finally, this Gospel is a discipleship manual. Traces the pathway of discipleship in the
life of our Lord, and hear it expounded in His training of His followers. In the life of the
Perfect Man, we shall find the elements that make up the ideal life for all men.

THEME: The theme of this gospel is the perfect Son of Man who came “to seek and to save
that which was lost” (19:10). The humanity and compassion of Jesus are repeatedly stressed

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in Luke’s gospel. Luke gives the most complete account of Christ’s ancestry, birth, and
development. He is the ideal Son of Man who identified with the sorrow and plight of sinful
men in order to carry our sorrows and offer us the priceless gift of salvation. Jesus alone
fulfills the Greek ideal of human perfection.

In Luke we see Him as the Son of Man, meeting man’s needs, a perfect man among men,
chosen from men, tested among men, and supremely qualified to be the Savior and High
Priest.

His perfect human nature as the Son of Man, yet also Son of God, is brought out by the
following:

i. His physical birth with his genealogy traced all the way back to Adam (3:38) (Matthew
goes back only to Abraham).
ii. His mental development is stressed in 2:40-52.
iii. His moral and spiritual perfection is also stressed as evidenced at His baptism by the
voice of the Father from heaven and by the anointing of the Holy Spirit.

So in Jesus we have one who is perfect manhood—physically, mentally, and spiritually.

Key Verses & Key Chapters: 1:1-4; 19:10

Chapter 15. In view of the theme stressed in 19:10, the emphasis on ‘seeking’ in the three
parables of chapter 15 (the lost sheep, the lost coin, and the lost son) makes this a key
chapter in Luke’s Gospel.

THE GOSPEL OF JOHN

Introduction:

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The probable range for this work is A.D. 85-90. Written in Ephesus.

 Jesus nicknamed John and his brother, James, “Sons of Thunder” (Mark 3:17). Their
father was Zebedee, and their mother, Salome, served Jesus in Galilee and was
present at His crucifixion (see Mark 15:40–41). John was evidently among the
Galileans who followed John the Baptist until they were called to follow Jesus at the
outset of His public ministry (1:19–51).

 At Ephesus (perhaps just before the destruction of Jerusalem). Eventually exiled by

the Romans for a time to the island of Patmos (Rev. 1:9)

 John immediately (1:1-2) focuses the reader on the deity of Christ by presenting
Jesus as the eternal Son of God who gives eternal and abundant life to all who
would receive Him by believing in Him (John 1:12; 3:16-18, 36; 10:10). Though written
to all mankind, John’s Gospel is especially written to the church Universal. In addition,
seven miraculous signs of Jesus are set forth to demonstrate that Jesus is the Savior
and to encourage people everywhere to believe in Him that they might have life (John
20:30-31).

PURPOSE: John had three purposes in mind when he wrote his gospel:
1) To prove that Jesus Christ is the Son of God, and to invite people to believe in Him and
be saved (20:30–31). His evidence for the deity of Jesus Christ is threefold: (a) the
miracles He performed; (b) the words He spoke; and (c) the testimony of witnesses who
knew Him.1

2) The fourth Gospel has the clearest purpose statement in the Bible: (20:31). John selected
the signs he used with the apologetic purpose of creating intellectual (“that you may
believe”) and spiritual (“that believing you may have life”) conviction about the Son of
God. The key verb in John is “believe,” and requires both knowledge (8:32; 10:38) and
volition (1:12; 3:19; 7:17), to set forth Christ in His deity in order to spark believing faith in
his readers.

3) This gospel is not only evangelistic, but it is also designed to build believers in their faith
and understanding of spiritual principles.

1Warren W. Wiersbe, With the word Bible commentary [computer file], electronic ed., Logos
Library System, (Nashville: Thomas Nelson) 1997, c1991 by Warren W. Wiersbe.

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Unlike Matthew, Mark, and Luke that are called the synoptic gospels because, despite their
individual emphases, they describe many of the same events in the life of Jesus of Nazareth.
John’s gospel is topical, not primarily chronological, and it revolves around seven miracles
and seven “I am” statements of Christ.

Seven miraculous signs prove that “Jesus is the Christ, the Son of God, and that believing
you may have life in His name” (20:31).

Just as a coin has two sides, both valid, so Jesus Christ has two natures, both valid. Luke
presents Christ in His humanity as the Son of Man; John portrays Him in His deity as the Son
of God.
I: The deity of Christ can be seen in His seven “I am” statements:
1. “I am the bread of life” (6:35, 48);
2. “I am the light of the world” (8:12; 9:5);
3. “I am the door” (10:7, 9); “
4. I am the good shepherd” (10:11, 14);
5. “I am the resurrection and the life” (11:25);
6. “I am the way, the truth, and the life” (14:6);
7. “I am the true vine” (15:1–5).

II: On certain occasions, Jesus equates Himself with the Old Testament “I AM,” or Yahweh
(see 4:25–26; 8:24, 28, 58; 13:19; 18:5–6, 8). Some of the most crucial affirmations of His
deity are found here (1:1; 8:58; 10:30; 14:9; 20:28).

III: The Word was God (1:1), but the Word also became flesh - the incarnation (1:14). The
humanity of Jesus can be seen in His weariness (4:6), thirst (4:7), dependence (5:19), grief
(11:35), troubled soul (12:27), and His anguish and death (19).2

IV: John carefully selects seven miracles out of the many that Christ accomplished (cf. John
21:25) in order to build a concise case for His deity. They are called signs because they
symbolize the life-changing results of belief in Jesus:

i. 2:1–11: Turning the water into wine at the wedding in Cana of Galilee: - the ritual of
law is replaced by the reality of grace
ii. 4:46–54: Healing the nobleman’s son:- the gospel brings spiritual restoration
iii. 5:1–16: Healing the crippled man (paralytic) at the pool of Bethesda):- weakness is
replaced by strength

2Bruce Wilkinson and Kenneth Boa, Talk thru the Bible [computer file], electronic ed., Logos
Library System, (Nashville: Thomas Nelson) 1997, c1983.

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iv. 6:1–14: Feeding the Feeding the five thousand (multitude)):- Christ satisfies spiritual
hunger.
v. 6:16–21: Jesus walking on water:- the Lord transforms fear to faith
vi. 9:1–7: Healing the man blind from birth (the man born blind):- Jesus overcomes
darkness and brings in light.
vii. 11:1–44: Raising Lazarus from the dead):- the gospel brings people from death to life.

John records events leading up to the Resurrection, the final climactic proof that Jesus is who
He claims to be—the Son of God.

THEME: The predominant theme of this gospel is the dual response of faith and unbelief
in the person of Jesus Christ. Those who place their faith in the Son of God have eternal life,
but those who reject Him are under the condemnation of God (3:36; 5:24–29; 10:27–29)—this
is the basic issue.
John builds his Gospel around seven public miracles, or “signs.” Each is designed to show
that Jesus is God:

Some of the key words in this thematic presentation of portions of Jesus’ life are truth,
light, darkness, word, knowledge, belief, abide, love, world, witness, and judgment. John was
no doubt familiar with the synoptic Gospels and created this fourth Gospel as a spiritual
supplement to the others. While the other gospels focus on the Galilean ministry, John
practically avoids it and concentrates on the Judean ministry. 3
Key Verses & Key Chapters:

 1:11-13.
 1:14.
 3:16.
 20:30-31.

THE BOOK OF ACTS

Introduction:

3Bruce Wilkinson and Kenneth Boa, Talk thru the Bible [computer file], electronic ed., Logos
Library System, (Nashville: Thomas Nelson) 1997, c1983.

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 Written in A.D. 60-62

 Luke no doubt followed the same careful investigative procedures that he used in
writing his gospel (Luke 1:1–4).
 As a close traveling companion of Paul, Luke had access to the principal eyewitness
for chapters 13–28.
 Luke interviewed key witnesses in Jerusalem as Peter and John for the information in
chapters 1–12.
 Luke also may have used written documents as well (15:23–29; 23:26–30).

Luke begins the Book of Acts where he left off in his gospel.

Acts records the initial fulfillment of the Great Commission of Matthew 28:19–20 as it
traces the beginning and growth of the New Testament church (This growth pattern can be
seen in 1:15; 2:41, 47; 4:4; 5:14; 6:7; 9:31; 12:24; 13:49; 16:5; 19:20).

Christ’s last words before His ascension were so perfectly realized in the Book of Acts that
they effectively and concisely outline its contents: (1:8).
Thus, the three movements in Acts follow its key verse (1:8):

(1) Witness in Jerusalem- 2Yrs AD 33-35 (1:1–8:4);

(2) Witness in Judea and Samaria 13Yrs-AD 35-48 (8:5–12:25); and
(3) Witness to the uttermost part of the world 14Yrs-AD 48-62(13–28).

Each section of the book (1–7; 8–12; 13–28) focuses on a particular audience in the
expansion of the gospel message. This book really records the acts of Peter (1–12) and of
Paul (13–28).

Acts is a pivotal book of transitions:

i. From the Gospels to the Epistles (history),
ii. From Judaism to Christianity (religion),
iii. From law to grace (divine dealing),
iv. From Jews alone to Jews and Gentiles (people of God), and
v. From kingdom to church (program of God).

The profound changes that took place on the cross required about a generation to be
effected in time (Acts covers c. thirty years). Acts is a history of extraordinary events.

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PURPOSE:

1. To explain with the Gospel of Luke the orderly and sovereignly directed progress of
the kingdom message from Jews to Gentiles, and from Jerusalem to Rome.
2. Unlike the Gospels, this is the only book that carries on the story from the Ascension
to the period of the New Testament epistles. Thus, Acts is the historical link between
the Gospels and the Epistles.

3. Because of Luke’s strong emphasis on the ministry of the Holy Spirit, this book should
really be regarded as the Acts of the Spirit of Christ working in and through the
apostles.

4. As a missionary himself, Luke’s interest in the progressive spread of the gospel is

obviously reflected in this apostolic history.

5. From a theological standpoint, Acts was written to trace the development of the body
of Christ over the one-generation transition from a primarily Jewish to a predominantly
gentile membership.

THEME: Acts traces important events in the early history of Christianity from the ascension
of Christ to the outpouring of the Holy Spirit to the rapid progress of the gospel. Acts 1:8
expresses the theme of Acts—the indwelling Holy Spirit empowering God’s people to be the
Savior’s witnesses both in Jerusalem (home base), and in all Judea and Samaria (the
immediate and surrounding areas), and even to the remotest part of the earth (the world).

Key Verses: 1:8 2:42-47 - Witness or Witnesses and the Holy Spirit

Key Chapters:

 chapter 2 is naturally the key chapter. This chapter records the fulfillment of 1:8 on the
Day of Pentecost when the Holy Spirit came and began His ministry of baptizing
believers into Christ’s body, the church (cf. 1:5; 11:15-16 with 1 Cor. 12:13), began
indwelling all believers and empowering them to be witnesses of the Savior.

THE EPISTOLARY

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PAULINE AND GENERAL EPISTLES

The twenty-one Epistles are generally divided into the Pauline Epistles and the Non-Pauline
(General) Epistles. Paul’s epistles fall into two categories:

i. Nine epistles written to churches (Romans to 2 Thessalonians) and

ii. Four pastoral and personal epistles (1 and 2 Timothy, Titus and Philemon).

This is then followed by eight Hebrew Christian epistles (Hebrews to Jude) - gives the
interpretation of the person and work of Christ, and apply the truth of the gospel to believers.

THE PAULINE EPISTLES

Paul's 13 epistles found in our present N.T. were written to members of the Church who
already had some knowledge of the gospel. They are not evangelistic but regulatory in nature.
The arrangement is in descending order from the longest (Romans) to the shortest
(Philemon). The dating and chronological grouping of the epistles as presented below:
1. Gal.A D 48-49, 1 and 2 Thes. A.D. 50, 51
2. 1 and 2 Cor., Rom. A.D. 55, 57
3. Philip., Col., Eph., Philem., A.D. 60, 62
4. Titus, 1 and 2 Tim. A.D. 64, 65

An advantage in studying the epistles in chronological order is that the reader sees the
differences in the types of problems the Church encountered as the years passed and
circumstances changed.
i. Early membership was mostly Jewish, and problems included questions about the law
of Moses. Early persecution was from the Jews and the Judaizers.
ii. Later, when the gentile membership had increased, problems involved items of Greek
philosophy. Later persecution came from the Roman government.

These things are visible in the epistles not by sharp distinction, but by the gradual shift of
emphasis.

THE EARLY LIFE AND CAREER OF THE APOSTLE PAUL

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 Paul was known for many years as Saul of Tarsus. He was born of Jewish parentage
in the city of Tarsus of Cilicia.
 He was not only a Jew, but he was a Pharisee and a son of a Pharisee (Acts 23:6),
was a Hebrew of Hebrews (spoke Hebrew or Aramaic), and was of the tribe of
Benjamin (Phil. 3:4-5).
 He had evidently been taught the trade of tent-making as a youth (Acts 18:3).
 At a young age, he went to Jerusalem, and studied under the well know Gamaliel a
noted teacher in the School of Shammai (Acts 22:3).
 In his studies, he had advanced in the religion of the Jews beyond many of his fellows
as one extremely zealous for his ancestral traditions (Gal. 1:14).
 His zeal as a religious Jew was carried over into the way he zealously sought to
persecute the church. As a young Pharisee, he was present when Stephen was
stoned and murdered (Acts 7:58-83).
 In his campaign against Christians, both men and women, he traveled with letters of
arrest from the high priest and went to other cities to waste the church of Jesus Christ
(Acts 26:10-11; Gal. 1:13). It was on one of these missions that Saul was converted
while on the road to Damascus. (Acts 9)
 Paul was also a Greek by culture having evidently received a Greek education (cf.
Acts 17:28; Titus 1:12). He shows acquaintance with Greek culture and their thinking.
As such, he was familiar with many of the sayings of classical and contemporary
writers.
 Paul was a Roman citizen, being Roman born (Acts 22:28). Because of this, he could
appeal to Caesar as a citizen of Rome while imprisoned in Philippi (Acts 16:37-39).

Conversion Of Paul

 Having energetically and consistently persecuted the church of Jesus Christ, while on
the road to Damascus, Paul had an encounter with the glorified resurrected Christ,
which had revolutionary effects on his life.
 Paul was uniquely qualified to be the one chosen to carry the message of the gospel
to the Gentiles. Paul could easily say, “I am become all things to all men, that I may by
all means save some” (1 Cor. 9:22).

He had denied 1) the Christian claim that Jesus was the Messiah, the Son of God. 2) The
resurrection “Behold, I see the heavens opened, and the Son of man standing on the right
hand of God” (Acts 7:56). “Liar!” they cried and stoned him. Saul stood by “consenting unto
his death.”

The impact must have necessitated great psychological and intellectual readjustments.
This may well account for the period spent in Arabia and Damascus before his first visit to

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Jerusalem (Gal. 1:16-19). Then he went back to his home territory and for a period of eight to
ten years little is known of his activities.

Barnabas and Paul brought a contribution from Antioch to Jerusalem for the famine relief of
the brethren in Judea (Acts 11:25–30).
After their return to Antioch, Barnabas, Paul, and Mark embarked on
i. The First Missionary Journey (Acts 13–14). Mark left early, but Barnabas and Paul
ministered in Cyprus, Pamphylia, and Galatia.

ii. After the journey, they went to Jerusalem to settle the issue of the Gentiles and the
Mosaic Law (Acts 15).

iii. Paul took Silas on his Second Missionary Journey (Acts 15:36–18:22) which
concentrated on Macedonia and Greece.

iv. Paul’s Third Missionary Journey, again originating in Antioch, focused on Asia with
Ephesus as his headquarters (Acts 18:23–21:16).

v. Paul was soon accused of violating the temple and a riot broke out. Paul defended
himself before Felix, Festus, and Agrippa before his arduous journey to Rome
(Acts 24–28:16).

vi. Paul was imprisoned for two years(AD 60 – 62) where he wrote the prison epistles.

vii. He apparently had an opportunity to visit Spain, Crete, Asia, Macedonia, and
Greece before his second Roman imprisonment and execution under Nero in A.D.
67–68.

Paul’s Christian life was characterized by unflagging dedication to the cause of Christ in
the face of suffering. He had a clear sense of divine calling, a strong love for his converts, an
unshakable conviction and authority, and a constant spirit of dependence upon Christ in all
that he did.

PAUL’S LETTER TO THE GALATIANS

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INTRODUCTION:
 In 189 B.C. Galatia came under Roman domination, and in 25 B.C. Augustus declared it
a Roman province.
 Background of the book (Acts 13–14).
 North Galatian Theory - Ephesus or Macedonia A.D. 53-56
 South Galatian Theory - Syrian Antioch A.D. 49 the cities of Pisidian Antioch, Iconium,
Lystra, and Derbe).

The epistle was written by Paul (Probably while traveling through Macedonia) at the news of a
wholesale defection from the truth of the gospel in favor of a return to the bondage of the
Jewish law.
Certain Jewish legalists were influencing the believers in Galatia to trade their freedom in
Christ for bondage to the Law.
The Judaizers sought to place gentile converts under the requirements of the Mosaic Law
(1:7; 4:17, 21; 5:2-12; 6:12-13).

Paul writes to refute their false gospel of works, and to demonstrate the superiority of
justification by faith and the liberty it produces. He argues that the law declares men guilty
and imprisons them; faith sets men free to enjoy liberty in Christ. But liberty is not license.
Freedom in Christ means freedom to produce the fruits of righteousness through a Spirit-led
lifestyle.

The Epistle to the Galatians has been called “the charter of Christian liberty.”

PURPOSE: The three major sections reveal three purposes for which Galatians was written:
i. Chapters 1-2 - to defend Paul’s apostolic authority, because this establishes his
gospel message.

ii. Chapters 3-4 - to give a theological defense of the principle of justification by faith to
refute the false teaching of justification by law. Paul used the Law itself to build his
case.

iii. Chapters 5-6 - to show that liberty from the Law does not mean lawlessness, as Paul’s
opponents evidently claimed. This epistle shows that the believer is no longer under
the Law but is saved by faith alone. The power of the Holy Spirit enables the Christian
to enjoy freedom within the law of love.

This carefully written polemic approaches the problem from three directions:

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The Gospel of Grace Defended (1-2): Paul affirms his divinely given apostleship and
presents the gospel (1:1-5) because it has been distorted by false teachers among the
Galatians (1:6-10). Paul launches into his biographical argument for the true gospel of
justification by faith In showing that he received his message not from men but directly from
God (1:11-24). When he submits his teaching of Christian liberty to the apostles in Jerusalem,
they all acknowledge the validity and authority of his message (2:1-10). Paul also must
correct Peter on the matter of freedom from the Law (2:11-21).
The Gospel of Grace Explained (3-4): Paul uses eight lines of reasoning to develop his
theological defense of justification by faith:
i. The Galatians began by faith, and their growth in Christ must continue to be by faith
(3:1-5).
ii. Abraham was justified by faith, and the same principle applies today (3:6-9).
iii. Christ has redeemed all who trust in Him from the curse of the Law (3:10-14).
iv. The promise made to Abraham was not nullified by the Law (3:15-18).
v. The Law was given to drive men to faith, not to save them (3:19-22).
vi. Believers in Christ are adopted sons of God and are no longer bound by the Law
(3:23-4:7).
vii. The Galatians must recognize their inconsistency and regain their original freedom in
Christ (4:8-20).
viii. Abraham’s two sons allegorically reveal the superiority of the Abrahamic promise to
the Mosaic Law (4:21-31).

The Gospel of Grace Applied (5-6): The Judaizers sought to place the Galatians under
bondage to their perverted gospel of justification by law, but Paul warns them that the law
and grace are two contrary principles (5:1-12). So far, Paul has been contrasting the
liberty of faith with the legalism of law, but at this point he warns the Galatians of the
opposite extreme of license or antinomianism (5:13-6:10). The Christian is not only set
free from bondage of law, but he is also free of the bondage of sin because of the power
of the indwelling Spirit. Liberty is not an excuse to indulge in the deeds of the flesh; rather,
it provides the privilege of bearing the fruit of the Spirit by walking in dependence upon
Him. This letter closes with a contrast between the Judaizers-who are motivated by pride
and a desire to avoid persecution-and Paul, who has suffered for the true gospel, but
boasts only in Christ (6:11-18).

THEME: The theme of this urgent and corrective book is Justification by faith apart from
works of the Law

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PAUL’S FIRST LETTER TO THE THESSALONIANS

INTRODUCTION:
In Paul’s time, Thessalonica was the prominent seaport and the capital of the Roman
province of Macedonia.
The Romans conquered Macedonia in 168 B.C. and organized it into a single province with
Thessalonica as the capital city. Its strategic location assured it of commercial success, and it
boasted a population of perhaps 200,000 in the first century.

Thessalonica had a sizable Jewish population, and the ethical monotheism of Judaism
attracted many Gentiles who had become disenchanted with Greek paganism.

These God-fearers quickly responded to Paul’s reasoning in the synagogue when he

ministered there on his second missionary journey (Acts 17:10).

Acts 17:1–15 records the founding of the church in Thessalonica. Paul ministered there a
short time, possibly only a month. The Jews became jealous of Paul’s success and organized
a mob to oppose the Christian missionaries.

Paul wrote the first letter from Corinth (Acts 18:5) in response to Timothy’s report in A.D. 51-52
(3:6). He wanted to encourage the saints in their Christian walk and assure them of his love
and concern.

PURPOSE: The contents reveal five basic purposes:

i. To express his thanksgiving for their faith, love and endurance in the face of
persecution.
ii. Paul defended himself against slanderous attacks that evidently originated from the
Jewish opposition who claimed that he was a religious mercenary.
iii. To encourage the Thessalonians believers to resist the temptations of moral impurity
and slothful behavior.
iv. To dispel the Thessalonians ignorance about the relationship of the dead in Christ to
His Parousia.
v. Paul instructed the Thessalonians concerning their spiritual leaders, conduct, and
worship (5:12–22).

THEME: The basic theme of this epistle is the salvation and sanctification of the
Thessalonians.

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PAUL’S SECOND LETTER TO THE THESSALONIANS

This letter was written a few months after First Thessalonians, while Paul was still in Corinth
with Silas and Timothy (1:1; cf. Acts 18:5). The bearer of the first epistle may have brought
Paul an update on the new developments, prompting him to write this letter.

PURPOSE: Paul’s three major purposes correspond to the three chapters:

i. Paul’s Encouragement in Persecution (1): To applaud their continuing growth in faith
and love and encourage them to endure their persecution in the knowledge that God
will vindicate His name and glorify all who have trusted in Christ.
ii. Paul’s Explanation of the Day of the Lord (2): To correct the fallacious teaching
that the day of the Lord was already upon them. This teaching, was causing great
disturbances among the Thessalonian believers who were wondering when their
“gathering together to Him” (2:1; cf. 1 Thess. 4:13–18) would take place. Paul made it
clear that the day of the Lord had not overtaken them (cf. 1 Thess. 5:4).
iii. Paul’s Exhortation to the Church (3:1–18): The doctrinal error of chapter 2 was
causing a practical error that Paul sought to overcome in chapter 3. Some of the
believers abandoned their work and began to live off others.

THEME: The theme of this epistle is Paul’s comfort and correction of the Thessalonians in
view of their problems of religious persecution, doctrinal misunderstanding, and practical
abuse.

Key Word: Expectation of the Day of the Lord; Key Verses (2:2–3; 3:4–5) Key
Chapter (2)

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PAUL’S FIRST LETTER TO THE CORINTHIANS

Introduction:
 First Corinthians was written in A.D. 56.
 Corinth was a key city in ancient Greece until it was destroyed by the Romans in 146
B.C. Julius Caesar rebuilt it as a Roman colony in 46 B.C. and it grew and prospered,
becoming the capital of the province of Achaia.
 Paul's first visit lasted nearly two years; his converts were mainly Greeks, men gifted
by race with a keen sense of the joys of physical existence, with a passion for freedom
and a genius for rhetoric and logic, but reared in the midst of the grossest moral
corruption.
 Its official language was Latin, but the common language remained Greek.
 Because of its two seaports it became a commercial center.
 The city was filled with shrines and temples, but the most prominent was the Temple of
Aphrodite. Worshipers of the “goddess of love” made free use of the 1,000
consecrated prostitutes.
 This cosmopolitan center thrived on commerce, entertainment, vice, and corruption;
pleasure-seekers went there to spend money on a holiday for immorality.

In spite of these obstacles to the gospel, Paul was able to establish a church in Corinth on
his second missionary journey (3:6, 10; 4:15; Acts 18:1–7).

Paul taught the Word of God in Corinth for eighteen months in A.D. 51–52. After Paul’s
departure, Apollos came from Ephesus to minister in the Corinthian church (3:6; Acts 18:24–
28).
When Paul was teaching and preaching in Ephesus during his third missionary journey,
1. He was disturbed by reports from the household of Chloe concerning quarrels in the
church at Corinth (1:11) - words of discipline – (chap. 1-6)
2. The church sent a delegation of three men (16:17), who apparently brought a letter
that requested Paul’s judgment on certain issues (7:1) - words of counsel in answer to
questions raised by the Corinthian believers – (chap. 7-15)

Paul wrote this epistle as his response to the problems and questions of the Corinthians.

First Corinthians reveals the problems, pressures, and struggles of a church called out of
a pagan society. Paul addresses a variety of problems in the life-style of the Corinthian
church.

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This epistle is extremely practical in its thrust, and it focuses on basic social, moral, and
spiritual issues. No other epistle gives a better look at the problems and conditions in an
apostolic church. Even though planted and nurtured by Paul himself, the church at Corinth
bristled with social, ethical, spiritual, and doctrinal problems.

PURPOSE.
1) 1 Corinthians was written as a pastoral corrective to the news he had received to the many
problems and disorders in the church there. The problems included
i. Divisions in the church (1:10;3:1-23;4:1-20) Divisiveness,
ii. Trust in man’s wisdom or that of the world rather than God’s (1:18-30; 2:1-16),
iii. Immorality (chap. 5; 6:12-20),
iv. Lawsuits (6:1-11)
v. Questions regarding marriage and divorce (Chap.7)
vi. Food sacrificed to idols (Chap. 8) Selfishness,
vii. Abuse of the Lord’s Supper (Chap.11). Selfishness,
viii. Abuse of the spiritual gifts (Chap.12-14).
ix. Denial of the doctrine of Resurrection (Chap.15).
2) It was designed to refute improper attitudes and conduct and to promote a spirit of unity
among the brethren in their relationships and worship.
3) Paul’s concern as their spiritual father (4:14–15) was tempered with love, and he wanted
to avoid visiting them “with a rod” (4:21).
4) First Corinthians makes several important contributions to New Testament doctrine. This is
particularly true of the doctrines of the church as an organism, the role of spiritual gifts, and
the Resurrection.

Answer to Chloe’s Report of Divisions (1–4): Personality cults centering around Paul,
Apollos, and Peter have led to divisions and false pride among the Corinthians (1). It is not
their wisdom or cleverness that has brought them to Christ, because divine wisdom is
contrary to human wisdom. The truth of the gospel is spiritually apprehended (2). Factions
that exist among the saints at Corinth are indications of their spiritual immaturity (3). They
should pride themselves in Christ, not in human leaders who are merely His servants (4).
Answer To Report of Fornication (5–6): The next problem Paul addresses is that of
incest between a member of the church and his stepmother (5). The Corinthian have
exercised no church discipline in this matter, and Paul orders them to remove the offender
from their fellowship until he repents. Another source of poor testimony is the legal action of
believer against believer in civil courts (6:1–8). They must learn to arbitrate their differences
within the Christian community. Paul concludes this section with a warning against immorality
in general (6:9–20).

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Answer To Letter of Questions (7–16): In these chapters the apostle Paul gives
authoritative answers to thorny questions raised by the Corinthians. His first counsel concerns
the issues of marriage, celibacy, divorce, and remarriage (7). The next three chapters are
related to the problem of meat offered to idols (8:1–11:1). Paul illustrates from his own life the
twin principles of Christian liberty and the law of love, and he concludes that believers must
sometimes limit their liberty for the sake of weaker brothers (cf. Rom. 14). The apostle then
turns to matters concerning public worship, including improper observance of the Lord’s
Supper and the selfish use of spiritual gifts (11:2–14:40). Gifts are to be exercised in love for
the edification of the whole body. The Corinthian also have problems with the Resurrection,
which Paul seeks to correct (15). His historical and theological defense of the Resurrection
includes teaching on the nature of the resurrection body. The Corinthian probably have been
struggling over this issue because the idea of a resurrected body is disdainful in Greek
thought.

Evidences of the Resurrection of Christ

i. The Evidence of the Stone: Matthew 28:1-4 ;Mark 16:1-4 ; Luke 24:2 ; John 20:1-9
ii. The Seal on the Stone - (Mt. 27:62-66). The seal included two things: (1) a Roman
guard, and (2) a seal consisting of a cord set in wax around the stone where it was
connected to the tomb. No bribery; No stealing of the Body
iii. The Stone Rolled Away - the guards were present; The women were unable to remove
the stone(Mark 16:2-8). Matthew 28:2-4 tells us it was an angel of the Lord. This
shows divine intention.
iv. The Evidence of Empty Tomb: John 20:2-9
v. The Evidence of the Grave Clothes: Peter observes the linen wrappings lying
undisturbed. Had a thief stolen the body he would have taken the body--linen
wrappings and all.
vi. The Evidence of Christ's Appearances: The women and the disciples saw, heard, and
even touched the Lord. In fact, 500 brethren saw him at one time (1 Cor. 15:6).
vii. The Evidence of the Transformed Disciples: The disciples had seen their master die.
They had lost all hope, down-trodden, utterly disheartened, and meeting in obscure
places. But after the resurrection, we find them joyous, fearless, and bearing public
testimony. They were even willing to die--and it is not likely they would be willing to die
for a lie.
viii. The Evidence of Pentecost (Acts 2-4): Only 50 days after the death and resurrection,
Peter preached the doctrine of the resurrection to people who had access to the tomb.

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The resurrection was not a new fact, and he was preaching its meaning from the Old
Testament Scriptures (Ps. 16:8-10).
ix. Old Testament prophecy.
x. The prophecies of Christ himself.
xi. The existence of the church.
xii. The observance of Sunday, the first day of the week.
xiii. The transformation and witness of Paul

The epistle closes with Paul’s instruction for the collection he will make for the saints in
Jerusalem (16:1–4), followed by miscellaneous exhortations and greetings (16:5–24).

THEME: The basic theme of this epistle is the application of Christian principles on an
individual and social level. This new life in Christ calls for a new way of living through the Holy
Spirit (3:16, 17; 6:11, 19-20). The cross of Christ is a message that is designed to transform
the lives of believers and make them different, as people and as a corporate body, from the
surrounding world. But the Corinthian were destroying their Christian testimony because of
immorality and disunity.

Key Word: Correction Key Verses: (6:19–20; 10:12–13; Key Chapter (13)

PAUL’S SECOND LETTER TO THE CORINTHIANS

INTRODUCTION:
Since Paul’s first letter, the Corinthian church had been swayed by false teachers who stirred
the people against Paul. They claimed he was fickle, proud, unimpressive in appearance and
speech, dishonest, and unqualified as an apostle of Jesus Christ.

Paul sent Titus to Corinth to deal with these difficulties, and upon his return, rejoiced to hear
of the Corinthians’ change of heart.

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PURPOSE: Paul wrote 2 Corinthians :-

i. To express his joy at the favorable response of the church to Paul’s ministry and to
defend the authenticity of both his apostleship and message. Paul knew that
acceptance of his ministry and message was intimately bound with the Corinthian
church’s own spiritual well-being. (chaps.1-7);
ii. To remind the believers of their commitment to the offering for the poor Christians in
Judea (chaps. 8-9).
 Principles of giving (8:1-6)
 The purpose of giving (8:7-15)
 Policies to be followed in giving (8:16-9:5)
 The promises to be followed in giving (9:6-15).

iii. Paul sought to defend his apostolic authority (chaps. 10-13).

Paul defends his apostolic conduct, character, and call. The three major sections are:
Paul’s Explanation of His Ministry (1–7): Paul defends his apostolic conduct, Paul
embarks on an extended defense of his ministry in terms of his message, circumstances,
motives, and conduct (2:14–6:10). He then admonishes the believers to separate themselves
from defilement (6:11–7:1), and expresses his comfort at Titus’ news of their change of heart
(7:2–16).
Paul’s Collection for the Saints (8–9): Paul defends his apostolic character; this is the
longest discussion of the principles and practice of giving in the New Testament-Stewardship.
Paul’s Vindication of His Apostleship (10–13): Paul defends his apostolic call Paul
concludes this epistle with a defense of his apostolic authority and credentials that is directed
to the still rebellious minority in the Corinthian Church. His meekness in their presence in no
way diminishes his authority as an apostle (10). To demonstrate his apostolic credentials,
Paul is forced to boast about his knowledge, integrity, accomplishments, sufferings, visions,
and miracles (11:1–12:13).

THEME: The major theme of Second Corinthians is Paul’s defense of his apostolic
conduct, character call, credentials and authority. What concerned Paul preeminently was the
presence of false teachers, claiming to be apostles, who had entered the church. They
promoted their own ideas and at the same time sought to discredit both the person and
message of the apostle. (By James K. Lowery in the Bible Knowledge Commentary).

Key Word: Paul’s Defense of His Authority

Key Verses (4:5–6; 5:17–19)
Key Chapters (8–9)

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PAUL’S LETTER TO THE ROMANS

INTRODUCTION:
Paul wrote in A.D. 57-58, near the end of his third missionary journey (Acts 18:23–21:14; cf.
Rom. 15:19).

Paul did not plant the church at Rome. It is possible that it began
i. When some of the Jews and proselytes to Judaism who became followers of Christ on
the Day of Pentecost (cf. Acts 2:10) returned to Rome
ii. When Christians from churches established by Paul in Asia, Macedonia, and Greece
settled in Rome and led others to Christ.

Gentiles were predominant in the church at Rome (1:13; 11:13; 11:28–31; 15:15–16), but
there were also Jewish believers (2:17–3:8; 3:21–4:1; 7:1–14; 14:1–15:12).

While the four Gospels present the words and works of Jesus Christ, Romans explores the
significance of His sacrificial death. That is why it was appropriately placed at the beginning of
the Pauline letters not only because it was Paul’s longest work, but because it provides the
doctrinal foundation upon which the other epistles are built.

Romans concentrate on the doctrines of hamartiology (sin) and soteriology (salvation).

Just as all men (Jews and Gentiles) are sinners, so God has graciously extended His offer of
salvation to all who will place their faith in Christ.

PURPOSE: Three clear purposes unfold for the writing of Romans.

i. Paul wanted to inform them of his plans to visit Rome to prepare the Church there to
anticipate and pray for their fulfillment (15:30-32).
ii. To present a complete and detailed statement of the gospel message God had called
him to proclaim (1:16 – 17)
iii. To explains God’s program of salvation for both Jews and Gentiles.
iv. To reveal God’s sovereign plan of salvation (1–8), to show how Jews and Gentiles fit
into that plan (9–11), and to exhort them to live righteous and harmonious lives (12–
16).

v. To build up the believers there in their knowledge and faith and to encourage this
mixed church of Jews and Gentiles to work together as one body.

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GENERAL SURVEY OF ROMANS:

I. Chapters (1-8) are doctrinal and outline the basic doctrines of the gospel of righteousness
of God through faith.

This two-verse (1:16–17) theme is the basic text of Romans because it combines the
three crucial concepts of:
 Salvation: a believer is saved from the penalty of sin (past), the power of sin
(present), and the presence of sin (future); and he is saved to a new position, a
new life, and an entrance into God’s heavenly presence.
 Righteousness: speaks of perfect conformity to an unchanging standard; the sinner
who trusts in Christ receives the righteousness of Christ in his position before God.
 Faith: faith includes an acknowledgement of need and a trust in Christ alone for
salvation.

A. In 1:18–[Link] the condemnation of all people under the holy God. Gentiles and Jews seek
to justify themselves by using relative standards.
 The Gentiles have suppressed the knowledge of God they received from nature
and their conscience
 The Jews are also under the condemnation of God, God judges according to truth
(2:2–5), works (2:6–10), and impartially (2:11–16)
The divine verdict (3:9–20) is universal: “all have sinned and fall short of the glory of God”
(3:23).

B. In 3:21–5:21 - develops the theme of God’s provision for man’s need - Justification
Four crucial words are found in these verses:
i. Justification: is a judicial term which means that the believer in Christ is declared
righteous by the holy God from the penalty of sin. Justification by faith in Christ
apart from works.
ii. Redemption: through His death, Christ has paid the ransom price of sin by
purchasing believers out of slavery to sin and setting them free from the penalty of
sin.
iii. Propitiation: the blood of Christ has satisfied the demands of the righteous God
who cannot overlook sin. God in Christ does not give the believer his due, because
His holy wrath has been appeased by the sacrifice of His sinless Son.
iv. Reconciliation speaks of the change in a person’s state of alienation from and
hostility toward God because of the substitutionary work of Jesus Christ on his
behalf.
C. The section deals with Sanctification (6-7)

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D. The section deals with Glorification (8:18–39).

II. Chapters (9-11) are national and describe God’s dealings with Jews and Gentiles and
the relationship of each to the gospel.

1. God is the sovereign Lord who is responsible to no one for His work of election and
rejection (9). He elected Israel in the past, but because of her disbelief, the nation has
been set aside in the present.
2. Although God is sovereign, humans are responsible for the consequences of their
decisions (10), and this is true of their decision to accept or reject Jesus.
3. Israelites, the “natural branches” (11:21) of God’s olive tree, have been cut off and
Gentiles have been added (11). But God’s rejection of Israel is only partial (there is a
spiritual “remnant” that has trusted in Christ) and temporary (they will be grafted back;
11:23–27).

III. The remaining chapters (12-16) are practical or applicational in that they demonstrate
the ramifications of the gospel on a believer’s daily life.

Paul recognizes that behavior must be built upon belief. The salvation described in the first
eleven chapters should transform a Christian’s life in relation

 To God (12:1–2),
 Society (12:3–21),
 Higher powers (13:1–7),
 One’s neighbors (13:8–14).
 Christian liberty or freedom: its principles (14) and its practice (15:1–13).

A changed life is not a condition for salvation, but it should be the natural outcome of saving
faith.

THEME: The theme of Romans is found in chapter 1, verses 16–17: God offers the gift of His
righteousness to everyone who comes to Christ by faith. In his sweeping presentation of
God’s plan of salvation, Paul moves from condemnation to justification to sanctification to
glorification and from positional truth to practical truth. Romans set forth the doctrine of
justification by faith (and its ramifications) in a systematic way.

A number of basic Christian doctrines are discussed: natural revelation (Rom 1:19-20),
universality of sin (Rom 3:9-20), justification (Rom 3:24), propitiation (Rom 3:25), faith (Rom
4:1), original sin (Rom 5:12), union with Christ (Rom 6:1), the election and rejection of Israel
(Rom 9-11), spiritual gifts (Rom 12:3-8), and respect for government (Rom 13:1-7).

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THE PRISON EPISTLES

Paul’s letters to Ephesians, Philippians, Colossians, and Philemon are sometimes referred to
as the prison epistles because they were each written while Paul was confined or in chains
during his first Roman imprisonment in A.D. 60–62. These epistles all refer to his
imprisonment (Eph. 3:1; 4:1; 6:20; Phil. 1:7, 13–14; Col. 4:3, 10, 18; Philem. 9–10, 13, 23)
and also Paul’s references to the “palace guard” (governor’s official residential guard, Phil.
1:13) and “Caesar’s household” (Phil. 4:22)., and fits well against the background in Acts
28:16–31.

Paul was kept in or near the barracks of the Praetorian Guard or in rental quarters at his own
expense for two years (Acts 28:30), during which these epistles were written.

The fact these great epistles were written while Paul was imprisoned, either in Roman
barracks or chained daily to a Roman soldier in his own rented house (Acts 28:30), which
gave him access to the whole elite Praetorian Guard,

 Is a marvelous illustration of how God takes our apparent misfortunes and uses them
for His glory and the increase of our opportunities for ministry (see Phil. 1:12-13).
 It shows how we may be chained and hindered, but that the Word of God is not
imprisoned (see also 2 Tim. 2:9).

These four epistles illustrate a new stage in the apostolic teaching. A great controversy had
arisen as to the necessity of obedience to the Mosaic law. Although the matter had been
settled theologically at the Jerusalem conference in about A.D. 50 (Acts 15; Gal. 2: 1-10), it
took a long time to settle the matter culturally in the lives of many Church members.

 Many still looked upon the church as an outgrowth of Judaism, and they saw no need
to discontinue the ordinances of the law of Moses when they became members of the
Christian Church.
 To them Christianity was something new, while the law was undoubtedly of divine
appointment, and approved by the example of generations of faithful Israelites.

In the controversy Paul took a leading part, and in these four epistles he points men to the
cross of Christ as the only source of eternal life.

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PAUL’S LETTER TO THE EPHESIANS

INTRODUCTION :
At the end of his second missionary journey, Paul visited Ephesus where he left Priscilla and
Aquila (Acts 18:18–21).

Ephesus was a religious center as well, famous especially for its magnificent temple of Diana
(Roman name) or Artemis (Greek name), a structure considered to be one of the seven
wonders of the ancient world (cf. Acts 19:35).

The practice of magic and the local economy were clearly related to this temple. Paul
remained in Ephesus for nearly three years on his third missionary journey (Acts 19; 20:30);
the Word of God was spread throughout the province of Asia.

Paul’s effective ministry began to seriously hurt the traffic in magic and images, leading to an
uproar in the huge Ephesian theater. Paul then left for Macedonia, but afterward he met with
the Ephesian elders while on his way to Jerusalem (Acts 20:17–38).

Ephesians is addressed to a group of believers who are rich beyond measure in Jesus Christ,
yet living as beggars, and only because they are ignorant of their wealth.

Paul’s purpose is to

PURPOSE: Three great purposes emerge in the epistle.

i. To broaden the believer’s horizons regarding the limitless wealth of his blessings in
Christ who is the head of the church, the body of Christ. (1:3-12). Wealth
ii. To make believers more aware of their position in Christ because this is the basis for
their practice on every level of life. (1:18-23; 3:14-21; 4:1). Walk,
iii. Paul designed this epistle as prevention against those problems that so often occur
because of a lack of maturity or a failure in grasping and applying what believers have
in Christ,believer’s warfare with the onslaughts of Satan (6:10-18). Warfare.

I. Paul begins by describing the position of the Christian (1:1–3:21) - the Christian’s heavenly
“bank account”: adoption, acceptance, redemption, forgiveness, wisdom, inheritance, the seal
of the Holy Spirit, life, grace, citizenship—in short, every spiritual blessing. Drawing upon that
huge spiritual endowment, the Christian has all the resources needed for living The believer
is in Christ (1:1), in the heavenly places in Christ (1:3), chosen in Him (1:4), adopted through

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Christ (1:5), redeemed in Him (1:7), given an inheritance in Him (1:11), given hope in Him
(1:12), sealed in Him (1:13), made alive together with Christ (2:5), raised and seated with Him
(2:6), created in Christ (2:10), brought near by His blood (2:13), growing in Christ (2:21), a
partaker of the promise in Christ (3:6), and given access through faith in Him (3:12).

II. Paul describes the practice of the Christian in Chapters 4–6 - spiritual walk rooted in his
spiritual wealth. “For we are His workmanship, created in Christ Jesus (1–3) for good
works…that we should walk in them” (2:10).

There is a cause and effect relationship between chapters 1–3 and 4–6 because the spiritual
walk of a Christian must be rooted in his spiritual wealth.

 The unity of all believers in the body of Christ, growth and maturity come from “the
effective working by which every part does its share” (4:16).

 To “put off, concerning your former conduct, the old man” (4:22) “and put on the new
man” (4:24) that will be manifested by a walk of integrity in the midst of all people.

 To maintain a walk of holiness as children of light (5:1–21). Every relationship (wives,

husbands, children, parents, slaves, masters) must be transformed by their new life in
Christ (5:22–6:9).

 Paul’s colorful description of the spiritual warfare and the armor of God (6:10–20)
Warfare

THEME: The theme of Ephesians is the believer’s responsibility to walk in accordance with
his heavenly calling in Christ Jesus (4:1).

Key Word: Building the Body of Christ

Key Verses (2:8–10; 4:1–3)
Key Chapter (6)

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PAUL’S LETTER TO THE PHILIPPIANS

INTRODUCTION:
 In 356 B.C., King Philip of Macedonia (the father of Alexander the Great) took this town
and expanded it, renaming it Philippi.
 The Romans captured it in 168 B.C. and in 42 B.C., turned Philippi into a Roman colony
(cf. Acts 16:12) and a military outpost. The citizens of this colony were regarded as
citizens of Rome and given a number of special privileges.
 Paul’s “Macedonian Call” in Troas during his second missionary journey led to his
ministry in Philippi with the conversion of Lydia and others. Paul and Silas were beaten
and imprisoned, but this resulted in the conversion of the Philippian jailer.
 The magistrates were placed in a dangerous position by beating Roman citizens
without a trial (Acts 16:37–40), and that embarrassment may have prevented future
reprisals against the new Christians in Philippi.
 When they heard of his Roman imprisonment, the Philippian church sent Epaphroditus
with financial help (4:18); they had helped Paul in this way on at least two other
occasions (4:16).
 Paul sent this letter with Epaphroditus to Philippi. (2:25–30).

PURPOSE: Paul had several purposes in writing this letter:

i. To express his love and gratitude for the gift they had sent him (1:5; 4:10-19);
ii. To give a report about his own circumstances (1:12-26; 4:10-19);
iii. To encourage the Philippians to stand firm in the face of persecution and
rejoice regardless of circumstances (1:27-30; 4:4);
iv. To correct a problem with disunity and rivalry, urging his readers to imitate
Christ in His humility and servanthood (2:1-11; 4:2-5);
v. To commend Timothy and Epaphroditus to the Philippian church (2:19-30)
vi. To warn the Philippians against the legalistic Judaizers and the libertarian
antinomians who had slipped in among them (Ch. 3:1-4:9).

Philippians focuses on:

 Paul’s Account of His Present Circumstances (1):
 Paul’s Appeal To Have the Mind of Christ (2):
 Paul’s Appeal To Have the Knowledge of Christ (3):
 Paul’s Appeal To Have the Peace of Christ (4):

THEME: The theme of Philippians might well be “joy and unity in Christ.”

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PAUL’S LETTER TO THE COLOSSIANS

INTRODUCTION:
 Colossae was a minor city about one hundred miles east of Ephesus in the region of
the seven Asian churches of Revelation 1–3.
 Colossae once was a populous center of commerce, famous for its black wool.
 It is evident that Paul had never visited the church at Colossae, which was founded by
Epaphras (1:4–8; 2:1).
 On his third missionary journey, Paul devoted almost three years to an Asian ministry
centered in Ephesus (cf. Acts 19:10; 20:31); and Epaphras probably came to Christ
during this time. He carried the gospel to the cities in the Lycus Valley and years later
came to visit Paul in his imprisonment (4:12–13; Philem. 23).
Although the Colossians had not yet succumbed (2:1–5), an encroaching heresy was
threatening the predominantly gentile (1:21, 27; 2:13) Colossian church.
This heresy was apparently a religious system that combined elements from:-
 Greek speculation (2:4, 8–10) - worship of angels as intermediaries
 Jewish legalism (2:11–17)- Circumcision, dietary regulations, and ritual observances
 Oriental mysticism (2:18–23)- which utilized asceticism and mystical experiences as
an approach to the spiritual realm
This was a system that undermined the Person and Redemptive work of Christ.
 Epaphras’ visit and report about the conditions in Colossae prompted this letter.

PURPOSE:
i. To refute a threatening heresy that was devaluating Christ and elevating Greek
speculation, Jewish legalism and oriental mystics by a positive presentation of
His true attributes and accomplishments. A proper view of Christ is the antidote
for heresy.
ii. To encourage the Colossians to “continue in the faith, grounded and steadfast”
(1:23). A firm adherence to the true gospel will give them stability and
resistance to opposing influences.
iii. Paul wanted the Colossians to understand that the supremacy of Christ is one
side of the coin—submission to Christ is the other. The believer’s position in
Him (3:1–4) provides the basis and power for a transformed life in every area.

Colossians is one of the most Christ-centered books of the Bible. Paul stresses the
supremacy of the person of Christ and the completeness of the salvation He provides in order
to combat that growing heresy in the church at Colossae.
The believer’s union with Christ in His death, resurrection, and exaltation is the foundation
upon which his earthly life must be built.

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THEME: The resounding theme in Colossians is the preeminence and sufficiency of

Christ in all things. The believer is complete in Him alone and lacks nothing. There is no need
for speculation, mystical visions, or ritualistic regulations as though faith in Christ were
insufficient.

Colossians presents the all supremacy, all sufficiency, uniqueness, and the fullness of the
person and work of Jesus Christ as the God-man Savior, the Creator and Sustainer of the
universe, and the total solution for man’s needs both for time and eternity. Christ is the
Creator/Sustainer and Redeemer/Reconciler of man and the entire universe.

PAUL’S LETTER TO PHILEMON

INTRODUCTION:

 Philemon was a resident of Colossae (Philem. 1–2) and a convert of Paul (v. 19),
perhaps through an encounter with Paul in Ephesus during Paul’s third missionary
journey. Philemon’s house was large enough to serve as the meeting place for the
church there (v. 2).
 He was benevolent to other believers (vv. 5–7), and his son Archippus evidently held a
position of leadership in the church (see Col. 4:17; Philem. 2).

 Does Christian brotherly love really work, even in situations of extraordinary tension
and difficulty?
 Paul writes to Philemon about Onesimus, a slave who had robbed his master,
Philemon, and run away to Rome.
 According to Roman law, runaway slaves such as Onesimus could be severely
punished or condemned to a violent death.
 Somehow Onesimus had come into contact with Paul: it is possible that he had even
sought out the apostle for help. Paul had led him to Christ (v. 10), and although
Onesimus had become a real asset to Paul, both knew that as a Christian, Onesimus
had a responsibility to return to Philemon.

 Paul sent him back to his master at Colossae in company with Tychicus the bearer of
the epistle to the Colossians. Paul asks that Onesimus be forgiven and received back
as a fellow Christian.

 This letter and his response would provide guidelines for other master-slave
relationships.

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PURPOSE:

i. To ask Philemon to forgive Onesimus and accept him back as a beloved brother and
fellow servant in the gospel (see vv. 10-17).
ii. To teach the practicality of Christian love as we seek to express the life-changing
effects of Christ’s life in ours as it transforms our relationships with others whether in
the home or in the master/slave or employer/employee relationships.
iii. To express Paul’s thanksgiving for Philemon and to request preparation for lodging for
him when he was released from prison (vv. 4-7 and 22).

GENERAL SURVEY OF PHILEMON:

This briefest of Paul’s epistles (only 334 words in the Greek text) is a model of courtesy,
discretion, and loving concern for the forgiveness of one who would otherwise face the
sentence of death.

 Prayer of Thanksgiving for Philemon (vv. 1–7):

 Petition of Paul for Onesimus (vv. 8–16):

 Promise of Paul to Philemon (vv. 17–25):

THEME: The theme, then, is the life-changing power of the gospel to reach into the varied
social conditions of society and change our relationships from bondage to brotherhood.
Philemon develops the transition from bondage to brotherhood that is brought about by
Christian love and forgiveness.

Key Word: Forgiveness

Key Verses (16–17)

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THE PASTORAL EPISTLES

The last major groups of Paul’s epistles have generally been called the “Pastoral Epistles,” a
term used to designate the three letters addressed to Timothy and Titus (1 and 2 Timothy,
and Titus).

These epistles are known as the Pastoral Epistles because:

1. They deal with questions relating to the internal discipline and organization of the
Christian body
2. They also deal with the ideals of the pastoral office.
3. They give guidance in matters concerning the pastoral care of the church, the
household of God (cf. 1 Tim. 3:14-15; 4:6-15 with 2 Tim. 2:2).
4. They deal with church policies, and practices, all of which are vital to the pastoral
health of the church.
5. They give directions for the care, conduct, order, ministry, and administration of
churches or assemblies of believers.
6. They deal with personal matters or the corporate ministry of the church.
7. They were designed by God to aid us in our pastoral responsibilities and in organic
development and guidance for the life of local churches.

However, Timothy and Titus were not pastors in the present-day sense of the term. But they
were:-

1.) They were official representatives of the apostle Paul whom he dispatched to various
churches like Ephesus and Crete respectively sent to assist churches in establishing their
ministries pastorally speaking (cf. Tit. 1:5f.).

2) They functioned in an official capacity to deal with special situations and meet special
needs, particularly to appoint elders and deacons.

3.) They possessed the gifts needed for pastoral ministry and while there was an element of
pastoral care in what they did, they were not elders or pastors who are given by the Lord to
various churches for more long-term ministries (1 Pet. 5:1f.).

Since these books deal with church order, ministry, and organization, why were they not first?
It is because right theology (doctrine or teaching) and understanding of the Word, provides us
with the spiritual and moral foundation on which we base our methods, strategy, and
administration. So, while our methods will often vary, they must never contradict the moral or
spiritual principles of the Word of God. e.g. Giving must not violate certain biblical principles
such as giving voluntarily rather than by methods that employ coercion or manipulation.

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PAUL’S FIRST LETTER TO TIMOTHY

INTRODUCTION:
 Paul wrote from Macedonia in A.D. 62 or 63.

TIMOTHY’S BIOGRAPHY
 Timothy’s name is found more often in the salutations of 2 Cor.; Phil.; Col.; 1 and 2
Thess.; 1 and 2 Tim.; Philem.).
 His father was a Greek (Acts 16:1), but his Jewish mother Eunice and grandmother
Lois raised him in the knowledge of the Hebrew Scriptures (1:5; 3:15).
 Timothy evidently became a convert of Paul (see 1 Cor. 4:17; 1 Tim. 1:2; 2 Tim.
1:2) when the apostle was in Lystra on his first missionary journey (Acts 14:8–20).
Paul decided to take Timothy on his second missionary journey, along with him
and circumcised him because of the Jews (Acts 16:1–3).
 Timothy was ordained to the ministry (1 Tim. 4:14; 2 Tim. 1:6) and served as a
devoted companion and assistant to Paul in Troas, Berea, Thessalonica, and
Corinth (Acts 16–18; 1 Thess. 3:1–2).
 During the third missionary journey, Timothy labored with Paul and ministered for
him as his representative in Ephesus, Macedonia, and Corinth.
 He was with Paul during his first Roman imprisonment and evidently went to
Philippi (Phil. 2:19–23) after Paul’s release. Paul left him in Ephesus to supervise
the work there (1 Tim. 1:3) and years later summoned him to Rome (4:9, 21).
 According to Hebrews 13:23, Timothy was imprisoned and released, but the
passage does not say where he was imprisoned.
 Timothy was sickly (1 Tim. 5:23), timid (1:7), and youthful (1 Tim. 4:12), but he was
a gifted teacher who was trustworthy and diligent.
 Paul writes the first letter to Timothy from Macedonia (1 Tim. 1: 3), to give him
counsel and encouragement in the fulfillment of his duty.

Paul, the aged and experienced apostle, writes to the young pastor Timothy who is facing a
heavy burden of responsibility in the church at Ephesus.

PURPOSE: At least five clear purposes can be seen in 1 Timothy. Paul wrote:

i. To encourage and boost the spirit and courage of Timothy by reminding him of his
charge or duty (1:3), his spiritual gift (4:14), his good confession (6:12), and of the
deposit of doctrine entrusted to him (6:20);

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ii. To give Timothy biblical insight in dealing with the errors of false teachers and to
encourage Timothy himself to continue in sound doctrine (1:3-11, 18-20; 4:1-16; 6:3f);
false doctrine must be erased.
iii. To give direction concerning proper church conduct in worship (chap. 2); public
worship safeguarded.
iv. To give guidance regarding numerous issues such as:
 Qualification for elders and deacons (chap. 3) Mature leadership developed,
 Conduct of the church and conduct of the minister (chap.4) he must be on
guard lest his youthfulness become a liability
 Proper behavior toward the various age groups—towards elders and widows
(chap. 5).
v. He wrote to warn against the evils of materialism (chap. 6).

GENERAL SURVEY OF FIRST TIMOTHY

 Paul’s Charge Concerning Doctrine (1): (1:18–20).

 Paul’s Charge Concerning Public Worship (2–3): Role of men (2:1–8) and women in
the church (2:9–15), inner quality of godliness. In chapter 3: 1–7, -qualifications for
overseers (episkopos) or bishops (presbuteros) and deacon (diakonos), “servant”)
3:8–13.
 Paul’s Charge Concerning False Teachers (4):
 Paul’s Charge Concerning Church Discipline (5):
 Paul’s Charge Concerning Pastoral Duties (6):

THEME: The theme of this epistle is Timothy’s organization and oversight of the Asian
churches as a faithful minister of God. Paul wrote this letter as a leadership manual so that
Timothy would have effective guidance in his responsibilities during Paul’s absence in
Macedonia (3:14–15) Paul writes, in effect, a challenge to Timothy to fulfill the task before
him: combating false teaching with sound doctrine, developing qualified leadership, teaching
God’s Word, and encouraging Christian conduct.

 For the individual, the theme is “fight the good fight” (1:18).
 For the church, the theme is “how to behave in the church, the house of God”
(3:15).

Key Word: Leadership Manual

Key Verses (3:15–16; 6:11–12)
Key Chapter (3)

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PAUL’S LETTER TO TITUS

INTRODUCTION:
 The Mediterranean island of Crete is 156 miles long and 30 miles wide, and its first-
century inhabitants were notorious for untruthfulness and immorality (1:12–13). “To act
the Cretan” became an idiom meaning “to play the liar.”
 A number of Jews from Crete were present in Jerusalem at the time of Peter’s sermon
on the Day of Pentecost (Acts 2:11), and some of them may have believed in Christ
and introduced the gospel to their countrymen.
 Paul passed through the island of Crete while he was en route to Rome (Acts 27:7–
13).
 He then spread the gospel in the cities of Crete after his release from Roman
imprisonment and left Titus there to finish organizing the churches (1:5).
 Because of the problem of immorality among the Cretans, it was important for Titus to
stress the need for righteousness in Christian living. False teachers, especially “those
of the circumcision” (1:10), were also misleading and divisive.
 Paul wrote this letter in. A.D. 63, perhaps from Corinth

PURPOSES: Several purposes are seen in this epistle. Paul wrote:

i. Advising Titus to Appoint Elders men of proven spiritual character in their homes and
businesses, to oversee the work of the church (1)
ii. Advising Titus to facilitate various groups to excel spiritually, Men and women, young
and old, each have their vital functions to fulfill in the church if they are to be living
examples of the doctrine they profess (2)
iii. To stress the necessary, practical working out of salvation in the daily lives of both the
elders and the congregation. Good works are desirable and profitable for all believers
(3)
iv. To express his plans to join Titus again in Nicopolis for the winter (3:12). Tradition has
it that Titus later returned to Crete and there served out the rest of his life.

THEME: The theme is to show how the grace of God that has appeared to us in the saving
life and death of Christ instructs us to deny ungodliness and to live righteously and soberly as
a people full of good works that are in keeping with the doctrine of God (2:10–3:9). Paul in this
letter stresses that proper belief (orthodoxy) gives the basis for proper behavior (orthopraxy).

Key Word: Conduct Manual

Key Verses (1:5; 3:8) Key Chapter (2)

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PAUL’S SECOND LETTER TO TIMOTHY

INTRODUCTION:

CIRCUMSTANCES OF WRITING 2 TIMOTHY

 Prison is the last place from which to expect a letter of encouragement, but that is
where Paul’s second letter to Timothy originates.
 The cruel and unbalanced Nero, emperor of Rome from A.D. 54 to 68, was responsible
for the beginning of the Roman persecution of Christians.
 Half of Rome was destroyed in July, A.D. 64 by a fire, and mounting suspicion that
Nero was responsible caused him to use the unpopular Christians as his scapegoat.
 Christianity thus became a religio illicito (illicit religion), and persecution of those who
professed Christ became severe.
 Paul’s enemies were able to use the official Roman position against Christianity to
their advantage. Fearing for their own lives, the Asian believers failed to support Paul
after his arrest (1:15) and no one supported him at his first defense before the Imperial
Court (4:16). Abandoned by almost everyone (4:10–11), the apostle found himself in
circumstances very different from those of his first Roman imprisonment (Acts 28:16–
31).
 At that time he was merely under house arrest, people could freely visit him, and he
had the hope of release. Now he was in a cold Roman cell (4:13), regarded “as an
evildoer” (2:9), and without hope of acquittal in spite of the success of his initial
defense (4:6–8, 17–18).
 Under these conditions, Paul wrote this epistle in the fall of A.D. 67.

PURPOSE: In this letter Paul had two major purposes in mind. He wrote:

(1) To summon Timothy and Mark to visit him in Rome as soon as possible in view of his
impending death (cf. 4:9, 21 with 4:6-8).

(2) To admonish Timothy to keep holding on to sound doctrine, to defend it against all error,
to endure hardship as a good soldier, and to realize we are living in days of growing apostasy.

This letter is really a combat manual for use in the spiritual warfare: “stir up” (1:6); “Do not be
ashamed” (cf. 1:8, 12–13); “share with me in the sufferings” (1:8); “Hold fast…sound words”
(1:13); “That good thing…keep” (1:14); “be strong” (2:1); “endure hardship” (2:3); “Be diligent
to present yourself approved” (2:15); “Flee…pursue” (2:22); “avoid” (2:23); “You…must
beware” (4:15).

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 He begins by assuring Timothy of his continuing love and prayers,

 Reminds him of his spiritual heritage and responsibilities.
 Perseverance, whether as a soldier, athlete, farmer, or minister of Jesus Christ, will
reap the reward.
 His teaching will come under attack as men desert the truth for ear “itching” words
(4:3).
 Paul’s example to guide him and God’s Word to fortify him as he faces growing
opposition and glowing opportunities in the last days.

Central to everything in Second Timothy is the sure foundation of the Word of God. Paul
focuses on the need to persevere:

 Persevere in Present Testing (1–2):

 Endure in Future Testing (3–4):

THEME: There is a personal and a corporate aspect in the themes of the book:

 For the individual, the theme is “kindle afresh the gift of God which is in you” (2 Tim.
1:6).
 For the church, the theme is “entrust sound teaching to faithful men who will be able
to teach others also by suffering and serving as a good soldier of Christ (2:2-4) or
perhaps fighting the good fight and finishing the course (4:6-7).

Key Word: Endurance in Ministry; Key Verses 2:3–4; 3:14–17

Key Chapter 2: Paul lists the keys to an enduring successful ministry:

 A reproducing ministry (1–2);
 An enduring ministry (3–13);
 A studying ministry (14–18); and
 A holy ministry (19–26).

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THE NON-PAULINE OR GENERAL EPISTLES

INTRODUCTION:

 These group of letters are referred to as antilogoumena except 1 Peter and 1 John
 These are the final eight epistles of the New Testament canon, seven of which have
often been called the General or Catholic Epistles, except Hebrews.
 The term Catholic was used in the sense of general or universal to distinguish them
from the Pauline Epistles which were addressed to churches or individuals like 2 and 3
John.
 Pauline Epistles are titled according to their addressees, but, with the exception of
Hebrews, all these epistles are titled according to the names of their authors.

In general, we may say that:

 Hebrews and the Epistles of John are primarily Christological and ethical,
calling Christians to abide in Christ as God’s final revelation and fulfillment of
the Old Testament covenant, to experience His life, and not go beyond the truth
of the gospel.
 James and 1 Peter are ethical, calling believers to a holy walk with Jesus
Christ.
 2 Peter and Jude are eschatological, warning believers against the presence
of false teachers and calling them to contend for the faith.

These eight epistles supplement the thirteen Pauline Epistles by offering different
perspectives on the richness of Christian truth. Each of the five authors—James, Peter, John,
Jude, and the author of Hebrews—has a distinctive contribution to make from his own point of
view.

With the exception of James, these letters were written near the end of Paul’s life or after
his time. As Paul anticipated in Acts 20:29–30; 1Timothy 4:1–3; and 2Timothy 4:3–4, the
problem of heretical teachings would reach alarming proportions in the church. It is significant
that most of the non-Pauline Epistles deal rather firmly with these dangerous doctrines. The
churches of this time were threatened not only by external opposition and persecution, but
also by internal attacks from false prophets.

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THE BOOK OF HEBREWS

INTRODUCTION: Written A.D 65

The authorship of this book is anonymous: Many suggestions have been made Paul,
Barnabas, Apollos, Silas, Aquila and Priscilla, and Clement of Rome. The theologian Origen
in the third century noted, that “only God knows who wrote Hebrews”.

Many Jewish believers, having stepped out of Judaism into Christianity, wanted to reverse
their course in order to escape persecution by their countrymen.

The writer wanted to persuade them that significant aspects of the Mosaic Law had been
fulfilled in Christ, and that the higher gospel law of Christ had replaced it. There is more to be
gained in Christ than to be lost in Judaism.

PURPOSES:
1. To show to the Hebrews by their own scripture and by sound reason why they should
no longer practice the Law of Moses.
2. To demonstrate the significant ways Christ is superior or better(13 times) than the Old
Testament Judaic system.
3. To exhort these Jewish believers to become mature in Christ and put away their
spiritual dullness and degeneration. Thus, it places heavy stress on Christology and
Soteriology (salvation).
4. To warn his readers against the dangers of giving up the substance of what they have
in Christ for the temporary shadows of the Old Testament system.
5. To admonished readers to go on to maturity and their reward as faithful believers,
partakers of their heavenly calling. To do this, there are five warning passages
inserted to challenge them to progress in their Christian faith (2:1-4; 3:1-4:13; 5:11-
6:20; 10:26-39; 12:14-29).

The author of Hebrews used the Old Testament to demonstrate

 The superiority of Christ’s person (1:1–4:13)
 The superiority of Christ’s work (4:14–10:18)
 The superiority of the Christian’s walk of faith (10:19–13:25).

The author seeks to demonstrate the significant ways Christ is superior or better or the
superiority or the surpassing greatness of Christ.

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I. The Superiority of Christ to the Old Covenant Leaders (Person) (1:1-7:28)

1. Christ Is Superior to Old Testament Prophets (1:1-3)

2. Christ Is Superior to the Angels (1:4-2:18)
3. Christ Is Superior to Moses (3:1-6)
4. Christ Is Superior to Joshua (3:7-4:13)
5. Christ Is Superior to the Aaronic Priesthood or priestly order (4:14-7:28)

II. The Superiority of Christ’s Sacrificial Work as Our High Priest (chaps. 8-10)

1. A Better Covenant (chap. 8)

2. A Better Sanctuary (9:1-12)
3. A Better Sacrifice (9:13-10:18)

III. The Superiority of the Christian’s walk of faith (10:19–13:25).

THEME: The basic theme of Hebrews is found in the use of the word “better” (1:4; 6:9; 7:7,
19, 22; 8:6; 9:23; 10:34; 11:16, 35, 40; 12:24). The words “perfect” and “heavenly” are also
prominent in describing the superiority of Christ in His person and work. He offers a better
revelation, position, priesthood, covenant, sacrifice, and power. The writer develops this
theme to prevent the readers from giving up the substance for the shadow by abandoning
Christianity and retreating into the old Judaic system. Clearly, the theme of Hebrews is the
surpassing greatness of Christ or His superiority, and thus also that of Christianity to the Old
Testament system.

Key Word: Superiority of Christ or the surpassing greatness of Christ .

Key Verses: (4:14–16; 12:1–2)

Key Chapter: (11)

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THE BOOK OF JAMES

INTRODUCTION: Written in A.D 45 to Jewish believers.

There were four men with the name James in the New Testament. These were:

 The son of Zebedee and brother of John (Mark 1:19) - martyred in A.D. 44 (Acts 12:2).
 The son of Alphaeus (Mark 3:18),
 The father of Judas (not Iscariot; Luke 6:16), and
 The half brother of the Lord (Gal. 1:19).

Therefore the authorship points to the half brother of Jesus who became the recognized
leader of the Jerusalem church (Acts 12:17; 15:13; 21:18).

PURPOSE: The purpose of this work is not doctrinal or apologetic but practical.
James seeks to challenge these believers to examine the quality of their daily lives in terms
of attitudes and actions. A genuine faith in Christ will produce real changes in a person’s
conduct and character, and the absence of change is a symptom of a dead faith.
Throughout his epistle James integrates true faith and everyday practical experience by
stressing that true faith must manifest itself in works of faith. Faith must work; it must produce;
it must be visible. Verbal faith is not enough; mental faith is insufficient. Faith must inspire
action.
1. 1:2-12 – Genuine Faith in Christ endures trials. Trials come and go, but a strong faith
will face them head-on and develop endurance.
2. 1:13 -18 - Genuine Faith in Christ understands temptations. It will not allow us to
consent to our lust and slide into sin.
3. 1:19-27 - Genuine Faith in Christ obeys the Word. It will not merely hear and not do.
Faith produces doers.
4. 2:1-26 - Genuine Faith in Christ harbors no prejudice. For James, faith and favoritism
cannot coexist. Faith displays itself in works. Faith is more than mere words; it is more
than knowledge; it is demonstrated by obedience; and it overtly responds to the
promises of God.
5. 3:1-12 - Genuine Faith in Christ controls the tongue. This small but immensely
powerful part of the body must be held in check. Faith can do it.
6. 3:13-18 - Genuine Faith in Christ acts wisely. It gives us the ability to choose wisdom
that is heavenly and to shun wisdom that is earthly.

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7. 4:1-17 - Genuine Faith in Christ produces separation from the world and submission to
God. It provides us with the ability to resist the Devil and humbly to draw near to God.
8. 5:1-12 - Genuine Faith in Christ waits patiently for the coming of the Lord even in the
midst of oppression and suffering.
9. 5:13-20 – Genuine Faith in Christ believes God in prayer

THEME: James develops the theme of the characteristics of true faith. He effectively uses
these characteristics as a series of tests to help his reader evaluate the reality of their
relationship to Christ.

Key Words: In a book of only five chapters, faith occurs 16 times. This, plus the strong
emphasis on godly living and the repetition of works, 13 times in chapter 2, shows these are
the two key words of the book.

Key Verses: 1:2-5. 1:19-27 2:14-17. Key Chapters: chapters 1 and 4

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THE FIRST LETTER OF PETER

INTRODUCTION: Written in A.D 65

1 Peter was among the homologoumena,

The letter is addressed to Christians scattered throughout five Roman provinces of the
peninsula of Asia Minor (Pontus, Galatia, Cappadocia, Asia, and Bithynia). That area today is
northern Turkey.

The churches in those provinces were made up of both Jews and Gentiles in dispersion (Gk,
Diaspora, “dispersion.”).Yet the Jewish Christians were being persecuted under the outbreak
of Nero’s persecution.

Persecution can cause either growth or bitterness in the Christian life. Response determines
the result.

In writing to Jewish believers struggling in the midst of persecution, Peter encourages them
to conduct themselves courageously for the person and program of Christ. Both their
character and conduct must be above reproach. Having been born again to a living hope,
they are to imitate the Holy One who has called them.

The Jewish leaders saw Peter as unschooled simply because he had not been trained in
rabbinical tradition, not because he was illiterate. Luke also recorded (Acts 4:13) that these
same leaders were astonished by Peter’s confidence and the power of his Spirit-controlled
personality.

PURPOSE: There are several specific purposes in this book.

It was written to encourage Christians or believers who were facing severe persecution for
their faith.

1. By focusing on the coming revelation of Christ and its deliverance (1:3-12),

2. By following Christ as their perfect example in suffering (2:21f.), and
3. By living in the world in accordance with their calling as a special people of God by
maintaining a good report with the Gentile world (2:4-12ff.; 4:1ff.).
4. By demonstrating the vital link between doctrine and practice (5:12) and encouraging
godly leadership and shepherding the flock of God (5:1f.), which is a vital element in
the church’s ability to function effectively in a hostile world.

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THEME: The theme of 1 Peter centers on the problem of suffering—particularly suffering in

the form of persecution for one’s faith (Nero’s persecution in A.D. 64).

 The grace of God in their salvation (1:1–2:10)

 Should give them an attitude of submission (2:11–3:12)
 In the context of suffering for the name of Christ (3:13–5:14).

It has been described as a manual or handbook showing Christians how they are to live as
temporary residents and ambassadors of Christ in an alien and hostile world (1:1, 13-21;
2:11-12; 3:14, 17; 4:1, 13, 15, 16, 19).

Key Word: “suffering for Christ.” “suffer” occurs some 16 times in the book and a
great source of hope and comfort of the coming revelation and glory of Christ that will
be revealed or brought to believers with its accompanying deliverance or ultimate
salvation (see 1:5, 7, 12, 13; 4:13; 5:1, 10-11).
Key Verses: 1:3-7; 1:14-21. “You shall be holy, because I am holy.” 1:17;
3:15-17; 4:12-13.

THE SECOND LETTER OF PETER

INTRODUCTION:

 Written just before his martyrdom in A.D. 67.

 Peter wrote at the end of his career
 Peter was martyred during Nero’s persecutions (about A.D. 67–68)
 First Peter deals with problems from the outside -External Opposition; Second Peter
deals with problems from the inside -Internal Opposition.

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First Peter Second Peter

External Opposition Internal Opposition

Hostility Heresy

Antagonism Apostasy

Endurance Steadfastness

Waiting Warning

Suffering Error

Submission Knowledge

Comfort Caution

Hope in the Lord’s Return Confidence in the Lord’s Return

Holiness Maturity

“Pain with a Purpose” “Poison in the Pew”

Peter writes to warn the believers about the false teachers who are peddling damaging
doctrine. He begins by urging them to keep close watch on their personal lives.

The Christian life demands diligence in pursuing moral excellence, knowledge, self-control,
perseverance, godliness, brotherly kindness, and selfless love.

By contrast, the false teachers:

 Promoted rebellious and Immoral way of life or sensuality;

 Pride
 Deceptiveness,
 Arrogant,
 Greedy,
 Covetous;
 Rejection of the Lordship of Jesus Christ or Perverted the doctrine of justification.
 Denies any thought of future judgment
 Live their lives as if the present would be the pattern for the future.

Peter reminds them that although God may be longsuffering in sending judgment, ultimately it
will come. In view of that fact, believers should live lives of godliness, blamelessness, and
steadfastness.

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PURPOSE: This epistle was written:

i. To expose the dangerous and seductive work of false teachers and to warn believers
to be on their guard so that they will not be “led away with the error of the wicked”
(3:17).

ii. To exhort the readers to “grow in the grace and knowledge of our Lord and Savior
Jesus Christ” (3:18), because this growth into Christian maturity is the best defense
against spiritual counterfeits.

iii. To provide a “reminder” (1:12–13; 3:1–2) to the readers of the foundational elements
in the Christian life from which they must not waver. This includes the certainty of the
Lord’s return in power and judgment.

THEME: The basic theme that runs through Second Peter is the contrast between the
knowledge and practice of truth versus falsehood.

Key Word: Warning against false prophets or teachers and mockers with false words (2:1-3;
3:3).Key Verses: 1:3; 1:20-21; 3:8-11.

Key Chapters: Chapter 1 - the nature and how of the inspiration of the Bible while 2 Timothy
3:16 -the fact of inspiration
It shows us that:
i. The Scripture is absolutely reliable, a sure word of prophecy,
ii. That no prophecy of Scripture ever comes about by the prophet’s own imagination,
i.e., he did not originate it himself, but rather
iii. It was the Holy Spirit Himself who is the source of the Scripture ensuring its accuracy.

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THE FIRST LETTER OF JOHN

INTRODUCTION: Written in A.D. 85-90 at Ephesus after the gospel but before the
persecutions of Domitian in A.D. 95.

John wrote this fatherly epistle out of loving concern for his “children,” whose commitment in
the truth was being threatened by the lure of worldliness and the craftiness of false teachers.

The Gnosticism, one of the most dangerous heresies of the first two centuries of the church
taught that:
1. Matter (body) is entirely evil and the spirit (soul) is entirely good, therefore a
divine being (Christ) could not take on human flesh. A flat denial of the
Incarnation of Christ.
2. Salvation is the escape from the body, achieved not by faith in Christ but by a
special knowledge - Gnosis  ς)
3. Christ’s true humanity was denied. The doctrine that Christ only seemed to
have a human body was called Docetism. (See 1John 1:1- 4).
4. The divine Christ joined the Man Christ at baptism and left him before He died,
a view called Cerinthianism.
5. Ascetism is the view that since the body was considered evil, it was to be
treated harshly.
6. Ebionites denied both the divinity and humanity of Christ

7. This led to throwing off all moral restraints, a claim that sinful behavior did not
hinder fellowship with God, hence a deplorable conduct and complete disregard
for Christian ethics. Total lack of morality.

In First John the apostle discusses fellowship with God. The meaning of fellowship and the
basis of fellowship (1:1–2:27) and the behavior of fellowship (2:28–5:21).

John sets forth at least three tests which can act as a “fellowship barometer” for his spiritual
children in their daily walk with God:
1. Confession of all known sins to God (1:9).
2. Walking in obedience to the light of God’s Word (2:4–5).
3. Demonstrating a love for the brethren? (2:9–10).

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PURPOSE: John the “beloved” apostle with a pastor’s heart wrote

i. To promote true fellowship (1:3f.),

ii. To experience full joy that comes from an eyewitness testimony to the
incarnation (1:4),
iii. To promote holiness through true fellowship (1:6-2:2),
iv. To prevent and guard against heresy (2:18-27)
v. To give assurance of salvation (5:11-13).

THEME: The theme of the book is fellowship with God through the Lord Jesus Christ (1:3-
7). In view of the heresy facing these believers, John wrote to define the nature of fellowship
with God whom he describes as light, love, and life. God is light (1:5), God is love (4:8, 16),
and God is life (see 1:1-2; 5:11-13). To walk in fellowship with God, then, means to walk in
the light which leads to experiencing His life, His love for others, and His righteousness.

To walk in the light means an honest acknowledgment of the problem of sin. Rather than the
denial of sin, this chapter shows us the need for the confession of the principle of sin (1:8),
confession of particular or personal sins (1:9), and confession of the practice of sin (1:10).

Key Words: is fellowship as expressed in the terms fellowship (1:3, 6, 7), and abide,
abiding, etc. (2:6, 10, 14, 17, 27, 28; 3:6, 9, 14, 15, 17, 24; 4:12, 13, 15, 16). Other key words
are righteous, righteousness, light, darkness, and sin and lawlessness.
Key Verses: 1:5-2:2. 5:11-13.

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THE SECOND LETTER OF JOHN

INTRODUCTION: A.D. 85
John’s first epistle was written to a group of believers in danger of following false teachers.
His second letter is addressed to a chosen lady and her children who are undergoing similar
temptations.
In Second John he forbids fellowship with false teachers, “If anyone comes to you and
does not bring this doctrine, do not receive him into your house, nor greet him” (v. 10).

PURPOSE: He wrote:-

 To give them clear instructions against receiving these false teachers into their homes
or house churches and giving them a Christian greeting.

This undoubtedly referred to recognizing them as teachers of the truth in their home
churches. John was not telling them to be rude or refuse to witness to them.

THEME: The theme of 2 John is the apostle’s concern that his readers continue to walk in
the truth of apostolic doctrine and in accordance with the commandments (vv. 4-6).

Because “many deceivers have gone out into the world, people who do not confess Jesus as
Christ coming in the flesh” (v. 7), John was writing to protect them from the evil deception of
those who refused to remain in the teaching of Christ, but were running beyond and away
from the truth (v. 9).

Key Words: The key words are “truth” (nine times), and “commandment” (14 times).
Key Verses: 6-11.

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THE THIRD LETTER OF JOHN

INTRODUCTION:

 In Third John he encourages fellowship with Christian brothers.

 It is addressed to “the beloved Gaius” (v. 1) regarding ecclesiastical problems Gaius
was facing.
 John voices his joy that Gaius is persistently walking in the truth and showing
hospitality to the messengers of the gospel and rebukes Diotrephes, who allowed
pride to replace love in his life, even rejecting the disciplining words of John.
 Everything that Gaius is, Diotrephes is not! John uses this negative example as an
opportunity to encourage Gaius.

Godly character and loyalty to the truth are never easy, but they bring God’s richest
commendation.

PURPOSE: Several distinct purposes emerge in this epistle:

i. To commend Gaius for his adherence to the truth and his hospitality to the emissaries
sent out by John (1–6a)
ii. To encourage Gaius to continue his support for the Christian workers (6b–8)
iii. To rebuke Diotrephes for his pride and misconduct or self-centered behavior (9–11)
iv. To provide a recommendation for Demetrius (12)
v. To inform Gaius of John’s intention to visit and straighten out the difficulties (10a, 13–
14).

THEME: The theme centers around the contrast between the ministry of Gaius and his
generous demonstration of Christian love as one walking in the truth in contrast to the
behavior of the selfishness of Diotrephes who, rather than walking in the truth, rejected what
John had said and was seeking personal preeminence (v. 9).

Key Word: The key idea is faithful ministry of selfless service to others as fellow workers in
the truth (vv. 5-8).
Key Verses: vv 6-8 and 11.

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THE LETTER OF JUDE

INTRODUCTION: Jude might be placed around A.D. 70-80

 Jude was the half-brother of Jesus, calls himself a slave of Jesus Christ,
 Jude originally intended to write on the theme of salvation. But because of pressing
threats to his readers he turns his attention instead to those who would seek to destroy
the gospel -the Gnostics.
 They therefore cultivated their “spiritual” lives and allowed their flesh to do anything it
liked, with the result that they were guilty of all kinds of lawlessness.

The dangers of false doctrine and rebellion are not new in the history of God’s dealings with
men. Disobedient Israel, fallen angels, Sodom and Gomorrah, Cain, Balaam, Korah—each
has experienced God’s judgment.

How then can a believer resist such onslaughts? By “building yourselves up on [in] your most
holy faith” (v. 20).

PURPOSE: Two major purposes can be seen in Jude:

i. To condemn the practices of the ungodly libertines who were causing trouble to the
churches and corrupting believers.
ii. Counsel believers to stand firm; continue to grow in faith while contending for the
apostolic truth that had been handed down to the church.

THEME: Jude intended to write about the common salvation, but because of the inroads of
heresy and the danger threatening the church, he was compelled to write to encourage
believers to contend or compete earnestly for the faith against false teachings that were
secretly being introduced in the churches. Evidently, definite advances were being made by a
form of Gnosticism - an antinomian form.

Key Word: “contend for the faith.” Key Verses: vv. 3 and 24.

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THE PROPHETIC BOOK OF THE NEW TESTAMENT

THE BOOK OF REVELATION

Introduction:
 John wrote this book in A.D. 95 or 96.
 It is also known as the Apocalypse in Gk apokalypsis, meaning “unveiling,” or
“disclosure,” or “revelation.” Thus, the book is an unveiling of that which otherwise
could not be known,
 With the book of Revelation, we have the conclusion and consummation of the Bible
as God’s revelation to man. As Genesis is the book of beginnings, Revelation is the
book of consummation which anticipates the end-time events, the return of the Lord,
His end-time reign, and the eternal state.
 As one moves through the Bible a number of great themes are introduced and
developed. The gospels and epistles begin to draw these lines together, but it is not
until we come to Revelation that they all converge in one great consummation.

 John’s effective testimony for Christ led the Roman authorities to exile him to the
small, desolate island of Patmos in the Aegean Sea (1:9) where Romans banished
criminals and political offenders.
 Revelation was written at a time when Roman hostility to Christianity was erupting into
overt persecution (1:9; 2:10, 13).

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 Worship of deceased emperors had been practiced for years, but Domitian was the
first emperor to demand worship while he was alive. This led to a greater clash
between the state and the church.
 John directed this prophetic word to seven selected churches in the Roman
province of Asia (1:3–4). Ephesus, Smyrna, Pergamum, Thyatira, Sardis,
Philadelphia, and Laodicea (Chap.2-3).

PURPOSE
i. To encourage Christians to persevere by standing firm in Christ in view of God’s plan
for the righteous and the wicked. This plan is especially clear in the stirring words of
the epilogue (22:6–21).
ii. To challenge complacent Christians to stop compromising with the world.
iii. According to futurists, Revelation serves the additional purpose of providing a
perspective on end-time events that would have meaning and relevance to the spiritual
lives of all succeeding generations of Christians.

Revelation centers on visions and symbols of the resurrected Christ who alone has authority
to judge the earth, remake it, and rule it in righteousness. After a dramatic description of his
overwhelming vision of the glorious Christ (1). The three major movements in this profound
unveiling are captured in [Link]

i) “The Things Which You Have Seen” (1)

ii) “The Things Which Are” (2–3):
iii) “The Things Which Will Take Place after This” (4–22):

This book is more relevant now than ever before, especially in view of modern political,
economic, military, technological, and communicative developments. Some of the once
mysterious descriptions now have contemporary analogies.
 John records seven messages to seven Asian churches (2–3).
 Chapters 4–19 portray unparalleled judgment upon rebellious mankind, the scenes
shifting back and forth from heaven to earth. Jesus Christ is not only the Lamb that
was slain, but also the Lion who has received all authority to stand in judgment of
men and angels.
 After describing the Second Advent and the judgments that follow, John records
his vision of the New Heaven and New Earth and surveys the marvels of the New
Jerusalem (20–22).

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CHRIST IN REVELATION : Revelation has much to say about all three persons of the
Godhead, but it is especially clear in its presentation of the awesome resurrected Christ who
has received all authority to judge the earth.
 He is called Jesus Christ (1:1),The faithful witness, The firstborn from the dead, The
ruler over the kings of the earth (1:5),The First and the Last (1:17), He who lives
(1:18), The Son of God (2:18), Holy and true (3:7), The Amen, The Faithful and True
Witness, The Beginning of the creation of God (3:14), The Lion of the tribe of Judah,
The Root of David (5:5), A Lamb (5:6), Faithful and True (19:11), The Word of God
(19:13), KING OF KINGS, AND LORD OF LORDS (19:16), Alpha and Omega (22:13), He
Bright and Morning Star (22:16), and The Lord Jesus Christ (22:21).

INTERPRETATION OF REVELATION:
The purposes for which Revelation was written depend to some extent on how the book as a
whole is interpreted. Because of its complex imagery and symbolism

 This leads to the view that the book should not be studied because its mysterious
nature will only lead the student into error.

 The opposite extreme is the overconfident approach which asserts that every
symbolic nuance can be captured. This can lead to unhealthy speculation.

That is the reasons why the author identifies himself as John about four times in the entire
book in the following verses: 1:1, 4, 9; 22:8

Revelation is the most difficult biblical book to interpret, and there are four major alternatives:

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SCHOOLS OF INTERPRETATION OF THE BOOK OF REVELATION

SCHOOL OF TRAITS DESCRIBING THIS SCHOOL VIEWS OF MILLENNIUM

INTERPRETA
TION
 Sees all Revelation as historically fulfilled in Amillennialist
the first Century with eternal destinies  No future millennium
taught in the last two chapters.  Rev. 20:1-6 is now
PRETERIST  Chapter 1-20 only for first Century and  Second coming of Christ
fulfilled them only for didactic values in the  Resurrection of believers and
succeeding centuries – Chap 21-22 Future unbeliever
Consummation  Last Judgment
 New Heaven and New Earth
Postmillennialist
 Christ come after the millennium
 Approached Revelation as an Allegory  Not necessarily literal 1000yrs of
 Applies Revelation Prophetically to all the blessedness, prosperity and well
Centuries since the time of Christ being
HISTORICIS
 Only chapters 19 – 22 foretell events after  Christ age same as millennium
T Christ’s second coming.
 Great spiritual changes Matt. 28:18 –
20; 13:31-32, 2nd Thess 2:3-4, Matt.
24:21-30
 Second coming, Resurrection of both
believers unbelievers, Judgment,
New Heaven and New Earth..
 Revelation is a series of pastures teaching Amillennialist
spiritual truths  As described above
IDEALIST  No Prophecy of specific historical event in
OR Revelation
SYMBOLIC  Chapters 1-22 -Message for Christendom
regarding the struggle between good and evil
– good will triumph
 The seven churches (2-3) represent periods Pretribulational Premillennialist
of church history up to the rapture. Not  Christ comes before the millennium
prophetic but rather descriptive of the and before the tribulation
churches in Johns Day to the end times.  Catching up (Rapture) of believers to
 But chapters 4-22 are prophetic Rapture, be with Christ (Both living and
FUTURIST
Great Tribulation Second Advent to earth Resurrected) 1st Thess 4:16-17
millennium and Eternal state.  The Tribulation (7 Years)
 4-12 Looks into the time immediately  Millennium 1000 Years
proceeding the second Advert Isaiah 65:20, Isa. 11:6-9 and Ps. 72:8-14
 13-18 Introduction (7 Years)  Satan bound as to activity and power
 19-22 Second coming and Judgment of during this time
Christ  Resurrection of Unbelievers
 Judgment throne of Christ
 New Heaven, New Earth

Generally speaking, proponents of the first three views are:

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i. Amillennialists believe that the Christian’s present heavenly position in Christ is the
true “millennium,” not an earthly kingdom;
ii. Postmillennialists believe that the spread of the gospel will lead to a golden age of
peace on earth followed by the return of Christ.
iii. Premillennialists believe that the six appearances of “a thousand years” (20:2–7) are
to be taken literally as the duration of the earthly kingdom that Christ will establish
between the Second Advent and the creation of the new universe.

Genesis 1–3 Revelation 20–22

“In the beginning God created the heavens and “I saw a new heaven and a new earth” (21:1)
the earth” (1:1)

“The darkness He called Night” (1:5) “There shall be no night there” (21:25)

“God made two great lights” (sun and moon; 1:16) “The city had no need of the sun or of the moon”
(21:23)

“In the day that you eat of it you shall surely die” “There shall be no more death” (21:4)
(2:17)

Satan appears as deceiver of mankind (3:1) Satan disappears forever (20:10)

Shown a garden into which defilement entered Shown a city into which defilement will never
(3:6–7) enter (21:27)

Walk of God with man interrupted (3:8–10) Walk of God with man resumed (21:3)

Initial triumph of the serpent (3:13) Ultimate triumph of the Lamb (20:10; 22:3)

“I will greatly multiply your sorrow” (3:16) “There shall be no more death or sorrow, nor
crying; and there shall be no more pain” (21:4)

“Cursed is the ground for your sake” (3:17) “There shall be no more curse” (22:3)

Man’s dominion broken in the fall of the first Man’s dominion restored in the rule of the new
man, Adam (3:19) man, Christ (22:5)

First paradise closed (3:23) New paradise opened (21:25)

Access to the tree of life disinherited in Adam Access to the tree of life reinstated in Christ
(3:24) (22:14)

They were driven from God’s presence (3:24) “They shall see His face” (22:4)

THEME: One’s understanding of the theme depends to some degree on one’s method of
interpretation of Revelation. Following the futurist view of interpreting Revelation, the
prominent theme of the book concerns the conflict with evil in the form of human personalities
energized by Satan and his world-wide system, and the Lord’s triumphant victory to overthrow
these enemies to establish His kingdom both in the Millennium (the 1,000 years of Revelation
20) and in eternity.

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