New Testament Survey
e Apostolic Witness
to Jesus Christ
’
New Testament Survey
e Apostolic Witness
to Jesus Christ
’
Bethlehem College & Seminary
th Avenue South
Minneapolis, MN
.. | ..
[email protected] | bcsmn.edu
Copyright © by Bethlehem College & Seminary
All rights reserved. No part of this publication may be reproduced, modied,
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or otherwise, without the prior written permission of the copyright owner.
Scripture taken from e Holy Bible, English Standard Version. Copyright © by Crossway Bibles,
a publishing ministry of Good News Publishers. Used by permission. All rights reserved.
New Testament Survey
The Apostolic Witness to Jesus Christ
’
Table of Contents
Instructor’s Introduction
Course Syllabus
Lesson Introduction and the Gospel of Matthew
Lesson e Gospel of Mark
Lesson e Gospel of Luke
Lesson e Gospel of John
Lesson e Book of Acts
Lesson e Book of Romans
Lesson & Corinthians
Lesson e Books of Galatians, Ephesians, Philippians, Colossians, and Philemon
Lesson & essalonians, & Timothy, and Titus
Lesson Hebrews and James
Lesson & Peter, – John
Lesson Jude and Revelation
Appendix A: Supplemental Material
TN’
Instructor’s
Introduction
It is our hope and prayer that God would be pleased to use this curriculum for
his glory. us, the intention of this curriculum is to spread a passion for the
supremacy of God in all things for the joy of all peoples through Jesus Christ
by equipping men, women, and young adults to serve as family, business and
community leaders, full-time Christian workers, missionaries, pastors, and
teachers. is curriculum is guided by the mission and vision of Bethlehem
College & Seminary, which are more fully explained at bcsmn.edu. At the
Bethlehem website, you will nd the God-centered philosophy that undergirds
and motivates everything we do. May God be gloried in us as we are satised in
him alone!
New Testament Survey: e Apostolic Witness to Jesus Christ is a -lesson
introduction to the New Testament. is course surveys the message of the
New Testament, both at the individual book level and at the canonical level.
is course is an attempt to present, book by book, the message of Jesus Christ
through his apostles. at is, students will grasp the main themes and overall
message of each individual book of the New Testament as it bears witness to
the gospel of Jesus Christ. Emphasis will be given to considering the author,
audience, structure, and major themes of each New Testament book. Students
will be able to show how the entire New Testament bears witness to Jesus the
Messiah as the Lord of the universe, the fulllment of all of God’s promises, and
the Savior and Satiser of his people.
New Testament Survey
is course is designed to accomplish specic objectives. A student successfully
completing this course should be able to
▷ magnify the worth of God in a more meaningful and personal way by
treasuring him in their heart above all else. We recognize that this, the
ultimate objective of the course, is impossible apart from the grace of God
in the working of the Holy Spirit, who exalts the risen Lord, Jesus Christ.
▷ understand the Scriptures more fully as a result of searching them diligently
throughout the course. Every lesson will compel the student to read and
meditate on the Word. Our desire is to encourage students to be Bereans (cf.
Acts :).
▷ have a general understanding of the author, recipients, and structure of each
New Testament book.
▷ explain the central theme(s) of each individual book of the New Testament.
▷ summarize each New Testament book in one sentence.
▷ articulate the centrality of the person and work of Jesus in the New
Testament.
▷ discuss and apply the biblical truth that is presented in the curriculum.
As the instructor of this course, it is imperative that you are completely familiar
with the curriculum. We therefore recommend that you read this entire section
carefully and then skim through the rest of what is contained in this binder.
e students should work through the course in lessons, ideally in hours
of in-class instruction and with approximately .– hours homework each week.
To achieve the kind of undistracted focus and academic rigor that maximizes
learning, we recommend that this course be taught as a weeknight class. We
anticipate, however, that this curriculum might be adapted for a Sunday school,
small group, or discipleship setting. If this is necessary or most appropriate, we
urge you to establish an expectation among your students that this course will
require more concentration and commitment than a typical Sunday school class
would normally require. e instructor should set a tone of serious and earnest
study before the course begins.
TN’
First LessonBefore the rst class session, you will need to decide when and where this course
will be oered. Record this information on the syllabus in the box labeled:
“Course Information.” You may also want to include your contact information
in this box. e schedule incorporated in the syllabus does not have assigned
dates. Please write the intended dates for each lesson. Once you have completed
lling out the syllabus, photocopy it so that you may distribute one copy to
each student enrolled in the course. e Student’s Workbook does not include
a syllabus, so your students will not have a syllabus until you distribute one.
Photocopying the syllabus is the only photocopying that is required of you by
this curriculum.
e lesson outline given below is our suggestion for how the class time
should be structured. Although it is not necessary to follow this outline rigidly,
nevertheless you should allow adequate time for each component of the lesson.
Lesson is the only lesson you will take your students through without their
prior preparation. For all subsequent lessons, students will work through
the lesson on their own before coming to class. Review the rst lesson and
its “Teaching Notes” thoroughly before you attempt to teach it. As with later
lessons, it is suggested that the instructor read through the lesson prior to class
and choose the appropriate questions, or parts of questions, to focus on during
class. It is unlikely that every part of the curriculum can be covered in one class
setting.
To prepare for each lesson, we recommend that you review the lesson material
thoroughly. Again, given the length of most lessons, we recommend you read
through each lesson prior to class and make notes on which sections you believe
the class should spend the most time on.
Each lesson’s homework is divided into ve days of assignments. Students
should be encouraged to complete this daily work throughout the week rather
than attempting to rush through the material the day before class. Each day will
contain reading and reection questions. e instructor should ease the mind
of the student by helping them prioritize the workload. e most important
part of each week is to read the biblical text. Students should make sure that is
accomplished before letting their time slip away by spending too much time
on answering the questions. e homework, however, is to be completed before
the next class session. In preparation for class the student will also read selected
chapters from Introducing the New Testament, edited by Andy Naselli. is
book will be addressed in lesson questions and help the student glean a better
understanding of the New Testament book under consideration.
Subsequent Lessons
New Testament Survey
Each class session is designed to cover the book, or books, the students have
spent the week reading and reecting on. is course is aer the overarching
issues of each book, and the New Testament as whole, so narrow exegetical
topics have been avoided.
Although you are welcome to adjust your course to best suit your particular
setting and students, the basic components of each lesson could include the
following:
▷ Prayer: e practice of serious and rigorous study does not replace the
need for prayer. In this curriculum, prayer is coupled with serious study. It
is a humble activity that should permeate the entire process. erefore, the
importance of prayer is communicated in this curriculum by placing it at
the beginning of every lesson.
▷ Discussion: is is a key component of each lesson! e discussion
time allows the students to share the joy of what they discovered in their
homework and provides the instructor with an opportunity to rene the
students’ understandings of the New Testament. See the section entitled
“Teaching Style” below for sugges¬tions on how to use this time eectively.
▷ Questions/Answers: All the exercises in this curriculum will reinforce
what the students have learned in their personal study, prepare them for
continued reection, and challenge them to think about what they are
reading.
▷ Daily Summaries: Each day of homework covers specic aspects of each
New Testament book. e instructor should utilize these summary sections
to make sure the overall issues are grasped before moving on.
▷ One-Sentence Summaries: At the end of the discussion time, the instructor
should allow students to share their one-sentence summary of the New
Testament book(s) under consideration. e class should press into these
summaries and ask the student why they have summarized the book as they
have.
▷ Closing: Before dismissing the class the instructor should ask for feedback
concerning application of truths learned. How do the students feel the
overall message of the book(s) discussed so far challenges them to live for
the glory of King Jesus?
TN’
As the instructor, you will be expected to do all the preparation for each lesson
that is required of the students and more. We strongly recommend that you
obtain a Student’s Workbook and attempt to complete the homework on your
own before consulting this Instructor’s Guide. e Instructor’s Guide provides
our suggested answers. Some questions in this curriculum are open-ended and
could be answered in dierent ways. You may nd that the answers contained in
this manual may not be the clearest or most accurate answers possible. erefore
we encourage you to improve upon our answers if you can. It is essential to
understand that this Instructor’s Guide is meant to be a resource; the real
authority is God’s Word.
You will also notice that the Instructor’s Guide has material that is not
included in the Student’s Workbook in the form of Teaching Notes at the
beginning of the lesson and throughout the course, in the side margins. Consult
these notes aer thoroughly reviewing the lesson.
It is our conviction that the best teachers foster an environment in the classroom
which engages students. Adults learn by solving problems or by working
through things that provoke curiosity or concern. erefore, we discourage you
from lecturing for the entire lesson. Although an instructor will constantly shape
conversation, clarifying and correcting as needed, they will probably not talk for
the majority of the lesson. is curriculum is meant to facilitate an investigation
into biblical truth—an investigation that is shared by the instructor and the
students. erefore, we encourage you to adopt the posture of a “fellow-learner”
who invites participation from everyone in the class.
It might surprise you how eager adults can be to share what they have
learned in preparing for each lesson. erefore, you should invite participation
by asking your students to share their discoveries. Here are some of our “tips”
on facilitating discussion that is engaging and helpful:
▷ Don’t be uncomfortable with silence initially. Once the rst student shares
their response, others will be likely to join in. If you cut the silence short by
prompting the students, they are more likely to wait for you to prompt them
every time.
▷ Arm answers whenever possible and draw out the students by asking
for clarication. Your aim is to make them feel comfortable sharing their
ideas and learning, so be extremely hesitant to “shut down” a student’s
contribution or “trump” it with your own. is does not mean, however,
that you shouldn’t correct false ideas—just do it in a spirit of gentleness and
love.
Teaching Style
New Testament Survey
▷ Don’t allow a single student or several students to dominate the discussion.
Involve everyone and intentionally invite participation from those who are
more reserved or hesitant.
▷ Labor to show the signicance of their study. Emphasize the things that the
students could not have learned without doing the homework.
▷ Avoid talking too much. e instructor should not monopolize the
discussion, but rather guide and shape it. If the instructor does the majority
of the talking, the students will be less likely to interact and engage, and will
therefore not learn as much. Avoid constantly adding the “denitive last
w o rd.”
▷ e instructor should feel the freedom to linger on a topic or question if the
group demonstrates interest. e instructor should also pursue digressions
that are helpful and at least somewhat relevant. e instructor, however,
should attempt to cover the material. So avoid the extreme of constantly
wandering o topic, but also avoid the extreme of limiting the conversation
in a way that squelches curiosity or learning.
▷ e instructor’s passion, or lack of it, is infectious. erefore, if you
demonstrate little enthusiasm for the material, it is almost inevitable that
your students will likewise be bored. But if you have a genuine excitement
for what you are studying, your class will be impacted positively. erefore,
it is our recommendation that, before you come to class, you spend
adequate time working through the homework and praying so that you can
overow with genuine enthusiasm for the Bible and for God in class. is
point cannot be stressed enough. Delight yourself in God and in his Word!
It may be necessary to again stress that this curriculum is merely a resource.
As the instructor, you should feel the freedom to structure the class time and
to discuss through the material in a way that promotes the maximum learning
and enjoyment of your students. Lingering on certain questions, pursuing
helpful digressions, examining relevant portions of Scripture, adding other
supplemental material, and customizing the curriculum to t your situation are
all heartily approved.
If you still have questions aer reading this introduction and surveying the
curriculum, you may contact Bethlehem College & Seminary at [email protected].
We are also eager for your comments and suggestions! anks!
Questions or Comments?
New Testament Survey
e Apostolic Witness to Jesus Christ
New Testament Survey: e Apostolic Witness to Jesus Christ is a -week course surveying the message of the New
Testament, both at the individual book level and at the canonical level. is course is an attempt to present, book-
by-book, the message of Jesus Christ through his Apostles. at is, students will grasp the main message of each
individual book of the New Testament as it bears witness to the gospel of Jesus Christ. Emphasis will be given to
considering the author, audience, structure, and major themes of each New Testament book. Students will be able to
show how the entire New Testament bears witness to Jesus the Messiah as the Lord of the universe, the fulllment of
all of God’s promises, and the Savior and Satiser of his people.
is course is designed to accomplish specic objectives. A student successfully completing this course should be
able to
▷ magnify the worth of God in a more meaningful and personal way by treasuring him in their heart above all
else. We recognize that this, the ultimate objective of the course, is impossible apart from the grace of God in the
working of the Holy Spirit, who exalts the risen Lord, Jesus Christ.
▷ understand the Scriptures—especially the passages pertaining to the issue of racial harmony— more fully as
a result of studying them diligently throughout the course. Every lesson will compel the student to read and
meditate on the Word. Our desire is to encourage students to be “Bereans” (cf. Acts :).
▷ have a general understanding of the author, recipients, and structure of each New Testament book.
▷ explain the central theme(s) of each individual book of the New Testament.
▷ summarize each New Testament book in one sentence.
▷ articulate the centrality of the person and work of Jesus in the New Testament.
▷ discuss and apply the biblical truth that is presented in the curriculum.
New Testament Survey
▷ ESV (English Standard Version) Study Bible (all quotes in this curriculum will come from the English Standard
Version [ESV] unless otherwise noted). Other English versions of the Bible are acceptable for this course, but not
recommended, as some questions and reading are from notes found in the ESV Study Bible.
▷ D. A. Carson and Douglas J. Moo, Introducing the New Testament: A Short Guide to Its History and Message, ed.
Andrew David Naselli (Grand Rapids, Mich: Zondervan, )
Students should expect to spend approximately .- hours per week on homework outside of class. Homework will
include the following:
. Reading:
a. Prayerfully read the assigned Bible reading for each day.
b. Read the Required Reading in the Carson and Moo text.
. Writing:
a. Answer questions found throughout the study.
b. Write a one-sentence summary of each New Testament book.
c. Explain your one sentence summary in one short paragraph.
Students will pass this course if they attend at least class sessions and complete all the assignments. Please contact
the instructor with any problems or concerns.
Lesson Date
Lesson Title
Introduction and the Gospel of Matthew
e Gospel of Mark
e Gospel of Luke
e Gospel of John
e Book of Acts
e Book of Romans
& Corinthians
e Books of Galatians, Ephesians, Philippians, Colossians, and Philemon
& essalonians, & Timothy, and Titus
Hebrews and James
& Peter, – John
Jude and Revelation
New Testament Survey
e Gospel
of Matthew
Our rst four lessons will look at the Gospels. e rst three Gospels are
traditionally labeled the Synoptic Gospels. ey present the life and ministry of
Jesus from dierent, though complementary, vantage points. Taken together, the
Gospels of Matthew, Mark, and Luke give us a robust picture of the life of Jesus.
Matthew is the rst book in the New Testament. e author aims to show
that in fulllment of Old Testament promises, Jesus is the long-awaited Messiah-
King. His coming ushers in the “Kingdom of Heaven.” Because he is the
Messiah, his people should follow and worship him.
Aer completing this lesson, the student should
▷ have a general understanding of the author, recipients, and structure of
Matthew.
▷ grasp the fulllment of God’s purposes as recorded in Matthew.
▷ be familiar with the various responses to Jesus and his ministry.
▷ understand the relationship between the “Kingdom of Heaven” and the
“Kingdom of God.”
New Testament Survey
Since this curriculum is designed as an introduction to the books of the New
Testament, it is freely conceded that many issues will be supercially addressed.
It is impossible to stop and dig into the many exegetical questions that students
may develop as they read. It will be important for the instructor to set the tone
for the class in this introductory lesson by not engaging in lengthy discussions
over various exegetical issues.
Because of the breadth of the content addressed in this course, there are nine
questions and some reading assigned for the rst lesson. As the instructor, you
will need to decide on the best way to help your students through the content. If
your students have not had a chance to work through the lesson before meeting,
you may need to extend the length of the rst class meeting to accommodate
for both introductions and what may need to be a slow progression through the
lesson.
At the beginning of each lesson we will highlight important information
regarding each section of the study.
Preliminary Issues: Each lesson includes more than most students will be able
to nish in a given week. It certainly cannot be covered in depth in one two-
hour course. You will need to make sure to take the time to work through the
lesson and highlight the points you want to skim over and the points you wish to
linger on. Each week you will need to make those decisions.
As you prepare to spend the next three weeks looking at the Synoptic
Gospels, it would be wise to review “Reading the Gospels and Acts” in the
ESVSB, pages –. e essay will note issues such as literary genre, as well
as distinctive aspects of each Gospel account.
Authorship Issues: e Gospel accounts are technically anonymous. at is, the
author does not identify himself in the letter itself. us, it will be important for
the instructor to prepare for potential questions concerning this issue. For help,
see the ESVSB, page .
Structural Issues: Don’t spend too much time walking through the geographical
considerations, or the Discourse paradigm. Instead, mention these points and
move on to the structure as set forth by Carson and Moo.
TN
ematic Issues: e students are encouraged to read Genesis :–; :–;
:– to familiarize themselves with the Abrahamic covenant. en they are
encouraged to read Samuel :– to familiarize themselves with the Davidic
covenant. ese two covenants stand behind much of the language of fulllment
found in Matthew (and the rest of the New Testament). As the instructor, you
should know these passages as well.
▷ For more information, it would be helpful to read, “Overview of the Bible,”
on pages – of the ESVSB.
e instructor should keep the dierences between “Son of God” and “Son
of Man” in mind. It would be benecial to nd the sermon “Why is Jesus
Called ‘Son of Man’?” at desiringGod.org. It is important for the instructor
to thoroughly read this sermon and be prepared to help the class clearly
understand the dierences in terms.
For discussions of the “Kingdom of Heaven” versus the “Kingdom of God,”
and how these two phrases relate, we recommend the superb essay by Dr.
Jonathan Pennington, “e Kingdom of Heaven in the Gospel of Matthew,”
in the Southern Baptist Journal of eology. is article can be found in
Appendix A.
New Testament Survey
Day 1
Required Reading:
▷ ESV Study Bible: Matthew –
▷ Introducing the New Testament: Chapter : “Matthew”
Preliminary Denitions:
• Synoptic Gospels: A term used to describe the rst three Gospels in the New
Testament. e term “synoptic” is used to convey the similarities in content,
structure, and tone between the three books.
• Internal Evidence: Evidence found within the book in question that helps the
reader answer questions.
• External Evidence: Evidence found outside of the book in question that helps
the reader answer questions.
Author and Recipients
In contrast to Paul’s letters, the Gospels never identify their own authors. We
must rely instead on the testimony of the early church (external evidence). ere
is ample evidence from the early church attesting to Matthew as the author.
. According to Introducing the New Testament, Matthew is the
author of Matthew, who was writing to Jewish believers in Palestine
or Syria .
An important question to ask is, who is Matthew? Many believe Matthew to be
the tax collector mentioned in Matthew :–. He is identied as Levi in Mark
: and Luke :. us, it is likely that Matthew the Tax Collector wrote one of
the Gospel accounts.
In this curriculum the
abbreviation ESVSB will
refer to The ESV Study Bible
(Wheaton, IL: Crossway, 2008).
It may be helpful to briefly
share with your students why
Carson and Moo state that “very
little hangs on” whether or not
Matthew wrote the Gospel
account that bears his name.
See The ESV Study Bible, page
1815, for more information.
It should be acknowledged that
the Gospels were written for
all Christians. See Introducing
the New Testament, page 24-25.
Tax collectors were not popular individuals among the Jewish people. ey
were oen Jews who had taken positions within the Roman administration and
were charged with collecting taxes from their own countrymen. e feeling of
the Jews toward such people is easily discernable when we read Matthew :.
e religious leaders were appalled that Jesus would dine with “tax collectors
and sinners.”
us, it is signicant that Jesus calls as an apostle a person that the Jews
would have despised. Jesus demonstrates from the outset that he came to call
the sick (sinful) (cf. Matt :; Mark :; Luke :). e opening of our English
New Testament teaches us that Jesus has exalted the lowly and the despised. He
befriended sinful people and even employs them to share the gospel with a lost
and dying world (cf. Matt. :).
The Structure of Matthew
Understanding how a book ts together helps us to follow the story in the way
the author intended. Gaining insight into the structure can serve as a table
of contents as you read the book. Carson and Moo (in their unabridged An
Introduction to the New Testament) list several approaches to understanding the
structure of Matthew.
Before we oer a detailed outline, we will note the two
discussed by Carson and Moo.
. Geographic Structure: e geographic progression shows Jesus moving
from Galilee in the north to Jerusalem in the south. Noting Jesus’ clear
march towards Jerusalem helps us appreciate the resolve that Jesus
exhibited as he submitted to the will of his Father (cf. Luke :).
ough this seems to be a legitimate way to structure all the Gospel
accounts, it does not seem to explain the purpose of the Gospel.
. Five Discourses: Matthew uses a formula that marks ve distinct
discourses in the book: “And it happened, when Jesus had nished
saying these things, that…” (:–; :; :; :; :). is formula
does not occur anywhere else in the New Testament and is evidence that
Matthew may have used such a literary marker to develop the structure
of his Gospel.
1 D.A. Carson and Doug Moo, An Introduction to the New Testament. 2nd ed. (Grand
Rapids: Zondervan, 2005), 134-136.
New Testament Survey
. Book I—Narrative: Ch. –; Discourse: Ch. –
. Book II—Narrative: Ch. –; Discourse: Ch.
. Book III—Narrative: Ch. –; Discourse: Ch.
. Book IV—Narrative Ch. –; Discourse: Ch.
. Book V—Narrative: Ch. –; Discourse: Ch. –
Two sections of Matthew are le out of these ve “Books” listed above—
Chapters – and –. What purpose do they serve? Carson and Moo argue
that Chapters - should be considered an introduction to the main, synoptic,
content of the book. Matthew – may have been written as the climax of the
narrative, with the intent that the disciples would continue to teach.
Day 1 Summary
Scholars have proposed various structures of the Gospel of Matthew
in the past. In this section you have surveyed two structural proposals.
First, we looked at the Geographical proposal. Though it offers us an
important glimpse into Jesus’ march towards Jerusalem, we conclude
that it is not significant enough, or unique enough to Matthew, to be
the most plausible structural proposal. It simply does not tell us any-
thing about Matthew’s purpose for writing. The second proposal was
that the Gospel of Matthew is structured around the formula, “And it
happened, when Jesus had finished saying these things, that….” This
formula is significant literarily and should not be dismissed. Following
this formula we are left with two introductory chapters (Ch. 1–2) and
three concluding chapters (Ch. 26–28). In the middle we have five
books, each made up of a section of narrative, stories about Jesus, and
a section of discourse, teachings from Jesus.
See Introducing the
New Testament, pages 21-24,
for a more detailed
outline of Matthew.
See Douglas J. Moo and
D.A. Carson, An Introduction
to the New Testament,
2nd ed. (Zondervan, 2005), 136.
Day 2
Required Reading: ESV Study Bible, Matthew –
Further Reading:
▷ ESV Study Bible: Abrahamic Covenant—Genesis :—; :–; :–
ESV Study Bible: Davidic Covenant— Samuel :–
As you read, consider how Jesus fullls the promises that are made to both
Abraham and David.
For the next two sections this study looks at particular themes in Matthew. In
order to trace how Matthew develops these themes, we will survey numerous
texts. e themes we consider should help you to understand Matthew’s purpose
in writing and to have a rmer grasp of the overall message of the book.
—
e fulllment of Old Testament promises is a major theme in the Gospel
of Matthew. e opening sentence of Matthew ties the message to the Old
Testament. We can trace this theme of fulllment by looking at Old Testament
texts and Old Testament titles that Matthew uses.
Old Testament Texts
ough we cannot survey each text that emphasizes the theme of fulllment, we
will look at a few that illustrate the point. We begin with the opening genealogy.
is genealogy ties Jesus to the Jewish patriarchal line of Abraham, Isaac and
Jacob, and the kingly line of David.
In this genealogy, total generations are mentioned. e inclusion of Rahab
and Ruth is important to note. Not only are they women (while men dominate
the list), but Rahab was a prostitute and Ruth a Gentile. Rahab’s inclusion points
As the instructor, it will be
very beneficial for you to read
the materials recommended in
the Further Reading sections.
However, it is not required for
your students, although it would
be helpful for them if they have
the desire to learn more.
New Testament Survey
out to us that Jesus not only calls sinners to be his disciples, but his very lineage
is made up of the outcasts of society. Ruth’s inclusion is likewise signicant
because God used a woman who was not an ethnic Israelite to continue the
genealogy of the Messiah.
. Who would be concerned with this type of genealogy? What purpose
does the genealogy serve?
.· It seems that those who would be most concerned are the
Jewish people who were waiting for the fulfillment of the promises given to
Abraham, David and the Jewish people.
e Gospel of Matthew is packed with references to the Old Testament (over
direct quotations!). e careful reader is wise to pay attention to both the Old
Testament and New Testament context of the quoted passages.
In the passages listed in the table below, note how many direct quotations
from the Old Testament.
Passage Number of Quotations
Matthew 2
3 — (2:6, 15, 18)
Matthew 4
5 — (4:4, 5a, 5b, 10, 15-16)
Matthew 21
5 — (21:5, 9b, 13b, 16b, 42)
Total Quotations
13
Matthew uses the word “fulll” times. e Greek word the writer uses
means to “cause something to be full.” Matthew uses this term to show that the
promises of the Old Testament surrounding the coming of the Messiah were
brought to fruition in the person and work of Jesus.
“Fulllment” language is found throughout Matthew’s Gospel. Jesus fullls
the Old Testament promises. e promises, predictions, types, etc., were coming
to fruition. e shadows in the Old Testament were fading away under the light of
Christ in the New Testament (cf. Heb. :).
The ESVSB explains the
significance of the genealogy:
“Jews kept extensive genealogies
to establish a person’s heritage,
inheritance, legitimacy, and
rights…. Matthew likely draws
on the genealogies of the
Old Testament, with some
omissions…. He demonstrates
Jesus’ legal claim to the throne of
David, emphasizing Jesus’ legal
descent from David and Abraham,
while Luke’s genealogical record
(Luke 3:23–38) emphasizes
Jesus’ biological descent from
David and Adam” (1820).
. Read the following passages, and list what is being fullled in the passage
(Example: Matthew :–—Virgin birth was predicted and fullled in
the birth of Jesus).
Matthew Passage Old Testament Prophecy
2:15
Flight from Egypt (Hosea 11:1)
2:17-18
Slaughter of innocent children/babies
(Jeremiah 31:15; Genesis 42:13, 36;
Lamentations 5:7)
8:16-17
Healings (Isaiah 53:4)
13:34-35
Jesus taught in parables
(Psalm 78:2)
21:4-5
Riding on the colt of a donkey
(Zechariah 9:9)
27:9
Betrayed for thirty pieces of silver
(Zechariah 11:13)
One more Old Testament citation deserves our attention. In Matthew :,
Matthew references Hosea :. Initially, in its Old Testament context this verse
seems to reference the nation of Israel and the exodus. Yahweh is recounting
how he loved Israel (“his son”), and yet they have gone astray (Hos. :).
Matthew notes that Jesus fullls this Old Testament passage because of the
time he spent in Egypt due to the intentions of Herod to kill Jesus, as foretold by
the angel (:). Joseph and his family ed to Egypt, and when the danger had
passed, God called Joseph (:–) and his family to return to Israel.
Day 2 Summary
In this section we have started to explain the theme of fulfillment
as seen in Matthew. This theme is obvious, as Matthew frequently
quotes from the Old Testament and employs Old Testament titles to
Jesus. The opening genealogy introduces this theme and it is carried
forward throughout the Gospel of Matthew.
It would be helpful to follow the
cross references in your ESVSB
and find the corresponding Old
Testament passages.
You may get questions about
how this text (Hosea 11:1), which
is clearly about the nation of
Israel and their actual deliverance
from Egypt, can be applied to
Jesus. Hosea 11:1 points to an
event in the history of Israel that
pointed to Jesus. The calling of
Jesus, the true Israel, from Egypt
corresponded to the exodus event
in such as way that the parallels
should not be missed. Just as
God had visited Israel in the
past and redeemed them, Hosea
looked forward to that same type
of saving visitation. Matthew
records the visitation that Hosea
looked forward to in his Gospel.
The whole event of calling the
nation of Israel out of Egypt (i.e.,
the Exodus) was meant to point
forward to the calling of the true
Israel out of Egypt to accomplish
the greater Exodus
(cf. Luke 4:18; John 8:34).
See Teaching Notes at end of
lesson for additional help for
discussing this passage.
New Testament Survey
Day 3
Required Reading: ESV Study Bible, Matthew –
.—
In the last section we looked at specic Old Testament texts that were quoted in
the New Testament to illustrate the theme of fulllment. It is also important to
notice the titles various authors use to identify Jesus. ese titles are important
because they once again tie Jesus to the Old Testament. In Matthew, Jesus is the
Promised Messiah, Son of David, Son of Man, and Son of God.
e Old Testament uses various titles to point to one who would come as the
Sovereign, Savior, and Satiser of God’s people. As early as Genesis :, we are
pointed toward someone who would come and crush the head of the serpent: “I
will put enmity between you and the woman, and between your ospring and
her ospring; he shall bruise your head, and you shall bruise his heel.”
Many have understood the promised seed (“ospring”) to refer to Jesus. It
is Jesus who comes and delivers the crushing blow to the head of the serpent
as he defeats death and strips the devil of his power. e point is that the Old
Testament has always looked forward to one who would come and bring God’s
plan to completion. is one who is to come is known by various titles. ese
titles have applied to various people in the Old Testament record but nd their
ultimate fulllment in Jesus Christ of Nazareth.
Messiah
is term means “anointed one” and is used of a number of dierent people
in the Old Testament. Priests are referred to as “anointed” (Exodus :; :;
Leviticus :, ; Numbers :), prophets were “anointed” ( Kings :), and
pagan kings are described in this way (Isaiah :–). It is important to note,
then, that the term Messiah does not automatically mean that someone is God,
king, or savior.
Yet, New Testament scholar omas Schreiner states, “… by the New
Testament period there was a general expectation of Messiah, even though the
Old Testament does not emphasize a coming Messiah….”
Is Jesus the Messiah, or the Christ, or both? e word “Christ” is the Greek
word that New Testament authors use in place of the Hebrew word for Messiah.
When we say Jesus Christ, we are not saying that his rst name is Jesus and his
last name is Christ. We are saying that Jesus is the Christ. He is the “anointed
one” that Israel longed to see.
To understand more fully why Jesus is considered “the” Messiah, we need to
consider another title: the Son of David.
Son of David
is title occurs at the opening of Matthew (:) and identies Jesus as one who
comes from the Davidic line (cf. :). Jesus is the “anointed” Son of David.
is is signicant because of the promises God made to King David in the Old
Testament. A descendant of David would always occupy the throne of Israel (
Samuel :–). e prophet Isaiah foretold of a “son” who would reign “forever”
on the throne of David.
“‘Son of David’ is an important designation in Matthew. Not only does David
become a turning point in the genealogy (1:6, 17), but the title recurs throughout
the Gospel…God swore covenant love to David (Ps. 89:29) and promised that
one of his immediate descendants would establish the kingdom—even more, that
David’s kingdom and throne would endure forever (2 Sam. 7:12–16). Isaiah foresaw
that a “son” would be given, a son with the most extravagant titles: Wonderful
Counselor, Mighty God, Everlasting Father, Prince of Peace: ‘Of the increase of his
government and peace there will be no end. He will reign on David’s throne and
over his kingdom, establishing and upholding it with justice and righteousness from
that time on and forever. e zeal of the LORD Almighty will accomplish this’” (Isa.
9:6–7).
3
2 Thomas R. Schreiner, New Testament Theology: Magnifying God in Christ (Grand
Rapids, Mich: Baker Academic, 2008), 198.
3 D. A. Carson. “Matthew,” inMatthew–Mark (2nd ed. Expositor’s Bible Commentary
9. Grand Rapids: Zondervan, 2010), 87.
Schreiner also writes, “Few texts
explicitly promise a coming
anointed one, though Dan. 9:25–26
seems to be an exception. Readers
of the Old Testament, however,
naturally combined together the
promises of the Davidic covenant
with the fact that kings were
anointed. No violence is done
to the Old Testament in saying
that it promises the coming of a
Messiah, for when we merge the
promises of the Davidic covenant
with the anointing of the Davidic
king, it is legitimate to say that the
Old Testament looks forward to
the coming of an anointed one in
the line of David” (Schreiner, New
Testament Theology, 201).
The following passages from
Matthew may be helpful: 1:17–18;
2:4; 16:16–20; 26:63–64.
New Testament Survey
us, Jesus is identied in Matthew as the anointed “Son of David.” As pastor
Mark Dever notes, “Another shepherd had arisen in Israel, one even greater than
David, or as the hymn says, ‘Great David’s greater son.’”
. In Matthew :– there is an exchange between Jesus and the
Pharisees. He asked them a question about the “Christ” which prompts
the Pharisees to state that he is the “Son of David.” Jesus then quotes
Psalm : and asks how David can call someone who is not Yahweh,
and is one of the descendants of David, “Lord.” How would you answer
that question?
.· Answers will vary.
Son of Man
is is the favorite designation that Jesus uses of himself. is phrase occurs
numerous times in the Old Testament ( times in Ezekiel alone!) and is oen
simply a reference to a human being. However, it also occurs in Daniel , a
passage in which the “son of man” does not seem to be a mere man. e “Son of
Man” in Daniel is a highly exalted gure that rules over the kingdoms of the
earth.
Consider the following passages where Jesus identies himself as the Son of
Man: Matthew :; :; :; :; :; :–; :; :.
ese titles (Messiah, Son of David, Son of Man) give evidence that Jesus
fullls the promises of God. Matthew goes to great lengths to show that the
coming of Jesus is massively signicant. He is not simply another prophet, wise
man, or religious leader. He is the promised Messiah, who stands in the line of
David, and is the exalted Son of Man.
4 Taken from The Message of the New Testament: Promises Kept by Mark Dever,
©2005, pp. 50. Used by permission of Crossway, a publishing ministry of Good News
Publishers, Wheaton, IL 60187, www.crossway.org.
It should be noted that it is
astonishing that David would
call one of his sons “Lord.”
Furthermore, the “Lord” in Psalm
110:1 is sitting at the “right hand”
of God and is not to be confused
with Yahweh, which denotes
God the Father. The one who
comes after David sits at the right
hand (the position of honor and
authority) of God and has all his
enemies subjected to him.
Thus, David calls his “son” Lord
because the “son” is “Lord.” This
son is elevated to the right hand
of God and exercises authority
over all his enemies What the
Jews missed is that the he who is
the Son of David is also the
Son of God (cf. 14:33; 26:63).
Matthew uses the title “Son of
Man” 30 times; Mark 14 times;
Luke 25 times; John 13 times.
For further study on the title Son
of Man, read John Piper’s article
“Why is Jesus Called ‘Son of Man’?”
found at desiringGod.org
It would be good to discuss why
Matthew may have highlighted
the theme of fulfillment.
Day 3 Summary
In this section we have continued looking at the themes Matthew
develops as he writes his Gospel. One of the most important thematic
considerations is how the life and ministry of Jesus brings to fulfill-
ment much of what the Old Testament had anticipated. We see this
fulfillment in New Testament texts that speak of “fulfillment,” a word
that Matthew uses 16 times in his Gospel. We also read about how the
different titles (Messiah/Christ; Son of David; Son of Man) are used
of Jesus by Matthew to identify him as the one that many in Israel
longed to see.
New Testament Survey
Day 4
Required Reading: ESV Study Bible, Matthew –
— :
In the last section, we spent time looking at some of the massive amount of
evidence that Jesus was the fulllment of Israel’s hopes. He stood in the line
of Abraham and was the anointed (Messiah) Son of David and exalted Son of
Man the Jews were waiting for. Yet, despite all the texts that Jesus brought to
fulllment, and all the titles that were used of him, not everyone bowed their
knee to King Jesus. Matthew tells us a story in which many of the Jewish people,
especially the Jewish leaders, rejected their Messiah. On the other hand, while
some rejected Jesus, there were many who believed and followed him.
Rejection
Even as Jesus worked miracles among the people, the religious leaders rejected
him. In one instance, as Jesus cast out a demon, the religious leaders accused
him of doing so “by the prince of demons” (:).
. In Matthew :– Jesus responds to a similar accusation made by the
Pharisees as that of :. What do you think of Jesus’ response? Does his
response make sense? How would you respond, taking Matthew :–
into account?
.· Answers will vary.
In Matthew the twelve disciples are named and commissioned. ey were to
travel throughout the region healing, casting out demons, and proclaiming the
message of the kingdom (:). Yet, just as some rejected Jesus, there would be
those who rejected his disciples.
. With such miraculous ministry, why do you think the Jews, especially
the Jewish leaders, still rejected Jesus, his disciples, their ministry, and
their message (consider Matthew :, :-)?
.· Answers will vary.
e rejection illustrated above deals with those who were not disciples and
rejected Jesus as the Messiah. However, there were instances when even his own
disciples challenged him. Consider the following passages:
▷ :–, –
▷ :–, –
▷ :–
. What are reasons that many still reject Jesus today? In what ways do you
“reject” Jesus in your own life? Have you accepted the claims of Jesus and
believed in him? Do you reject or submit to the commands of Jesus that
are contained in the Bible?
.· Answers will vary.
Acceptance
ough rejection surrounded the ministry of Jesus, it was not the only response
to his coming. In the Gospel of Matthew we also nd those who had ears to hear
and eyes to see. We end this thematic consideration by reading a number of
passages where individuals and groups believed in Jesus as the Messiah/Christ.
Record the setting of the events as you read.
2:2–11
14:33
16:16
21:32
28:9
The passages listed should remind
the students that God is sovereign
over the hearts of men and
women. God has chosen to keep
certain things hidden from some
while he reveals them to others.
The ultimate reason that people,
especially the Jews, do not “hear”
or “see” is because God has not
given them eyes to see or ears to
hear (see Deut. 29:4).
New Testament Survey
ere are two people in the Gospel of Matthew that illicit a positive response
from Jesus because of their faith. ese two people are the Roman centurion
in :– and the Canaanite woman in :–. ey believed in Jesus and
“accepted without question Jesus’ authority and mission as he dened it.”
It is important to note that these two people praised so highly for their faith
were both Gentiles (outside of the Jewish people). is is evidence that the
mission of Jesus was to seek and save people from every nation (cf. :-).
To sum up, as we read the Gospel of Matthew it becomes clear that
Matthew gives us an honest depiction of the response to Jesus from the people.
Even though the Old Testament was fullled before the eyes of all, there was
nonetheless widespread rejection of Jesus as the Messiah. e religious leaders
and the people take their rejection to its ultimate end as they crucify Jesus. At
the same time, there were those that were given eyes to see and ears to hear. By
God’s grace we read stories about those who did believe: the disciples leaving
everything to follow Jesus, the Roman centurion exercising great faith, and the
Canaanite woman humbling herself under the authority of Christ. Furthermore,
just as many rejected Jesus during his earthly ministry, there are those who reject
Jesus in our own time. However, in the same way that the rejection was not total
during the days of Jesus’ earthly ministry, there is not total rejection today. God
still gives people eyes to see and ears to hear.
—
If you have been around Christianity and the Bible very long then you have
probably heard the phrases “Kingdom of God” and “Kingdom of Heaven.”
Indeed, as you read Matthew’s Gospel, the phrase “Kingdom of Heaven” should
not escape your notice. In this section we will consider this unique phrase,
comparing it to the “Kingdom of God” while trying to discern what Matthew
emphasizes by its use.
In Matthew :–, John the Baptist proclaims, “Repent, for the Kingdom of
Heaven is at hand.” In :, when Jesus begins preaching, his message is the same
as John’s. Jesus says, “Repent, for the Kingdom of Heaven is at hand.” Jesus opens
his famous Beatitudes by saying that those who are “poor in spirit” possess “the
Kingdom of Heaven” (:). But what is this “Kingdom of Heaven”?
In some theological traditions, the phrases “Kingdom of Heaven” and
“Kingdom of God” were said to refer to two separate realities. But do they?
5 Taken from The Message of the New Testament: Promises Kept by Mark Dever,
©2005, pp. 53. Used by permission of Crossway, a publishing ministry of Good News
Publishers, Wheaton, IL 60187, www.crossway.org.
. What do you think is the relationship between the “Kingdom of
God” and the “Kingdom of Heaven”? Compare the following two
passages. Aer comparing them, write down your thoughts about their
relationship. Are they distinct realities?
Matthew : —
Mark : —
.· Answers may vary. It is our opinion that these two terms are
used interchangeably.
. ere are uses of “Kingdom of Heaven” in the book of Matthew. Why
do you think Matthew uses this phrase more than “Kingdom of God?”
.· Answers will vary.
e Kingdom of Heaven has broken into the present world. And when the
kingdom is consummated in the end, judgment will come upon those who have
rejected Jesus. In contrast, when Jesus comes again, those who have trusted in
him will enter into the joy of their Master. In Matthew :-, it is the “Son of
Man” that is seated on his throne with the “nations” gathered before him. Each
nation is made up of individuals that fall into two categories: sheep and goats.
e sheep are placed on the right of the Son of Man and told to enter into the
kingdom that had been prepared for them, while the goats are placed on his le
and sent into eternal re.
Day 4 Summary
What we have seen in this section is that the Messiah had come onto
the scene and proclaimed that his kingdom was at hand (3:2; 4:17). The
king had come to announce the arrival of his kingdom. Tom Schreiner
writes, “As the Messiah, he is the one who announces the kingdom, for
the kingdom cannot be separated from its king.”
6
Yet, as the Messiah
Jesus announced his arrival, there were various responses to him. Some
rejected Jesus and sought to have him killed (the religious leaders).
Others followed Jesus for a time, only to betray him (Judas). Despite
this, there were those who believed in Jesus and followed him. The
disciples left everything to follow him, and even Gentiles such as the
Roman centurion and the Canaanite woman exercised faith in Jesus.
6 Ibid., 205.
This is a major phrase for
Matthew as it occurs over
thirty times in his Gospel.
Given the parallel with
Mark 1:14, the terms seem
interchangeable. The question
remains, however, as to why
Matthew would use this phrase.
We agree with New Testament
scholar Thomas Schreiner, who
posits that the term emphasizes
the fact that it is not an earthly
kingdom, but is “heavenly,” ruling
over earthly kingdoms. (See
Thomas Schreiner, New Testament
Theology: Magnifying God in
Christ. [Grand Rapids: Baker
Academic, 2008])
New Testament Survey
Day 5
At this point, we step back and consider the whole book of Matthew and try to
summarize what we have learned. is section is designed to send you back into
the book of Matthew and allow you to work through the overarching message of
Matthew for yourself.
In the space provided, begin writing down your thoughts about the
overarching message of Matthew. What do you think Matthew is mainly trying
to get across to his readers? What passages are central to his Gospel account?
Aer spending some time writing and brainstorming, attempt to summarize
the Gospel of Matthew in one sentence. en, explain your one sentence in one
paragraph.
Brainstorming:
One-Sentence Summary of Matthew:
One-Paragraph Summary of Matthew:
One-Sentence Summaries:
It would be helpful to ask for
a few students to volunteer to
read their summary statements
for the class. Ask why they used
the language they chose. What
texts influenced their decisions?
What passages drove them to
summarize the message in the
way they did? Here is an example
summary statement: The author
aims to show that in fulfillment of
Old Testament promises Jesus is
the long-awaited Messiah-King.
e Gospel of Mark
As the eyewitnesses of Jesus’ ministry began to pass away, it was necessary to
write down the events surrounding Jesus’ life. ese written records would serve
to preserve and to pass on the good news of Jesus. Mark is thought to have been
the rst Gospel written. It was likely written close to the passing of the apostle
Peter, who relayed what he witnessed concerning the life of Jesus to Mark, who
then took on the task of recording and preserving it.
e Gospel of Mark reads like an action-packed, fast-moving, dramatic
narrative. Carson and Moo note, “Mark’s story of Jesus’ ministry is action
oriented. Recounting little extended teaching of Jesus, Mark shis scenes
rapidly….”
It is the shortest of the Gospel accounts and moves the reader
quickly through the ministry of Jesus.
e Gospel of Mark presents Jesus as the Son of God-Son of Man who reigns
over creation and suers to save a people who are called to follow him. is
summary of Mark’s account attempts to capture signicant themes like Jesus’
son-ship, his divinity and humanity, discipleship, as well as his service through
suering. All these themes will be surveyed in our study.
Aer completing this lesson, the student should be able to
▷ have a general understanding of the author, recipients, and structure of
Mark.
▷ understand what Mark intends to communicate by the use of “Son of God”
in reference to Jesus.
▷ understand what it means to be a disciple of Jesus.
▷ be familiar with a signicant textual issue at the end of Mark.
7 D.A. Carson and Doug Moo, An Introduction to the New Testament. 2nd ed. (Grand
Rapids: Zondervan, 2005), 169.
New Testament Survey
Mark is considerably shorter than Matthew and should hopefully allow students
to spend more time on the various questions and activities within this chapter.
Preliminary Issues: Mark may have been the rst Gospel written. Its shorter
nature might be due to the need Mark would have felt to preserve the good
news of Jesus Christ. e Gospel will move from scene to scene rather quickly.
It records little of Jesus’ extended teachings and moves the reader through the
Gospel story at a steady pace.
e instructor is encouraged to read, “Literary Features,” in the ESVSB, pages
–.
Authorship Issues: ough, as stated in the last lesson, the Gospel accounts
are technically anonymous, there are good reasons to believe that we know who
wrote the accounts. For the Gospel of Mark we have testimony from Papias (c.
A.D. ) preserved by the church historian, Eusebius. Summarizing the ESVSB,
Papias says Mark () was the writer for Peter, () recorded as much as he could
remember of Peter’s words, () was not an eyewitness or a disciple, and () had
an earnest desire not to misrepresent anything (see ESVSB, ).
Structural Issues: e six transitional paragraphs are important to note. Make
sure to read these passages and pay particular attention to their placement in the
narrative. Mark –; :–; :–; :–; :–; :–.
ematic Issues: More oen than not, many assume that the title “Son of God”
is automatic proof of the deity of Jesus Christ. However, this is not the case. In
the Bible we nd there are others who receive this designation, and yet we are
not to consider them to be divine. When applied to Jesus, however, there are
reasons to see the title as a reference to his divinity. Read the following from
Wayne Grudem:
• “ough the title ‘Son of God’ can sometimes be used simply to refer to
Israel (Matt. :), or to man as created by God (Luke :), or to redeemed
man generally (Rom. :, , ), there are nevertheless instances in which
the phrase “Son of God” refers to Jesus as the heavenly, eternal Son who is
equal to God himself (see Matt. :–; :; Cor. :; Heb. :–, , ).
TN
is is especially true in John’s gospel where Jesus is seen as a unique Son
from the Father (John :, , , , ) who fully reveals the Father (John
:, :). As Son he is so great that we can trust in him for eternal life
(something that could be said of no created being: John :, ; :). He
is also the one who has all authority from the Father to give life, pronounce
eternal judgment, and rule over all (John :; :–, ; :; :). As
Son he has been sent by the Father, and therefore he existed before he came
into the world (John :; :; :).”—Wayne A. Grudem, Systematic
eology: An Introduction to Biblical Doctrine (Grand Rapids: Zondervan,
), .
• See Matt Perman’s article, “How Can Jesus be God and Man?” at
desiringGod.org on why we believe Jesus was both fully God and fully man.
One-Sentence Summaries: Ask a few students to volunteer to read their
summary statements. Ask why they used the language they chose. What texts
inuenced their decisions? What passages drove them to summarize the
message in the way they did? Here is an example summary statement: e Gospel
of Mark presents Jesus as the Son of God-Son of Man who reigns over creation and
suers to save a people who are called to follow him.
New Testament Survey
Day 1
Required Reading:
▷ ESV Study Bible: Mark :—:
▷ Introducing the New Testament: Chapter : “Mark”
Author
e traditional understanding is that John Mark, a follower of Peter, is the
author. ough the Gospel is anonymous, it has been recognized since the
days of the early church that Mark wrote this account. e testimony of the
early church includes the voices of men such as Irenaeus, Tertullian, Clement
of Alexandria, Origen, Jerome, and others. Of particular importance is the
testimony of Papias, bishop of Hierapolis in Phrygia of Asian Minor (A.D. ).
e writings of the early church historian Eusebius (circa A.D. ) also suggest
Mark is the author.
. According to the assigned reading in Carson and Moo, what three
important claims did Papias make concerning Mark as the author of this
Gospel?
.· See page 31 of Introducing the New Testament.
. Mark wrote the gospel.
. Mark was not an eyewitness, but gathered information from Peter.
. Mark’s less orderly style reflected Peter’s accounts.
If Mark was a follower of Peter, then it seems he wrote down, or took really
good notes, of the sermons and teachings that Peter would deliver. is view is
supported by the fact that Mark’s Gospel closely mirrors Peter’s sermon in Acts
, as discussed in today’s reading. Mark gives greater detail to the content of
Peter’s message at Pentecost and takes the time to give an account of the life,
death, and resurrection of Jesus in a manner that followed the basic contours of
Peter’s preaching.
. Read Acts . If John Mark is the same person who traveled with Paul
and Barnabas in Acts , what do we know of him? Given that John Mark
was the cause of division between Paul and Barnabas, yet wrote the rst
Gospel account that we have, what can we conclude about the type of
people God uses to accomplish his purposes?
.· Though answers will vary, look for the following ideas. We know
that John Mark had deserted Paul and Barnabas during their missionary
journey. This caused division between Paul and Barnabas as they part
company later in Acts (Acts 15:36–41). We can conclude that God uses
imperfect people to accomplish his purposes.
. Were Paul and John Mark ever reconciled (cf. Timothy :)?
.· Even though John Mark deserted Paul and Barnabas, God still
used him. Later in the Bible we see that Paul and Mark had evidently
reconciled (2 Timothy 4:11). Paul now considered John Mark useful.
Recipients
. ough questions about the intended audience are highly debated,
according to your reading who are the recipients, or the audience, that
John Mark had in view?
.· The primary audience, according to the reading of Carson and
Moo, is mainly Gentiles (See Introducing the New Testament, 32).
New Testament Survey
e Gospel of Mark is shorter than Matthew and contains less of Jesus’ extended
teaching. e exercises below are meant to highlight the quick pace found in
Mark when compared to a book like Matthew.
. Skim Chapters – of Matthew and – of Mark. Note in the space below
how they dier. In what chapter of Matthew does the baptism of Jesus
take place? What chapter in Mark? In what chapter of Matthew does the
wilderness temptation take place? What chapter in Mark?
.· Answers will vary as students describe the differences of each
book’s beginning. It should be noted how quickly Mark moves into the
ministry of Jesus as compared to Matthew.
The baptism of Jesus takes place in Matthew 3:13–17 and Mark 1:9–11;
the wilderness temptation takes place in Matthew 4:1–11 and Mark 1:12–13.
Note also when Jesus’ ministry begins in each Gospel: In Matthew Jesus
begins his ministry in 4:12–17; in Mark, Jesus begins his ministry in 1:14–15.
These differences serve to illustrate the quick pace of Mark as compared to
the other Gospel accounts. It also should prepare the student to notice that
certain information, teachings, etc., will be absent from Mark.
. As you did above with the introductions to Matthew and Mark, take the
time to skim Chapters – in Matthew. Where are the events described
in those chapters found in Mark? What are the dierences?
.· Matthew 26 takes place right after Jesus finishes his teachings
from the Mount of Olives. The Olivet Discourse in Mark is found in
Chapter 13. Matthew 26 and Mark 14 are set during the same time period
as they both follow this discourse and are two days before Passover.
Simon of Cyrene is mentioned as carrying the cross (Mark 15:21);
the guard at the tomb in Matthew 27:62–66 is absent from Mark; the
Resurrection details and subsequent events that we find in Matthew are
either explained differently or completely absent from Mark (cf. Matthew
28:19–20 has no parallel in Mark). Spend some time on this question to
note some of the more substantial differences. Note that the differences
serve to illustrate the quick pace of the Markan account. It would be helpful
to talk about why certain things are missing from Mark that the students
read in Matthew. Be sure to point out that the two accounts are different,
but not contradictory.
is brief survey of the beginning and ending of Matthew and Mark prepares
us to encounter this fast paced book. We are now ready to move into the overall
structure of Mark.
. From your reading of Carson and Moo use bullet points to create an
outline of Mark:
.· Answers may vary, but should reflect that the student has
completed the required reading.
As you can see, there are some places within the outline that seem to skip over
verses. For instance, when the outline moves from Galilean Ministry Pt. to Pt.
, there are seven verses that are missing in the outline. Again, when the outline
transitions from Pt. to Pt. , there are six verses unaccounted for.
THINK: Skim six transitional paragraphs or statements identied by Carson
and Moo: Mark –; :–; :–; :–; :–; :–.
Many commentators break Mark down into two halves. Mark :–: would
comprise the rst half while :–: would comprise the second. In Mark
:–, we read the famous confession of Peter that Jesus is the Christ. is
seems to mark the major transition of the Gospel.
. What seems to change in Mark’s Gospel aer Mark :-? What
characterizes the ministry of Jesus before this paragraph?
.· There seems to be a transition from the powerful ministry
of Jesus to his suffering ministry. That is, as the Gospel of Mark moves
forward from this point and Jesus faces increasing hostility leading up to
the crucifixion.
When looking at the book this way, it is oen noted that these two halves of
Mark present the ministry of Jesus in two dierent, but complementary ways.
In the rst half Jesus displays his power as he heals the sick, opens the eyes of
the blind, and exercises complete control over creation. Yet in the second half
of Mark Jesus’ suering is highlighted. He is opposed, betrayed, and nally
New Testament Survey
crucied. e two parts of Mark present the reader with a Jesus who rules over
creation and yet suers to save his people. e two basic parts of Mark could be
titled:
. Mark :–:—e Powerful Ministry of Jesus
. Mark :–:—e Suering Ministry of Jesus
Day 1 Summary
The apostle Peter had relayed the events surrounding the life and
ministry of Jesus to John Mark. Mark took the time to write down an
account of Jesus’ life, thus producing the first Gospel. Mark’s Gospel
is fast-paced and rarely pauses to describe the details of an event.
Instead the Gospel of Mark moves the reader rather quickly through
the life of Jesus. As Mark writes, he introduces the reader to the pow-
erful ministry and suffering of Jesus.
Day 2
Required Reading: ESV Study Bible, Mark :—:
—
From the outset it seems that Mark desires to highlight the reality that Jesus is
the Son of God. ough this title does not occur oen in the Gospel (only three
occurrences), it occurs at important points in the book. Combined with other
elements of Mark’s Gospel, this understanding of Jesus’ identity is a major theme
of the book of Mark.
In the opening verse of Mark, the title “Son of God” appears for the rst
time. is seems to set the trajectory for how Mark will present Jesus throughout
his account. Not only does Mark introduce the reader to Jesus in this way,
he records the words of the centurion, who upon seeing Jesus take his last
breath, confesses that Jesus “was the Son of God” (:). And in Chapter it is
signicant that Jesus is recognized to be the Son of God by the unclean spirits
(:).
. Read Mark :, Matthew :, Luke :–, and John :–. How does each of
the Gospel accounts identify Jesus?
.· Mark is the only Gospel that identifies Jesus as the Son of God
from the very beginning. In Matthew he is the Son of Abraham and Son of
David. In Luke there is no opening designation of Jesus. Lastly, John opens
with a discussion of the Word but does not use Son of God language to
describe Jesus at that point.
As mentioned above, Mark only uses the title “Son of God” in three places, but
they are signicant ones. Two uses serve as bookends to the Gospel of Mark: at
the beginning of the Gospel (:) and at the death of Jesus (:).
New Testament Survey
. Read Mark :– slowly, noting the growing tension leading to the
climax of Jesus’ death. In your own words, and with as much detail as
you can glean from the text, record below the events of :–. en
explain in your own words why the centurion would have been moved to
confess Jesus as the Son of God.
.· Answers will vary, but should demonstrate that the student has
considered the passage carefully.
e one other occurrence of “Son of God” in Mark is in :. is is a signicant
use of the title, as it comes not from the mouth of a Roman ocial, Jewish leader
or Mark himself. Instead, the “unclean spirits” acknowledge Jesus as the “Son of
G o d .”
. Read Mark :–. In your own words describe the ministry of Jesus up
to this point and the signicance of the unclean spirits words.
.· Answers will vary, but may include:
. Jesus is gaining popularity and great crowds are following him. As he
moves about the land doing ministry Mark records that “whenever the
unclean spirits saw him, they fell down before him and cried out, ‘You
are the Son of God’” (3:11).
. It is significant that the unclean spirit recognized the identity of Jesus.
Though many men and women rejected Jesus, the demons knew who
he truly was.
ough the title “Son of God” is only used three times, there are other passages
that allude to this special relationship that Jesus enjoys with the Father. ese
other passages show Mark’s concern for presenting Jesus as God’s Son in his
Gospel.
Read the following passages and record how Jesus is identied:
Text Identification
1:11
1:24
5:7
9:2-7
12:1-2
14:61-62
When the reader combines the three uses of “Son of God” with the last several
passages surveyed, it becomes clear that Jesus was someone very special. As
Mark develops the rst Gospel, he is eager to present Jesus as the Son of God.
. It is clear that Mark identies Jesus as the Son of God. But what does it
mean that Jesus is the Son of God?
.· Refer to “Thematic Issues” in the Teaching Notes at end of
lesson for a helpful summation of the title “Son of God” from Wayne
Grudem. It is important to note that the appearance of this title for Jesus
used at 1:1 seems to set a trajectory for the entire Gospel of Mark.
—
One of the interesting aspects of this Gospel is that Mark presents a picture of
Jesus that includes both strength and weakness. at is, Jesus is presented as a
powerful teacher and a suering servant.
Mark : is a signicant verse for understanding the suering element
of Christ’s ministry. While the disciples are busy jockeying for positions of
prominence (:–), Jesus is on his way to suer. He rebukes their self-
centeredness and pride by pointing out that the greatest in the kingdom is the
New Testament Survey
one who serves (:–). Even Jesus did not come “to be served, but to serve
and give his life as a ransom for many” (:). Jesus shows himself to be great
by serving. And the way he serves is by laying down his life to purchase a people
for God. As we noted above, aer Peter confesses Jesus to be the Christ (:–
), the road turns nally towards Jerusalem and the cross.
. Notice the emphasis on suering that Mark records in three dierent
passages. Read the following passages and describe the events that led up
to Jesus’ prediction of his impending death and resurrection.
• Mark :–
• Mark :–
• Mark :–
.· Answers will vary.
. In the three passages where Jesus predicts his death, are the disciples
characterized as those who understand what Jesus is saying or as those
who fail to understand? Compare the second prediction (:–) with
the rst (:–) and record your thoughts on why they were afraid to
ask Jesus to explain further in :.
.· In the first two instances it is clear that the disciples were slow
of understanding. In the first instance Peter rebukes Jesus for talking of his
death, while in the second instance Mark clearly records that the disciples
“did not understand” (9:32). In the third prediction we are not told if they
understood or not. However, given the next passage, where the disciples
argued over where they would sit in his kingdom, it would seem they were
still slow to understand.
The disciples may have been afraid to inquire further because Jesus had
already rebuked them after Peter’s foolish response in 8:32. It is possible they
did not want to say something foolish again and receive another rebuke,
although there is some evidence that they were gaining insight.
Not only did Mark record Jesus talking about the suering that was to come,
we are also told of the challenges that Jesus faced from the religious leaders.
e priests and scribes challenge Jesus, as does the sect of the Sadducees. e
challenges and opposition come to a climax as his enemies plot to kill him.
e passages below refer to places in Mark where the Jewish leaders
challenged or opposed Jesus.
Passage Who Challenges?
Mark 11:27–33 The chief priests, the scribes, and the elders
Mark 12:18–27 The Sadducees
Mark 12:28–34 A scribe
Mark 14:1–2
The rising opposition to Jesus eventually
boils over and the religious leaders
seek to put Jesus to death.
It is important to consider that the suering of Jesus did not simply come from
the hands of the religious leaders that were outside his circle. One of the saddest
details of the Gospel accounts is that betrayal and denial came from those closest
to him. Peter would deny Jesus before being restored. Judas Iscariot would
betray Jesus before killing himself. All the disciples of Jesus would “fall away”
while Jesus was facing his darkest hour (:).
e passages below refer to places in Mark where Jesus’ own followers fall
away.
Passage Who Falls Away?
Mark 14:27 Jesus predicts that his disciples will fall away.
Mark 14:29-31; 66-72 Peter
Mark 14:43-50 Judas
New Testament Survey
. How do we “deny” Jesus in our own lives? Consider the passages you just
read. Are there ways in which we “deny” Jesus in our day-to-day life? In
what ways do you deny Jesus in your life?
.· Answers will vary.
e Passion Narratives of Jesus are the most poignant pictures of the suerings
of Jesus. ese are the narrative stories of Jesus enduring physical suering at the
hands of the Romans and spiritual suering as the Father exercises wrath upon
his Son (Matthew –; Mark :–:; Luke :–:; John :–:).
. Read :–:. In the space provided below, consider Mark :–:
and the ministry of Jesus. Given Jesus’ ministry of healing, miracle-
working, and teaching, discuss why, in the face of such a powerful
ministry, so many people still failed to believe in Jesus.
.· Answers will vary. In short, though Jesus worked numerous
miracles, apart from God working to open the eyes of unbelievers, they
were unable to place their faith in Christ. Instead, in keeping with their
sinful nature, they willfully chose to reject him.
As we can see, though Mark presents Jesus as powerful, he is also presented as
one who suers. is likely hearkens back to Isaiah and the Suering Servant
text. e Servant of the Lord would come and be crushed in order to save his
people from their sins!
Day 2 Summary
Mark delivers a fast-moving account of Jesus’ life that clearly identi-
fies Jesus as the Son of God. Mark declares from the opening that
Jesus is God’s Son, the unclean spirits identify Jesus as God’s Son, and
the Roman centurion confesses Jesus as God’s Son. However, com-
pletely contrary to what one might think, the Son of God suffers. He
is challenged by the religious leaders of his day, his own disciples flee
from him, with one even betraying him, and the Roman government
crucifies him. Yet, through suffering the Son of God pays a ransom for
many.
Remind students of passages such
as Ephesians 2:1 and 1 Corinthians
2:14. We are all born in sin (Psalm
51:5) and are thus dead in our
trespasses. Our deadness does
not mean that we do not make
choices—it means that we
choose to follow the prince of
the power of the air (Eph. 2:2) and
are unable, and do not desire, to
follow the Lord. Apart from the
regenerating work of the Spirit
of God, “the natural person does
not accept the things of the Spirit
of God, for they are folly to him,
and he is not able to understand
them because they are spiritually
discerned” (1 Corinthians 2:14).
Day 3
Required Reading: ESV Study Bible, Mark :—:
—
Not only does Mark present the reader with the life and ministry of Jesus, but he
also gives the reader a glimpse into the lives of Jesus’ followers. Christians have
oen noted the theme of discipleship that is present in the Gospel of Mark. Today
our study will focus exclusively on this theme. Tomorrow we turn to a nal theme
and a closing discussion on the textual issue concerning the end of Mark.
Knowing the Disciples
First, who are the disciples? In the Bible, a disciple was one who followed
someone else. No, this doesn’t mean they simply walked behind them—it means
that they followed their way of life, their teaching, and tried to imitate them.
Anyone who followed Jesus in this way was considered a disciple of Jesus. Yet the
Bible also uses the term more formally. ere were twelve men that Jesus called
to himself that are considered the “Twelve Disciples.”
. Can you list the names of the twelve disciples? In the space provided,
list as many as you can and anything you know about them. (See Mark
:– aer you attempt to write down their names on your own).
.· Answers will vary according to students’ familiarity with the
disciples.
Mark provides this list of the twelve disciples:
1. Simon Peter
2. James the Son of Zebedee
3. John the brother of James
4. Andrew
5. Philip
6. Bartholomew
7. Matthew
8. omas
9. James the son of Alphaeus
10. addaeus
11. Simon the Zealot
12. Judas Iscariot
The instructor should be familiar
with the names of the 12 disciples.
The theme of discipleship is most
clearly seen in Jesus’ interaction
with his followers.
For information about the 12
disciples, see John MacArthur,
Twelve Ordinary Men.
New Testament Survey
It doesn’t take Jesus very long to call the rst disciples (:–). And when
Jesus calls them, the disciples are prepared to drop everything and follow him
(:; cf. :; Luke :; John :–). We might expect that these men who are
so eager to follow Christ would display great faith and immovable commitment
throughout his ministry. It would also make sense to think that those who were
quick to follow Jesus would have had a great understanding of his identity and
his mission. Yet, as the narrative unfolds Mark does not hesitate to show the
failures of these disciples.
The Weaknesses of the Disciples
At this point we should highlight the failures of the disciples. Carson and Moo
note, “Mark portrays the disciples as hard of heart (e.g., :), spiritually weak
(e.g., :–), and incredibly dim-witted (e.g., :–)”.
. Read Mark :– and :–. Why does Mark reference the story of
the loaves and sh in :?
.· The disciples had witnessed a miracle but had not come to a full
understanding of the identity of Jesus.
In : Jesus tells the disciples that they still “do not yet understand.” ey have
witnessed Jesus feed the ve thousand, then the four thousand, and are now
worried about the fact that they had “forgotten to bring bread, and they had only
one loaf with them in the boat” (:). is is utterly perplexing! Why were they
concerned about food when the one who had multiplied food before their eyes
was sitting in the boat? is leads Jesus to ask if their hearts were “hardened”
(:) and if they lacked “understanding” (:).
. How oen have we “seen” God do amazing things in our lives and in
the lives of others and yet, at a later point, fail to trust him? Can you
list three “amazing” things God has done in your life, or in the life of
someone you know?
.· Answers will vary.
8 D.A. Carson and Doug Moo, An Introduction to the New Testament, 194.
James Brooks is likely correct
when he says “Mark’s point was
that if the disciples had seen in
the miracle of the loaves and fish
an indication of the identity of
Jesus rather than a mere miracle
of multiplication of food, they
would have recognized him when
he came to them on the water
for the purpose of revealing
himself” (James A. Brooks,
Mark, 1991, page 112). See also
ESVSB note on Matthew 6:52.
e following passages point to situations in which the disciples were slow of
understanding:
Mark :-
40
He said to them, “Why are you so afraid? Have you still no faith?”
41
And they
were lled with great fear and said to one another, “Who then is this, that even the
wind and the sea obey him?”
Aer seeing Jesus perform a number of miracles and the unclean spirits falling
at his feet (:), Jesus rebukes them for their continued lack of faith. Even now
they do not understand the power of Jesus.
Mark :,
37
But he answered them, “You give them something to eat.” And they said to him,
“Shall we go and buy two hundred denarii worth of bread and give it to them to
eat?”
52
for they did not understand about the loaves, but their hearts were hardened.
Again, a seemingly impossible opportunity (feeding the multitude) is presented
to Jesus and the disciples. Still the disciples do not trust that Jesus can work a
miracle to provide for their current need.
Mark :
8
And he said to them, “en are you also without understanding? Do you not see
that whatever goes into a person from outside cannot dele him.
e disciples have spent much time with Jesus. ey have heard his numerous
teachings, and yet they are still “without understanding.”
Mark :
So they kept the matter to themselves, questioning what this rising from the dead
might mean.
Jesus tells them not to mention his transguration “until the Son of Man had
risen from the dead.” ey are happy to oblige, since they don’t understand this
idea of rising from the dead anyway!
New Testament Survey
Mark :–
22
Disheartened by the saying, he went away sorrowful, for he had great possessions.
23
And Jesus looked around and said to his disciples, “How dicult it will
be for those who have wealth to enter the Kingdom of God!”
24
And the disciples
were amazed at his words. But Jesus said to them again, “Children, how dicult
it is to enter the Kingdom of God!
25
It is easier for a camel to go through the eye
of a needle than for a rich person to enter the Kingdom of God.”
26
And they were
exceedingly astonished, and said to him. “en who can be saved?”
27
Jesus looked
at them and said, “With man it is impossible, but not with God. For all things are
possible with God.
Jesus teaches that is hard for a rich man to enter the kingdom. He states that it is
easier for a camel to go through the eye of a needle. e disciples are confused,
as evidenced by their response in v. .
. Read Mark :–. How does the story of this blind man illustrate the
point that the disciples have eyes but “do not see” (:)? What is the
signicance of this story being placed at this point?
Mark :–
22
And they came to Bethsaida. And some people brought to him a blind man and
begged him to touch him.
23
And he took the blind man by the hand and led him
out of the village, and when he had spit on his eyes and laid his hands on him, he
asked him, “Do you see anything?”
24
And he looked up and said, “I see people, but
they look like trees, walking.”
25
en Jesus laid his hands on his eyes again; and he
opened his eyes, his sight was restored, and he saw everything clearly.
26
And he sent
him to his home, saying, “Do not even enter the village.”
.· The story occurs after Jesus has performed a number of
significant miracles. He has fed the five thousand, walked on water, healed
the sick and the deaf, and fed four thousand. And yet the disciples do not
understand who he is and what he is doing. They are still worried about
having enough bread to eat for themselves (8:14)! Jesus asks why they still
don’t see. At this point Mark recounts a story of a man who was blind, but
had better sight than the disciples.
Mark Dever explains:
“In all of this, the disciples are
symbolized by the blind man
whom Jesus healed in stages.
Jesus first put spit in the man’s
eyes, and the man responded, ‘I
see people; they look like trees
walking around’ (8:24). The
disciples’ vision, like the man’s
vision, was half–formed, and the
effect was sometimes comical,
sometimes tragic. As with
the blind man, Jesus had to
keep working with them”
(Dever, The Message of
the New Testament, 66).
e disciples are hard of heart and slow of understanding. At times they are not
exactly models of faith and trust. And to make matters even worse, they were
spiritually weak!
. Read the passages below. Reect on each passage and choose one to
record how you might have responded in that situation.
• Mark :–
• Mark :–
• Mark :–
• Mark :–
• Mark :–
.· Answers will vary.
The Cost of Discipleship
e last point we need to consider is the cost of discipleship. e Bible teaches
that salvation is by faith alone (John :). We pay no money and we oer no
sacrice in order to be justied (Rom. :; :). We are saved by grace through
faith alone. Yet, following Jesus is costly.
e following passages help us begin to understand what the “cost” of following
Jesus seems to be:
Mark :–
16
Passing alongside the Sea of Galilee, he saw Simon and Andrew the brother of
Simon casting a net into the sea, for they were shermen.
17
And Jesus said to them,
“Follow me, and I will make you become shers of men.”
18
And immediately they
le their nets and followed him.
19
And going on a little farther, he saw James the
son of Zebedee and John his brother, who were in their boat mending the nets.
20
And immediately he called them, and they le their father Zebedee in the boat
with the hired servants and followed him.
Leaving an occupation and a family member (shing and father).
New Testament Survey
Mark :–
17
He went out again beside the sea, and all the crowd was coming to him, and he
was teaching them.
14
And as he passed by, he saw Levi the son of Alphaeus sitting
at the tax booth, and he said to him, “Follow me.” And he rose and followed him.
15
And as he reclined at table in his house, many tax collectors and sinners were
reclining with Jesus and his disciples, for there were many who followed him.
16
And
the scribes of the Pharisees, when they saw that he was eating with sinners and tax
collectors, said to his disciples, “Why does he eat with tax collectors and sinners?”
17
And when Jesus heard it, he said to them, “ose who are well have no need of a
physician, but those who are sick. I came not to call the righteous, but sinners.”
Again, an occupation and becoming a political enemy of the prevailing power
(i.e., Rome).
Mark :–:
34
And calling the crowd to him with his disciples, he said to them, “If anyone would
come aer me, let him deny himself and take up his cross and follow me.
35
For
whoever would save his life will lose it, but whoever loses his life for my sake and
the gospel’s will save it.
36
For what does it prot a man to gain the whole world and
forfeit his soul?
37
For what can a man give in return for his soul?
38
For whoever is
ashamed of me and of my words in this adulterous and sinful generation, of him
will the Son of Man also be ashamed when he comes in the glory of his Father
with the holy angels.”
9:1
And he said to them, “Truly, I say to you, there are some
standing here who will not taste death until they see the Kingdom of God aer it
has come with power.”
Carrying a cross, giving up the right to one’s own life, but gaining Christ.
Mark :–
17
And as he was setting out on his journey, a man ran up and knelt before him and
asked him, “Good Teacher, what must I do to inherit eternal life?”
18
And Jesus said
to him, “Why do you call me good? No one is good except God alone.
19
You know
the commandments: ‘Do not murder, Do not commit adultery, Do not steal, Do
not bear false witness, Do not defraud, Honor your father and mother.’”
20
And he
said to him, “Teacher, all these I have kept from my youth.”
21
And Jesus, looking
at him, loved him, and said to him, “You lack one thing: go, sell all that you have
and give to the poor, and you will have treasure in heaven; and come, follow me.”
22
Disheartened by the saying, he went away sorrowful, for he had great possessions.
23
And Jesus looked around and said to his disciples, “How dicult it will
be for those who have wealth to enter the Kingdom of God!”
24
And the disciples
were amazed at his words. But Jesus said to them again, “Children, how dicult
it is to enter the Kingdom of God!
25
It is easier for a camel to go through the eye
of a needle than for a rich person to enter the Kingdom of God.”
26
And they were
exceedingly astonished, and said to him, “en who can be saved?”
27
Jesus looked
at them and said, “With man it is impossible, but not with God. For all things are
possible with God.”
28
Peter began to say to him, “See, we have le everything and
followed you.”
29
Jesus said, “Truly, I say to you, there is no one who has le house
or brothers or sisters or mother or father or children or lands, for my sake and
for the gospel,
30
who will not receive a hundredfold now in this time, houses and
brothers and sisters and mothers and children and lands, with persecutions, and in
the age to come eternal life.
31
But many who are rst will be last, and the last rst.”
Counting Christ as more valuable than all your earthly possessions.
. What are the “costs” of following Jesus in our culture? Are the costs
greater in other parts of the world?
.· Answers will vary. It should be noted that the costs of following
Jesus in our culture today are relatively minor. Though times are changing,
it is unlikely that someone coming to faith in Jesus in the United States will
endure any serious physical persecution. However, the situation around the
world is much different. Many are following Jesus at the cost of their own
lives and the lives of their family.
Day 3 Summary
In Mark’s Gospel, the disciples of Jesus are not always models of faith
and trust. Yet, for all their faults they are a group of men that God
would use to accomplish his purposes. Besides Judas, we have no
record of any of the other eleven disciples falling away. Peter would
return and become a leader in the Church, James and John would lead
the way in many respects, and others would travel and take the gospel
of Jesus Christ to far-off lands. What they teach us is that God does
not call the strong, but the weak. And through the weakness of his
people, he is shown to be strong (2 Corinthians 12:9–10). Finally, we
know that following Jesus is a high calling and carries a high price.
New Testament Survey
Day 4
Required Reading: ESV Study Bible, Mark :—:
—
In e Chronicles of Narnia: e Lion, the Witch and the Wardrobe, Aslan is
introduced with the words, “ey say Aslan is on the move.” e great lion was
working and the excitement of what he might do was palpable. In a sense this
is a good way of understanding the ministry of Jesus as presented in Mark. As
we have already noted, Mark moves the reader quickly along. He rarely stops
for a great length of time at one scene (e.g., the temptation of Jesus receives
two verses!). Instead, Mark is eager to present the good news of Jesus in a clear,
concise and captivating way.
e quick movement of the story is felt as Mark uses the word “immediately”
times. is is a massive amount of usage when compared to the rest of the
New Testament. Let’s consider some of the passages where the word occurs.
. Read at least four of the following passages and note what happens
“immediately.”
• :
• :
• :
• :
• :
• :
• :
• :
• :
.· Answers will vary.
. Why do you think Mark choose to keep the narrative moving at such a
quick pace? What is the benet of moving action along from scene to
scene in a rapid manner?
.· Answers will vary. It should be noted that Mark is writing the
first Gospel and likely feels the pressure of getting these events written so
that the good news of Jesus will be preserved. Rather than recounting large
blocks of teaching and other things, Mark moves the story along. This
movement is also helpful in keep thing the attention of the reader.
. Explain why you think it is signicant (if it is) that when Jesus healed
someone or cast out a demon in Mark that the eect was immediate?
.· Answers will vary. It is likely that Mark emphasizes the complete
and utter control that Jesus had over creation.
is theme seems to suggest that the mission of Jesus was unstoppable. It moves
forward without any impediment. e demons must immediately heed the
words of Jesus; the sicknesses that Jesus encounters must bow to the wishes of
the Lord; and nothing in the story seems to slow advancement to the cross. Jesus
comes to give his life, and the story quickly gets us to that point and goal.
A Brief Discussion of Mark 16:9–20
As noted in your reading, Mark :– is a passage that many do not believe is
original. It was most likely added later by an editor and subsequently made its
way into a good number of manuscripts. ough many commentators do not
treat the text-critical issues surrounding the apparent discrepancy, we nd it
necessary to at least mention the issue since you will at some point come to that
section of your Bible and have questions regarding its oen-bracketed inclusion.
. Read Mark :–. Are there any passages that create theological
problems? Are there any parts of this section that contradict other
passages of Scripture?
Mark :-
9
Now when he rose early on the rst day of the week, he appeared rst to Mary
Magdalene, from whom he had cast out seven demons.
10
She went and told those
who had been with him, as they mourned and wept.
11
But when they heard that he
was alive and had been seen by her, they would not believe it.
New Testament Survey
12
Aer these things he appeared in another form to two of them, as they were
walking into the country.
13
And they went back and told the rest, but they did not
believe them.
14
Aerward he appeared to the eleven themselves as they were reclining at
table, and he rebuked them for their unbelief and hardness of heart, because they
had not believed those who saw him aer he had risen.
15
And he said to them, “Go
into all the world and proclaim the gospel to the whole creation.
16
Whoever believes
and is baptized will be saved, but whoever does not believe will be condemned.
17
And these signs will accompany those who believe: in my name they will cast
out demons; they will speak in new tongues;
18
they will pick up serpents with their
hands; and if they drink any deadly poison, it will not hurt them; they will lay their
hands on the sick, and they will recover.”
19
So then the Lord Jesus, aer he had spoken to them, was taken up into
heaven and sat down at the right hand of God.
20
And they went out and preached
everywhere, while the Lord worked with them and conrmed the message by
accompanying signs.
.· What we find in this section is not unattested in other parts of
the New Testament. The appearance of Jesus to Mary Magdalene (cf. John
20:14), the appearance to two disciples (cf. Luke 24:13), and the call to go
and preach the gospel in the world (Matthew 28:19–20), are all things that
occur in other New Testament books.
. Read the ESVSB note on Mark :–. Summarize the content of that
note in the space provided. en record any further questions that you
might have regarding this issue.
.· Answers will vary.
The instructor is encouraged to
read Carson and Moo carefully,
as well as the ESVSB note on this
section. The instructor should
also reference the section on
“The Reliability of the New
Testament Manuscripts,” pages
2587–2589 in the ESVSB.)
Day 5
Today we step back and consider the whole book of Mark and try to summarize
what we have learned. is section is designed to send you back into the book
of Mark and allow you to work through the overarching message of Mark for
yourself.
In the space provided, begin writing down your thoughts about the
overarching message of Mark. What do you think Mark is mainly trying to get
across to his readers? What are his biggest concerns? What passages are central
to his Gospel account? Aer spending some time writing and brainstorming,
attempt to summarize the Gospel of Mark in one sentence. en, explain your
one sentence in one paragraph.
Brainstorming:
One-Sentence Summary of Mark:
One-Paragraph Summary of Mark:
New Testament Survey
e Gospel of Luke
e last of the Synoptic Gospels is the Gospel of Luke. Part of a two volume set,
e Gospel of Luke is the longest book in the New Testament. e purpose of
the book is to put into an “orderly account” (:) the life and ministry of Jesus.
is carefully ordered and researched account of the life of Jesus was meant to
assure his readers of the truth about Jesus and the gospel.
Luke presents Jesus as the Savior and Lord who fullls God’s plan by bringing
salvation to those in need. As you walk through the story of Luke you should
notice the theme of salvation and how God is bringing his plan to fruition. e
recipients of God’s grace are not the proud and elite, but the outcasts of society.
ese themes, and more, will be touched on in this lesson.
Aer completing this lesson, the student should be able to
▷ have a general understanding of the author, recipients, and structure of
Luke.
▷ be familiar with the relationship between Luke and Acts.
▷ understand the scope of salvation through Jesus.
▷ understand the Lordship of Jesus and his place in the unfolding plan of
God.
New Testament Survey
TN
In this lesson you will guide the students through the longest book in the New
Testament. Luke is part of a -volume set. e second book of the set is Acts,
which we will cover in a couple of weeks. Having some familiarity with Acts
might prove useful as you walk students through Luke.
Preliminary Issues: Luke is long … so making sure you move along the study
at a steady pace will prove important. Furthermore, though authorship issues
will be discussed below, the Gospel is addressed to eophilus. ough there
are attempts to see the name eophilus as generic, referring to a class of people
instead of a real person, those attempts seem largely unsuccessful.
e instructor is encouraged to read, “Purpose, Occasion, Background,” in
the ESVSB, pages –.
ematic Issues: ough the theme of salvation could be considered a part
of every book in the Bible, the vocabulary Luke utilizes shows his concern for
this theme. Consult the excerpt from Mark Dever in Day that highlights this
thematic concern in Luke.
In this study we highlight how salvation is for all people, even the outcasts
of society. is includes women. e term “complementarianism” is used in the
curriculum and it would be valuable for the instructor to have a grasp of what
this term means.
▷ For help, see the article, “Summaries of the Egalitarian and Complementarian
Positions,” published by the Council of Biblical Manhood and Womanhood
(cbmw.org).
Again, the unfolding plan of God is clear in Luke. e following studies are
recommended in helping understand the ow of redemptive history:
▷ James M. Hamilton, God’s Glory in Salvation through Judgment: A Biblical
eology (Wheaton, Ill: Crossway, ).
▷ omas R. Schreiner, New Testament eology: Magnifying God in Christ
(Grand Rapids, Mich: Baker Academic, ).
▷ omas R. Schreiner, e King in His Beauty: A Biblical eology of the Old
and New Testaments (Grand Rapids, Michigan: Baker Academic, ).
▷ Graeme Goldsworthy et al., e Goldsworthy Trilogy (Exeter: Paternoster
Press, ).
New Testament Survey
Day 1
Required Reading:
▷ ESV Study Bible: Luke –:
▷ Introducing the New Testament: Chapter : “Luke”
Author
As with the other Gospels, the authorship of the book is technically anonymous.
However, relying on the testimony of the early church, we believe Luke is the
author.
. From your reading of Carson and Moo for today, summarize their
support of Lukan authorship.
.· Answers should simply reflect that the students have read the
material and followed the argument.
But who is Luke? Our information about Luke comes from the New Testament
itself. Luke is mentioned in a number of passages by name, and is present in the
narrative of a few passages in Acts. Let’s look at some of these passages here (we
will look at Acts in a couple of weeks).
Authorship Issues:
Luke is a constant traveling
companion of Paul. His travels
with Paul will be documented
in more detail as we study Acts.
Here, however, it is important to
note specific things about Luke
that we encounter. See the chart
under Question 2 in the lesson for
passages that highlight various
points about the identity of Luke.
. Read the following passages and write down what you learn about Luke
from each text:
Colossians :
Luke the beloved physician greets you, as does Demas.
.· Answers will vary.
• “Beloved”—this is the same terms that is used of Jesus in Matthew
3:17; 12:18; 17:5. Paul also refers to Tychicus in this way in Colossians
4:7. It seems that this term of endearments is used to communicate the
idea of close personal relationship.
• “Physician”—he was a doctor. us, we can infer that he was likely
well-educated and would have been a helpful traveling companion, as
one could meet injury or illness quite frequently while traversing the
Mediterranean world.
Timothy :
11
Luke alone is with me. Get Mark and bring him with you, for he is very
useful to me for ministry.
.· Answers will vary. A friend till the end:
• “I have nished the race…” (4:7)—it seems that when Paul comes to
the end of his life, Luke is by his side.
• “Luke alone is with me…” (4:11)—when all others had deserted him,
Luke had stayed by his side.
Philemon –
23
Epaphras, my fellow prisoner in Christ Jesus, sends greetings to you,
24
and so
do Mark, Aristarchus, Demas, and Luke, my fellow workers.
.· Answers will vary. Luke is included as one who “sends greetings”
to the recipients.
All these texts give us some insight into the identity of Luke. He is not an
obscure character in the Bible. Luke gures prominently in the biblical story and
because of his travels with Paul, his educational background, and his desire to
pass on the faith, we receive both the Gospel of Luke and Acts from his pen.
New Testament Survey
Recipient(s)
e opening of Luke and the opening of Acts both record eophilus as the
recipient of the letter. It could be that eophilus is simply a friend of Luke that
had questions about the Christian faith. eophilus may have been someone
who bore the nancial burden of publishing what Luke wrote. at is, it would
certainly cost money to have these things published for a larger audience, and
eophilus may have nanced the project. ere have also been attempts to
argue that the name eophilus referred to a class of people (friends of God)
and not an actual person. Robert Stein responds, “It is far more likely…that
eophilus was a real person. e adjective ‘most excellent’ (Luke :) used to
describe him is found three other times in the New Testament and is used in
addressing the Roman governors Felix (Acts :; :) and Festus (:).”
It seems that Luke desired to write to a specic person in order to provide
him with an orderly account of the life and ministry of Jesus. Combined with
Acts, the book of Luke also presents the earliest account of the advance of the
church in the Mediterranean world.
Relationship Between Luke and Acts
. Aer reading the required chapter in Introducing the New Testament,
state in your own words how Luke and Acts are related to each other.
.· Answers will vary.
Day 1 Summary
Today you read a major section of Luke. You learned that the author
of Luke was a traveling companion of Paul, likely a medical doctor,
and a friend till the end of Paul’s ministry. Luke writes to his friend,
Theophilus. The Gospel of Luke is the first installment of a two-part
work that resumes in the book of Acts. Though Acts and Luke are
closely related, and each should inform how you read the other, it is
wise to respect their canonical status and treat each book separately.
9 Robert H. Stein, Luke (The New American commentary v. 24; Nashville,
Tenn: Broadman Press, 1992), 26.
Day 2
Required Reading: ESV Study Bible, Luke :–:
To begin, we must admit that discerning the structure of Luke is not nearly as
easy as discerning a structure in Matthew or Mark. However, from your reading
of Carson and Moo you should be able to summarize a structure of Luke.
. From your reading of Carson and Moo use bullet points to create an
outline of Luke:
.· Answers may vary, but should reflect that the student has
completed the required reading.
. ere are chapters devoted to Jesus’ travel towards Jerusalem (Luke
:–:). at same bit of travel receives much less attention in
Matthew (two chapters; Matthew –) and Mark (one chapter; Mark
). Why do you think Luke focuses attention on this part of Jesus’
earthly ministry?
.· Answers will vary. It seems that Luke wants to highlight the
movement of Jesus towards Jerusalem. The language of 9:51 is strong. The
NIV captures the strength of the language: “Jesus resolutely set out for
Jerusalem.” This suggests that Luke wants to emphasize that Jesus was
moving to Jerusalem to fulfill the plan of God.
e movement away from Jerusalem in Acts matches the movement toward
Jerusalem in Luke. In Luke, Jesus moves from Galilee, through Samaria, to
Judea and the cross. Aer the resurrection and ascension of Jesus, the Spirit-
empowered disciples (witnesses) of Jesus take the gospel from Jerusalem into
Judea, Samaria, and to the ends of the earth (Acts :; cf. Matt. :–).
Structural Issues: Luke spends
ten chapters (9:51–18:34) detailing
the travel narrative of Jesus to
the cross in Jerusalem. This will
be an important feature of Luke
in distinction from the other
Synoptic accounts. It will also be
a point the instructor can return
to when facilitating discussion
on Acts. In Luke, we have Jesus
heading toward the cross. In Acts,
the good news of Jesus moves
from the cross (Jerusalem) to the
ends of the earth (cf. Acts 1:8; 28).
When considered alongside of
Acts, the reader can discern
that as Jesus fulfilled the plan
of God by dying on the cross
and being raised from the dead,
the gospel was then moved out
from Jerusalem to the nations.
The Gospel of Luke focuses on
the journey of Jesus to the cross
in Jerusalem. The Book of Acts
begins with Jesus having been
raised from the dead and calling
his disciples to take the gospel
from Jerusalem to the end
of the world (cf. Acts 1:8).
New Testament Survey
. How does the resolute nature of Jesus’ move toward Jerusalem instruct
us as we seek to carry out the Great Commission (Matthew :–)
and fulll the command to be witnesses (Acts :)?
.· Answers will vary. In the same way that Jesus was resolved
to accomplish the will of his Father (cf. Matthew 26:39), his disciples
must be resolved to finish the mission we have been given. We know that
persecution and hardships will come (Luke 10:3; Matthew 10:25; 2 Tim.
3:12) as we seek to reach the nations with the gospel. But as Jesus was
resolute to go to Jerusalem, we are resolute to go to the nations with the
message of what Jesus accomplished by dying for our sins.
Day 2 Summary
Today you have read another major section of Luke. This section high-
lights a unique portion of Luke and introduces you to stories that you
have not found in Matthew or Mark. We have noted that Luke goes
to great lengths to show Jesus moving resolutely towards Jerusalem.
In Luke Jesus moves toward Jerusalem, and in Acts the gospel moves
away from Jerusalem to the nations. As we consider this overall
structure of Luke, we are encouraged to follow Jesus’ example of com-
mitment to his mission and display the same commitment in our task
to take the gospel to the ends of the earth.
Day 3
Required Reading: ESV Study Bible, Luke :–:
—:
Salvation from sin and reconciliation to God are the greatest needs of mankind.
Every individual born into this world is born sinful and separated from God (see
Psalm :). We are all “children of wrath” (Ephesians :) and enemies of God
(Romans :). We are in desperate need of a Savior. Luke demonstrates for his
readers that Jesus is the one through whom salvation comes.
e idea that Jesus is the Savior is not unique to Luke, but it is prominent in
Luke’s Gospel. Furthermore, Jesus is not simply the Savior of the Jewish people;
he is the Savior of the whole world. Let us consider “salvation” as a theme in
Luke.
The Use of “Salvation,” “Savior” and “Save”
Carson and Moo point out that Luke “is the only synoptic evangelist to use
the noun ‘salvation’…and ‘savior.’” Furthermore they write, “he uses the verb
‘save’…more than any other book in the New Testament (although this is mainly
because of Luke’s greater length).”
. Read the following passages, noting the context of each usage of “savior,”
“salvation,” or “save”: Luke :; :; :–; :–; :–
.· Answers will vary.
10 D.A. Carson and Doug Moo, An Introduction to the New Testament, 220.
New Testament Survey
. In Luke :– we read Mary’s Magnicent Song of Praise. She begins by
speaking about her spirit rejoicing “in God [her] savior.” Read the rest of
the song of praise and note what “God [her] savior” does for his people.
Luke :b–
46b
“My soul magnies the Lord,
47
and my spirit rejoices in God my Savior,
48
for he has looked on the humble estate of his servant.
For behold, from now on all generations will call me blessed;
49
for he who is mighty has done great things for me,
and holy is his name.
50
And his mercy is for those who fear him
from generation to generation.
51
He has shown strength with his arm;
he has scattered the proud in the thoughts of their hearts;
52
he has brought down the mighty from their thrones
and exalted those of humble estate;
53
he has lled the hungry with good things,
and the rich he has sent away empty.
54
He has helped his servant Israel,
in remembrance of his mercy,
55
as he spoke to our fathers,
to Abraham and to his ospring forever.”
.· Answers will vary.
. In Luke : there is born a “Savior.” Is this good news for the Jews only,
or for all people? Look at the verse’s context to nd the answer.
Luke :–
9
And an angel of the Lord appeared to them, and the glory of the Lord shone
around them, and they were lled with great fear.
10
And the angel said to
them, “Fear not, for behold, I bring you good news of great joy that will be for
all the people.
11
For unto you is born this day in the city of David a Savior,
who is Christ the Lord.
.· This is good news for “all the people” (Luke 2:10).
The instructor should read
through the song and note what
God does for his people. For
instance, “his mercy is for those
who fear him” and “he has shown
strength with his arm,” and “has
scattered the proud…” etc.
. Read Isaiah :–; :. Now read Luke :– and explain why
Simeon was ready to depart in peace.
Luke :–
29
“Lord, now you are letting your servant depart in peace,
according to your word;
30
for my eyes have seen your salvation
31
that you have prepared in the presence of all peoples,
32
a light for revelation to the Gentiles,
and for glory to your people Israel.”
.· He is at peace because he has seen the word of God come to
fruition.
Another reason to ponder this theme is that the whole life of Jesus is bracketed
by references to salvation. e angels announce the birth of Jesus who is born
in the “city of David, a Savior” (Luke :). Furthermore, in his last appearance
on earth Jesus is presented as the only one who can save people from their sins
(Luke :–).
. “Salvation,” “savior,” or “save” do not occur in Luke :–. Is it
legitimate to speak of this passage acting as a bookend for the theme of
salvation? Why or why not?
Luke :–
45
en he opened their minds to understand the Scriptures,
46
and said to
them, “us it is written, that the Christ should suer and on the third day
rise from the dead,
47
and that repentance and forgiveness of sins should be
proclaimed in his name to all nations, beginning from Jerusalem.
.· Yes, it is legitimate because of the context of the verses. Jesus
is opening the Scriptures concerning the suffering of the Christ and
his resurrection. This message of his death and resurrection is to be
“proclaimed…to all nations” (Luke 24:47). We know that the message is
proclaimed so that people would hear and believe in Jesus (cf. Romans
10:14–17). And everyone who believes in Jesus will be saved (John 3:16).
Again, Jesus is the fulfillment of
God’s promises to his people (as
we saw in our study of Matthew).
What was promised through the
prophet Isaiah is realized in the
person of Christ. Now, Simeon
is at peace. He has an inner
tranquility about his life;
he is ready to depart and
be home with his Lord.
New Testament Survey
The Testimony of Other Evangelicals
Salvation as a theme in Luke is warranted in part because it is well attested by
other Christians. As stated in your reading, Carson and Moo identify salvation
as a major theme in Luke (see Introducing the New Testament, ). Mark Dever
agrees, as seen below. Read the following passage from Mark Dever asserting
salvation as a theme.
“How did Jesus bring salvation? He told his disciples at the Last Supper, ‘I have
eagerly desired to eat this Passover with you before I suer. For I tell you, I will not
eat it again until it nds fulllment in the Kingdom of God’ (22:15–16). Bringing
salvation means Jesus had to suer. Breaking the bread and pouring the wine, he
said, this is ‘my body given for you’ and ‘my blood…poured out for you’ (22:19–20).
He then quoted from Isaiah, who prophesied, ‘he poured out his life unto death,
and was numbered with the transgressors. For he bore the sin of many, and made
intercession for the transgressors’ (Isa. 53:12). Jesus observed, ‘Yes, what is written
about me is reaching its fulllment’ (Luke 22:37). Jesus then oered his body as
the sacrice for the sins of many that Isaiah promised, making intercession for the
transgressors.
Forgiveness of sins. e prophet Jeremiah had promised the forgiveness of sins (Jer.
31:34; Luke 1:77), and now Jesus fullled that promise (5:20–24; 7:47–49). So Jesus
taught his disciples to proclaim this message: ‘repentance and forgiveness of sins
will be preached in his name to all nations, beginning in Jerusalem’ (24:47).
e great message is that we, who were made to know God, have separated
ourselves from God by our sin; we deserve his judgment by the way we live; but
God, by his great love in Christ, has come and lived a life deserving no punishment.
He has taken our sins on his body on the cross—the sins of all those from every
nation who repent and believe in him. He calls us now to repent and believe.”
11
11 Taken from The Message of the New Testament: Promises Kept by Mark Dever,
©2005, pp. 96. Used by permission of Crossway, a publishing ministry of Good News
Publishers, Wheaton, IL 60187, www.crossway.org.
Salvation to the Gentiles
Finally, we must note that salvation is provided for both Jew and Gentile
alike in Luke. As noted above, salvation is for “all people” (Luke :). is
is a noteworthy aspect of both the Gospel of Luke and the book of Acts. e
salvation that Jesus brings is not only for the house of Israel, but is also “a light
for revelation to the Gentiles” (Luke :–).
. Read the following passages. Note the recipients of God’s favor in each
passage.
:–
.· —all flesh.
:–
.· —those from Gentile nations like Syria and Sidon.
:–
.· —a Gentile servant of a centurion.
:
.· —the Samaritans.
. Why is it signicant that a Samaritan is the hero of the story in Luke
:– and is “made well” in Luke :?
.· The Samaritan was not a pure Jew.
Carson and Moo conclude, “[t]hese hints of the extension of God’s grace to
Gentiles in the gospel prepare the way, of course, for the inclusion of Gentiles in
God’s people that Luke is so concerned to emphasize in the book of Acts.”
12 D.A. Carson and Doug Moo, An Introduction to the New Testament, 221.
The relationship between Jews
and Samaritans was such that Jews
would go around Samaria rather
than risk traveling through the
region and encountering one of
the Samaritan people. Jesus shocks
his hearers by turning a person the
Jews despised into a hero.
New Testament Survey
. Was there any benet to being a Jew? Were the Jews favored more highly
than Gentiles?
.· Yes and no. There is benefit to being a Jew. Paul says this later in
the New Testament (Romans 3:1). The Jews had been “entrusted with the
oracles of God.” God had spoken to them and they had written records of
his revelation. Furthermore, they were God’s chosen people from among all
the peoples of the earth (Amos 3:2). Yet, they were not favored more highly
in God’s plan of salvation. Salvation came to the Jew and the Greek in the
same way: through belief in Jesus.
Day 3 Summary
Today we have seen that Jesus is the Savior of the world. The usages
of the words for “savior,” “salvation” and “save” clearly convey this
theme in Luke. Jesus brings salvation from the Jews, but it is salva-
tion that is meant for both Jews and Gentiles. God is no respecter of
persons when it comes to the gospel. It is for people from every tribe
and tongue. This theme has not been missed by other evangelicals
throughout the centuries and should not escape our notice.
To the Jews belonged
“the glory, the covenants,
the giving of the law, the
worship, and the promises…
the patriarchs, and from their
race, according to the flesh, is
the Christ…” (Romans 9:3–5).
However, there was no special
salvific favor for being a Jew. The
Jewish heritage played no part in
justifying someone before God.
Day 4
Required Reading: ESV Study Bible, Luke :–:
—:
Jesus was countercultural in numerous ways. He did not “go with the ow,” or
operate according to the status quo. He was a radical. He upset the culture of his
day and upsets our culture as well. One of the ways that Jesus upset the culture
was by caring for those whom society had rejected. ere were certain persons
that the society of Israel considered to be “outcasts,” or at least lower members of
the general population. But Jesus casts aside those ideas and cares for the weak
and the sick, the poor and the needy, and all those whom the prevailing culture
would not have considered to be worthy of the Messiah’s time and energy.
. Read the following passages and record the groups of people that are
highlighted in the Gospel of Luke. Why is this an important aspect of
Jesus’ ministry to notice?
• Luke :; :–; :–; :–; :; :–; :; :–;
:–
.· This is important to note because these verses remind us, and
drive home the point, that Jesus is the Savior of the outcasts of society. He
does not come for the rich, powerful and prominent alone. He comes for
persons from every part of society.
Read the following from Mark Dever concerning Jesus’ concern for the
“Disreputable”:
“Interestingly, Jesus spent most of his time with people who were not well regarded
in his society. He surrounded himself with sinners and tax collectors…Jesus ate in
tax collectors’ homes. And they accompanied him into the homes of the respectable
class. e respectable class responded predictably: ‘Now the tax collectors and
“sinners” were all gathering around to hear him. But the Pharisees and the teachers
of the law muttered, “is man welcomes sinners and eats with them”’ (15:1–2).
New Testament Survey
is was Jesus’ pattern. He kept company with the outcasts, from Zaccheus the tax
collector to the blind man whom Jesus ordered brought to him (18:39–40).
Consider also what the shepherds represented in Jesus’ day, and the fact that they
were the rst to hear the announcement of his birth. We think of shepherds in
terms of charming Christmas pageants, with cute children dressed in nicely pressed
robes. Yet in the ancient world, shepherds were thought of as shiy, untrustworthy,
even thieving migrant-workers. Yet, they were some of the rst to greet Jesus! at
was typical, I think, of Jesus’ whole ministry.
e nineteenth-century English preacher Charles Spurgeon once said to his hearers
in London, ‘You are the same sort of person as those whom Jesus used to welcome.
ey were good-for-nothing bodies; they were persons that were full of need, and
could not possibly bring a price with which to purchase his favour. Are you not just
like them? Are you a very special sinner? I am sure I could nd another special
sinner like you whom Jesus has received. I will not go into detail; but I will venture
to ask you—Are you a thief? e dying thief rejoiced to see in Christ salvation full
and free. Have you been unchaste? David was an adulterer and was pardoned;
and Jesus forgave a woman that was a sinner, who therefore loved him much. e
untruthful, the unclean, the ungodly, are the sort of people that Jesus came to seek
and save.’
In the rst century, the nineteenth century, and today, Jesus builds his kingdom not
upon the reputation people have when they enter the kingdom but on the change
that occurs in their lives once they are there. And that gave Jesus—and it gives us—
all the more reason to have a concern for the disreputable.”
13
One particular group of people whom Luke highlighted is women. We live in a
society that is increasingly hostile to the idea of complementarianism.
ere
are many who consider Christianity to promote masculinity to the neglect
of femininity. at is, there are those who think and teach that the Christian
religion marginalizes, even oppresses, women. But far from marginalizing or
oppressing women, the founder of Christianity, Jesus himself, shows amazing
concern for women. e Gospel of Luke portrays this aspect of Jesus’ ministry
more so than any other New Testament book.
13 Taken from The Message of the New Testament: Promises Kept by Mark Dever,
©2005, pp. 92. Used by permission of Crossway, a publishing ministry of Good News
Publishers, Wheaton, IL 60187, www.crossway.org.
14 For a full definition and explanation of the term “complementarianism,” see John
Piper, God Created Man Male and Female: What Does It Mean To Be Complementarian,
on desiringGod.org.
In sum, Jesus is presented to us as a Savior for the needy. And we are all
needy people. We are poor, broken, sinful human beings who are in need of a
Savior. It is Jesus who comes for those who are in need. e Savior of the world
comes for men and women, for the blind and the lame, and for those who are
humble and broken.
—
As we studied in Matthew, Jesus is bringing the plan of God to fruition. Like
Matthew, Luke ties the story of Jesus back to the Old Testament. Carson and
Moo note, “What happens in the ministry of Jesus happens because God is
working out a program that he had set in place long ago.”
e story of the Bible
is the story of the unfolding of God’s plan. Luke portrays the life and ministry of
Jesus as bringing this plan “to its decisive point.”
. Skim Luke :–, –. How do these passages develop the theme of
God’s Plan?
.· The two hymns point back to the Old Testament promises that
God has made to his people. Carson and Moo write, “[t]he hymns in
the infancy narrative set the whole story of Jesus in the context of God’s
promises in the Old Testament to his people Israel…” (CM, 219).
One of the ways that we can trace this theme through the book of Luke is by
noting the places where the phrase “it is necessary” occurs in the Gospel. What
is happening in the life of Jesus “is necessary” as it is part of the larger plan that
God is bringing to pass. Not one plan of God can be thwarted (Job :), and
thus God’s Word “must” (Luke :) be fullled.
15 D.A. Carson and Doug Moo, An Introduction to the New Testament. 2nd ed. (Grand
Rapids: Zondervan, 2005), 219.
16 Ibid. 219
New Testament Survey
. Pick four of the following passages and summarize what “must” (or is
“necessary”) in each: Luke :; :; :; :; :; :; :; :;
:
Luke :
.· —Jesus must be in his Father’s house.
Luke :
.· —Jesus must preach the good news of the kingdom to other
towns.
Luke :
.· —The Son of Man must suffer many things, be rejected by the
religious leaders, be killed, and then raised from the dead.
Luke :
.· —Jesus must be on his way.
Luke :
.· —Again, the Son of Man must suffer.
Luke :
.· —Wars, and rumors of wars, must take place.
Luke :
.· —The Scriptures must be fulfilled in Jesus.
Luke :
.· —The Son of Man must be delivered into the hands of sinful
men, crucified, and raised from the dead.
Luke :
.· —Everything written about Jesus must be fulfilled.
It is clear from these passages that Jesus saw his work on earth as carrying
forward the plan of his Father. e Scriptures “must” be fullled and the Son
of Man “must be delivered over to sinful men.” e reason it was necessary for
those things to happen is that they were all part of the plan of God (cf. Acts :;
:–).
. How does tracing the theme of God’s plan help you trust him more and
persevere through hard times?
.· Answers will vary.
—:
e word for Lord (kyrios) is used times within the Synoptic Gospels and
the Gospel of John. Of those occurrences, of those are found in Luke
(). e remaining occur in Matthew, Mark, and John. e theme of
Jesus’ Lordship in Luke’s Gospel is clear. Indeed, if Luke were writing to reassure
eophilus, then reminding eophilus that Jesus is truly the resurrected Lord
would be a helpful way to encourage his reader (cf. :; :).
It is true that the title “Lord” is not always in reference to Jesus. However, the
idea of Lordship permeates the book as both Jesus and the Father (cf. :; :)
are presented as Lord.
Read the following sample passages: Luke :; :, ; :; :; :; :.
. What is the signicance of calling someone Lord in your mind? If Jesus
is our “Lord,” then what does that mean for us?
.· Answers will vary.
Day 4 Summary
Today we have surveyed how Jesus came as the Savior of the world,
which included the outcasts of society. Christ Jesus embraced those
who were marginalized and unwelcome in the prevailing culture. And
this was all part of God’s plan. The Old Testament promises came to
fruition in the life of Jesus, which is why the Scriptures “must be ful-
filled.” As Jesus fulfills God’s plan he does so as one who is Lord. He is
not a mere prophet, nor a mere man, but he is Christ Jesus the Lord.
We bow our knees to our Lord and serve him and enjoy him with all
our heart, mind, soul and strength.
Though it could simply be a term
of respect, the usage in the Bible
for Jesus as Lord seems to denote
more than this. The speakers pay
homage to Jesus. Far from simply
being respectful, those who call
Jesus “Lord” are conveying that
they are his subjects and he is
their Master. Since we confess
Jesus as Lord (Romans 10:9), we
should live a life that reflects
this reality. That is, we live under
the authority of Jesus. He is our
Master, our King, our Lord. We
bow our knees to him and follow
his commands while looking to
him for help and salvation.
New Testament Survey
Day 5
Today we step back and consider the whole book of Luke and try to summarize
what we have learned. is section is designed to send you back into the book
of Luke and allow you to work through the overarching message of Luke for
yourself.
In the space provided, begin writing down your thoughts about the
overarching message of Luke. What do you think Luke is mainly trying to get
across to his reader(s)? What are his biggest concerns? What passages are central
to his Gospel account? Aer spending some time writing and brainstorming,
attempt to summarize the Gospel of Luke in one sentence. en, explain your
one sentence in one paragraph.
Brainstorming:
One-Sentence Summary of Luke:
One-Paragraph Summary of Luke:
One-Sentence Summaries:
Allow a few students to read
their summary statements. Ask
why they used the language they
chose. What texts influenced their
decisions? What passages drove
them to summarize the message
in the way they did? Here is an
example summary statement:
Luke presents Jesus as the Savior
and Lord who fulfills God’s plan by
bringing salvation to those in need.
e Gospel of John
e Gospel of John is a favorite among Christians. It contains what is probably
the most famous and oen-quoted verse in the Bible (John :) and describes
the incarnation of Jesus in unique terms (:). e Gospel of John is both a
profound and simple book.
e Gospel of John seeks to convey that Jesus is the Divine Son of God
who gives life to all who believe in him. Unique among the canonical Gospels,
John sets Jesus forth as the one in whom all people must believe in order to be
brought into a relationship with their heavenly Father.
Aer completing this lesson, the student should be able to
▷ have a general understanding of the author, recipients, and structure of
John.
▷ see how John explains the divinity of Jesus.
▷ understand what it means to believe in Jesus and the results (both now and
future) of that belief.
▷ be familiar with how John develops the idea of the Trinity in his Gospel.
New Testament Survey
e Gospel of John is one of the most well-known and beloved books in the
entire Bible. It gives a unique, and complementary, account of Jesus’ ministry.
is is also the rst work by the Apostle John that the students will read and
work through. Later in the course they will read his three small letters (– John)
and the book of Revelation. Take the time to pay attention to vocabulary and
writing style so that you can see commonalities with these later works.
Preliminary Issues: John contains what is likely the most famous verse in the
Bible. If you haven’t already, commit John : to memory.
• e Gospel of John contains a clear purpose statement. In John :–
we read, “Now Jesus did many other signs in the presence of the disciples,
which are not written in this book; but these are written so that you may
believe that Jesus is the Christ, the Son of God, and that by believing you
may have life in his name.”
• For a detailed exegetical analysis of the purpose statement, see D. A.
Carson, “Syntactical and Text-Critical Observations on John :–: One
More Round on the Purpose of the Fourth Gospel,” in Journal of Biblical
Literature (/ (), –.
Structural Issues: Noting that there are two major sections of John’s Gospel is
easy enough. However, showing how the story of Lazarus prepares the reader for
the second part of the book is an important structural discussion. You may want
to spend some time in class looking at chapters –. Review this summary of
the transitional section from Carson and Moo:
“Although many include the next unit, 11:1—12:50, as part of the Book of Signs,
there appear to be good reasons for treating these chapters as something of a
transition. e account of the death and resurrection of Lazarus (11:1–44) is both
a foil and an anticipation of Jesus’ death and resurrection and directly leads to the
judicial decision to kill Jesus (11:45–54). In the next section (11:55–12:36)…Mary
anoints Jesus in anticipation of his death, thereby displaying sacricial love for
him—the only kind of any value (12:1–11); the triumphal entry announces Jesus’
kingship, but the ominous signs are already present that this kingship will be unlike
any other (12:12–19); and the arrival of the Gentiles triggers Jesus’ announcement
TN
of the dawning “hour” of his death and exaltation (12:20–36). is transitional unit
concludes with a theology of unbelief, that is, theological reections that reveal the
nature and inevitability of unbelief (12:37–50).”
17
Furthermore, be prepared to acknowledge that just because the rst part of
John is called, e Book of Signs, this does not mean that signs and wonders are
absent from the latter part of John’s Gospel. In fact, the greatest sign and wonder,
the resurrection of Jesus, occurs in the second part of the Gospel account.
ematic Issues: John gives us one of the clearest testimonies of the divinity
of Jesus, the Trinitarian nature of God, and what it means to believe in Christ.
Make sure to highlight these three issues, giving time to other thematic concerns
only as time allows.
• John :– is one of the richest introductions in the whole Bible. Take time
to help students see that John opens by declaring Jesus to be God (:) and
that as God, he has come to dwell among his people (:).
• To highlight the theme of “realized eschatology,” simply survey John :, ;
:; :. ese passages simply show how the future has broken into the
present.
• For discussions on the Trinity, see Wayne Grudem, Systematic eology,
chapter .
• In considering what it means to believe in Jesus, make sure to note that
there is a type of false faith that does not save (cf. John : and :). Also,
note the discussion of dead faith in James .
17 Moo and Carson, An Introduction to the New Testament, 228.
New Testament Survey
Day 1
Required Reading:
▷ ESV Study Bible: John –
▷ Introducing the New Testament: Chapter : “John”
Author
ough much has been written debating the author of the Gospel of John, there
is a long history of attributing authorship to John the son of Zebedee. is is the
same John who wrote , , John and Revelation. e reason for asserting this
particular John as the author is based upon both internal and external evidence.
. According to Introducing the New Testament, who wrote the Gospel of
John?
.· John the son of Zebedee.
Internal Evidence
Craig Blomberg notes, “the internal evidence points to an individual to whom
ve passages refer as ‘the disciple whom Jesus loved’ (John :; :; :; :,
).”
It is this disciple who apparently wrote the Gospel account (:, ).
Traditionally, the “disciple whom Jesus loved” is believed to be John the son of
Zebedee.
External Evidence
e early church gives overwhelming support to this conclusion. Ignatius of
Antioch, Justin Martyr and others all understand John the son of Zebedee to be
the author. Of particular importance is the testimony of Irenaeus, who obtains
18 Craig Blomberg, Jesus and the Gospels: An Introduction and Survey (Nashville,
Tenn: Broadman & Holman, 1997), 170.
Authorship Issues: In the ESVSB
see the note on 21:24 for more
information on the authorship of
the fourth Gospel. It is important
to remember, however, the words
of New Testament scholar Leon
Morris. He once stated, “The book
is authoritative whoever wrote it.”
However, it is important to note
that, like the Synoptic Gospels,
the Gospel of John is technically
anonymous (see Introducing
the New Testament, 46).
his information from Polycarp, a disciple of John! Irenaeus recounts that in his
conversations with Polycarp, he came to learn that Polycarp “had received them
[the words of John and others ‘concerning the Lord’] from the eyewitnesses of
the word of life, and reported all things in agreement with the Scriptures.”
Conclusion
ere seems to be no convincing reason to reject the testimony of the early
church on the point of authorship. On the other hand, whether it was in fact
John the son of Zebedee or some other person who wrote the book does not
undermine the authority of the book itself. As Leon Morris states, “e book is
authoritative whoever wrote it.”
Recipients
John likely writes this Gospel to Christians “expecting [the contents] to reach his
unbelieving audience via Christian readers.”
Since discussions of recipients, or
“destination,” are speculative, we simply state that John likely wanted his writing
to reach a wide audience that included both Christians and others.
. Why would John want this account to have the widest possible
circulation? Read John : as you consider the question.
.· Answers will vary. John is telling the story of Jesus, recounting
the signs of Jesus, and calling for belief, so that people may have life (20:31).
This book is often understood to have an evangelistic purpose. That is, John
could be writing with the intention of evangelizing his readers. He wants
to present Jesus to an audience that needs to repent and believe in Jesus for
eternal life. The purpose statement in John 20:31 seems to indicate either a
call for initial belief or is meant to strengthen belief that already exists.
19 Walter A. Elwell, Encountering the New Testament: A Historical and Theological
Survey (2nd ed.; Encountering biblical studies; Grand Rapids, Mich: Baker Academic,
2005), 109.
20 Leon Morris, The Gospel according to John (Grand Rapids, Mich.: William B.
Eerdmans Publishing Co., 1995), 4.
21 Andreas J. Köstenberger, John (Baker exegetical commentary on the New
Testament; Grand Rapids, Mich: Baker Academic, 2004), 8.
New Testament Survey
When discussing the structure of John, we should remember that it continues to
be studied and discussed by many scholars. is should caution us from being
too hasty in our structural analysis of the fourth Gospel. Yet, this does not mean
that we are unable to discern a macrostructure of the book.
. Review Introducing the New Testament (–). Use bullet points to
reect the structure oered in your reading.
.· Answers will vary.
Two Large Sections
In this structure there are two large blocks that are noted. According to some,
the rst large block (John :–:) is meant to capture the “sign” element that
is prevalent in Jesus’ ministry as portrayed by John.
e second part of the
book (John :–:) focuses on the exaltation of Jesus (his passion or glory) in
his cross and resurrection.
A Transitional Section
According to your textbook, a transitional section is located in Chapters and .
. How does the story of Lazarus in Chapter foreshadow what is
anticipated in :–? How does this transitional section prepare the
reader for the second major section of John’s Gospel?
.· The death and resurrection of Lazarus foreshadow the death and
resurrection of Jesus.
22 Mark Dever writes, “John has been called the book of signs because he uses this
word and because he gives careful attention to showing how those signs demonstrate
Jesus is the Christ, the Messiah of God” (Mark Dever, The Message of the New
Testament, 111).
See “Structural Issues” in the
Teacher’s Notes for Carson
and Moo’s summary of this
transitional section.
Rising Opposition to Jesus
In John :– the opposition to Jesus increases dramatically. From this point
on, “[the Jewish leaders] made plans to put [Jesus] to death” (:). us, Jesus
“no longer walked openly among the Jews…” (:).
In John :–: we nd continuing signs and works, but also growing
confrontation. Skim John :– and note the rise in opposition.
Observing the growing opposition to the ministry of Jesus should serve to
remind us that even though Jesus was initially welcomed by the multitudes, his
ministry would have an increasingly polarizing eect. Some would love Jesus
and follow him; others would hate him and ultimately cry for his blood (cf. John
:).
Day 1 Summary
John the son of Zebedee is most likely the author of the fourth Gospel.
He writes a unique account of the life of Jesus, likely seeking to evan-
gelize Jewish readers. Because of the evangelistic overtones of the
Gospel, it is certain that John hoped for the widest possible circulation
of his letter. The Gospel can be broken down into two main sections, a
Book of Signs and a Book of Glory (or Passion). Though this is simplis-
tic, it is nonetheless pedagogically helpful as we seek to keep the flow
of John’s Gospel in mind. As the story unfolds in John, Jesus is increas-
ingly opposed, and like the climax of a symphony, the story finds its
climax in the death and resurrection of Jesus.
New Testament Survey
Day 2
Required Reading: ESV Study Bible, John –
—:
e canonical Gospels are all concerned with presenting Jesus and his ministry
to the world. ey are a type of biography that means to preserve and pass on
the good news of Jesus Christ. Each Gospel presents Jesus in similar, but unique
ways. Matthew presents Jesus as the Son of Man who ushered in the “Kingdom
of Heaven”; Mark describes Jesus as the Son of God who gives his life as a
ransom; and Luke lays out a carefully craed historical account of the ministry
of Jesus and his mission to save the world. John gives a complementary picture
of Jesus that highlights similar themes while adding needed depth. One theme
that John highlights, like that of Mark, is that Jesus is the Son of God. John,
however, makes it more explicit that as the Son of God, Jesus is of the same
essence as God. us, the Christian doctrine of the divinity of Jesus is developed
in John to a degree not found in the other Gospel accounts.
We begin today by noticing how Jesus is described in divine terms within the
Gospel of John. He is not simply another man; he is God in the esh.
. If someone asked if you believed Jesus was God, what would you
say? Using your current knowledge of John’s Gospel (and the Bible in
general), what texts would you use to assert that Jesus was God?
.· Answers will vary. The instructor should work through John and
highlight passages that assert the divinity of Jesus. For example: 1:1–5; 5:17–
18; 10:30–33; 20:28. Also, notice a few of the “I am” statements that allude to
Exodus 3:14 (6:35; 8:12, 28, 58; 15:1–5).
e Use of eos—One way to show that John taught that Jesus is God is to
notice how he identies Jesus in certain passages. ere are times within John’s
Gospel that he employs the Greek term “theos” in reference to Jesus! is is the
Greek word that means “God.” It is explicitly used of Jesus in John’s Gospel.
. Read the following passages and record your thoughts concerning what
each passage teaches us about the identity of Jesus:
John :–
1
In the beginning was the Word, and the Word was with God, and the Word
was God.
2
He was in the beginning with God.
3
All things were made through
him, and without him was not any thing made that was made.
4
In him was
life, and the life was the light of men.
5
e light shines in the darkness, and the
darkness has not overcome it.
.· In these verses Jesus is presented as divine (vs. 1), eternal (vs. 2),
the Creator of everything (vs. 3), and the source of spiritual life (vs. 4).
John :
8
No one has ever seen God; the only God, who is at the Father’s side, he has
made him known.
.· the ESV speaks of “God” being at the side of the Father. This
is an obvious reference to the Son being at the side of the Father and
referenced as “God.”
John :
8
omas answered him, “My Lord and my God!”
.· The confession of doubting Thomas!
e Authority of Jesus—Not only does John use the term for “God” to refer
to Jesus, but he also records (as do all the Gospel writers) how Jesus exercises
authority over nature. As the one who stands as God’s agent of creation, Jesus
has absolute authority over the natural world.
New Testament Survey
. Read the following passages and record what element(s) Jesus exercised
his authority over.
John :–
1
On the third day there was a wedding at Cana in Galilee, and the mother of Jesus
was there.
2
Jesus also was invited to the wedding with his disciples.
3
When the
wine ran out, the mother of Jesus said to him, “ey have no wine.”
4
And Jesus said
to her, “Woman, what does this have to do with me? My hour has not yet come.”
5
His mother said to the servants, “Do whatever he tells you.”
6
Now there were six stone water jars there for the Jewish rites of purication,
each holding twenty or thirty gallons.
7
Jesus said to the servants, “Fill the jars
with water.” And they lled them up to the brim.
8
And he said to them, “Now
draw some out and take it to the master of the feast.” So they took it.
9
When the
master of the feast tasted the water now become wine, and did not know where it
came from (though the servants who had drawn the water knew), the master of
the feast called the bridegroom
10
and said to him, “Everyone serves the good wine
rst, and when people have drunk freely, then the poor wine. But you have kept the
good wine until now.”
11
is, the rst of his signs, Jesus did at Cana in Galilee, and
manifested his glory. And his disciples believed in him.
.· Turns water to wine.
John :–
46
So he came again to Cana in Galilee, where he had made the water wine. And at
Capernaum there was an ocial whose son was ill.
47
When this man heard that
Jesus had come from Judea to Galilee, he went to him and asked him to come down
and heal his son, for he was at the point of death.
48
So Jesus said to him, “Unless
you see signs and wonders you will not believe.”
49
e ocial said to him, “Sir,
come down before my child dies.”
50
Jesus said to him, “Go; your son will live.” e
man believed the word that Jesus spoke to him and went on his way.
51
As he was
going down, his servants met him and told him that his son was recovering.
52
So he
asked them the hour when he began to get better, and they said to him, “Yesterday
at the seventh hour the fever le him.”
53
e father knew that was the hour when
Jesus had said to him, “Your son will live.” And he himself believed, and all his
household.
54
is was now the second sign that Jesus did when he had come from
Judea to Galilee.
.· Feeding the multitude by multiplying bread and fish.
John :–
16
When evening came, his disciples went down to the sea,
17
got into a boat, and
started across the sea to Capernaum. It was now dark, and Jesus had not yet come
to them.
18
e sea became rough because a strong wind was blowing.
19
When they
had rowed about three or four miles, they saw Jesus walking on the sea and coming
near the boat, and they were frightened.
20
But he said to them, “It is I; do not be
afraid.”
21
en they were glad to take him into the boat, and immediately the boat
was at the land to which they were going.
.· Jesus walks on water.
John :–
1
Now a certain man was ill, Lazarus of Bethany, the village of Mary and her sister
Martha.
2
It was Mary who anointed the Lord with ointment and wiped his feet
with her hair, whose brother Lazarus was ill.
3
So the sisters sent to him, saying,
“Lord, he whom you love is ill.”
4
But when Jesus heard it he said, “is illness does
not lead to death. It is for the glory of God, so that the Son of God may be gloried
through it.”
5
Now Jesus loved Martha and her sister and Lazarus.
6
So, when he heard
that Lazarus was ill, he stayed two days longer in the place where he was.
7
en
aer this he said to the disciples, “Let us go to Judea again.”
8
e disciples said to
him, “Rabbi, the Jews were just now seeking to stone you, and are you going there
again?”
9
Jesus answered, “Are there not twelve hours in the day? If anyone walks in
the day, he does not stumble, because he sees the light of this world.
10
But if anyone
walks in the night, he stumbles, because the light is not in him.”
11
Aer saying these
things, he said to them, “Our friend Lazarus has fallen asleep, but I go to awaken
him.”
12
e disciples said to him, “Lord, if he has fallen asleep, he will recover.”
13
Now Jesus had spoken of his death, but they thought that he meant taking rest
in sleep.
14
en Jesus told them plainly, “Lazarus has died,
15
and for your sake I
am glad that I was not there, so that you may believe. But let us go to him.”
16
So
omas, called the Twin, said to his fellow disciples, “Let us also go, that we may
die with him.”
17
Now when Jesus came, he found that Lazarus had already been in the tomb
four days.
18
Bethany was near Jerusalem, about two miles o,
19
and many of the
Jews had come to Martha and Mary to console them concerning their brother.
20
So when Martha heard that Jesus was coming, she went and met him, but Mary
remained seated in the house.
21
Martha said to Jesus, “Lord, if you had been here,
New Testament Survey
my brother would not have died.
22
But even now I know that whatever you ask
from God, God will give you.”
23
Jesus said to her, “Your brother will rise again.”
24
Martha said to him, “I know that he will rise again in the resurrection on the last
d a y.”
25
Jesus said to her, “I am the resurrection and the life. Whoever believes in me,
though he die, yet shall he live,
26
and everyone who lives and believes in me shall
never die. Do you believe this?”
27
She said to him, “Yes, Lord; I believe that you are
the Christ, the Son of God, who is coming into the world.”
28
When she had said this, she went and called her sister Mary, saying in
private, “e Teacher is here and is calling for you.”
29
And when she heard it, she
rose quickly and went to him.
30
Now Jesus had not yet come into the village, but
was still in the place where Martha had met him.
31
When the Jews who were with
her in the house, consoling her, saw Mary rise quickly and go out, they followed
her, supposing that she was going to the tomb to weep there.
32
Now when Mary
came to where Jesus was and saw him, she fell at his feet, saying to him, “Lord,
if you had been here, my brother would not have died.”
33
When Jesus saw her
weeping, and the Jews who had come with her also weeping, he was deeply moved
in his spirit and greatly troubled.
34
And he said, “Where have you laid him?” ey
said to him, “Lord, come and see.”
35
Jesus wept.
36
So the Jews said, “See how he
loved him!”
37
But some of them said, “Could not he who opened the eyes of the
blind man also have kept this man from dying?”
38
en Jesus, deeply moved again, came to the tomb. It was a cave, and a stone
lay against it.
39
Jesus said, “Take away the stone.” Martha, the sister of the dead
man, said to him, “Lord, by this time there will be an odor, for he has been dead
four days.”
40
Jesus said to her, “Did I not tell you that if you believed you would see
the glory of God?”
41
So they took away the stone. And Jesus lied up his eyes and
said, “Father, I thank you that you have heard me.
42
I knew that you always hear
me, but I said this on account of the people standing around, that they may believe
that you sent me.”
43
When he had said these things, he cried out with a loud voice,
“Lazarus, come out.”
44
e man who had died came out, his hands and feet bound
with linen strips, and his face wrapped with a cloth. Jesus said to them, “Unbind
him, and let him go.”
.· Jesus raises Lazarus from the dead.
By themselves these miracles are not enough to prove that Jesus was God.
However, when combined with the use of theos (“God”) to refer to Jesus, and
that “I Am” statements in John, these miracles provide powerful evidence that
Jesus is God in the esh. It is to the previously mentioned “I Am” statements that
we now turn.
e “I AM” Statements—e “I Am” statements are signicant as they
identify Jesus with Yahweh. In Exodus : the LXX (the Greek translation of
the Old Testament) translates the Hebrew “I Am” with the exact construction
we nd in the “I Am” statements in John. In their Old Testament context these
statements are used with reference to Yahweh, the covenant God of Israel. In the
Old Testament, Yahweh is the great “I Am.” In the New Testament, Jesus says he
is “I Am.”
e “I Am” statements can be broken down into two basic categories:
Absolute and Metaphorical. e absolute statements probably reect the words of
Isaiah (Isaiah :; :, etc.) and more plainly are used to assert the identity of
Jesus. e metaphorical statements are less clear and harder to understand (cf.
:; :).
THINK: Read a few of the following passages and notice the usage of the
absolute, “I Am.” John :; :; :; :; :
. e statement in John : is perhaps the most signicant “I Am”
statement in John. What happens immediately following John : that
tells us this statement should be understood as a specic claim to be
God?
John :–
58
Jesus said to them, “Truly, truly, I say to you, before Abraham was, I am.”
59
So they picked up stones to throw at him, but Jesus hid himself and went out
of the temple.
.· Commenting on John 8:58, Mark Dever writes, “The people who
heard him knew exactly what he was saying. You can tell by their response:
‘At this, they picked up stones to stone him, but Jesus hid himself, slipping
away from the temple grounds’ (8:59). Even if higher critics in today’s
academy or our Muslim friends deny it, we can hear what those pious Jews
heard at the time: Jesus was claiming to be God. He was claiming to be the
same one who revealed himself to the Old Testament Israelites as “I Am”
(Dever, The Message of the New Testament, 106).
New Testament Survey
Below are the metaphorical statements in John. ese statements are gures of
speech that are meant to help the reader understand the true identity of Jesus.
. Read at least three of the following passages and identify the metaphor.
Use the ESV Study Bible notes and cross references to glean insight
into the Old Testament context and theological signicance of each
statement.
John :, ,
.· — The Bread of Life
John :; :
.· — The Light of the World
John :,
.· — The Door of the Sheep
John :,
.· — The Good Shepherd
John :
.· — The Resurrection and the Life
John :
.· — The Way, the Truth, and the Life
John :
.· — The True Vine
Day 2 Summary
Today we have surveyed a major theme of John’s Gospel, and a central
tenet of the Christian faith. That is, we have looked at John’s presen-
tation of Jesus as the divine Son of God. John makes this point in a
number of different ways. First, he refers to Jesus as theos, which is the
Greek term for God. Second, John demonstrates through his story–
telling that Jesus has complete control over the natural world. And
third, John records the use of the “I Am” statements by Jesus. These
things combine to develop more fully than any other Gospel the truth
that Jesus is God in the flesh.
New Testament Survey
Day 3
—
e Gospel of John does not present Jesus as anything less than divine. But it
does present him in more ways than this. For instance, he is God, and he is
God’s Son. ese two truths come together to elevate the person of Jesus in the
mind of the reader.
As we saw in the study of Mark, the title Son of God does not necessarily
refer to divinity. In the Old Testament the term “son of God” can simply refer to
the nation of Israel (Exodus :; c.f. :; Hosea :). us, Israel is known oen
as the “son of God.” e Davidic king is also spoken of as God’s son (Isaiah :;
Psalm :–). ese two examples should lead us to think carefully about
how we understand the “Son of God” language in the New Testament, and John
specically. So just what does the phrase “Son of God” mean?
Intimacy—One thing this title does display is the intimate relationship
that the Father and the Son enjoyed. e Father-Son relationship that existed
between Jesus and God the Father is one of closeness.
. Read at least four of the following passages and notice the intimate
relationship that Jesus enjoyed with the Father.
:
.· — Jesus is “at the Father’s side.”
:
.· — Jesus is the “only Son” of God.
:–
.· — The Son does what he sees the Father doing; the Father gives
authority to judge and depart life to the Son; to honor the Son is to honor
the Father.
:
.· — The Father, who does not give his glory to another (Isa. 42:8;
48:11), “glorifies” the Son.
:–
.· — Jesus and the Father “are one.”
:–
.· — The Vine and the Vinedresser.
:
.· — Jesus “came from the Father.”
:
.· — There has been a glory that has eternally existed between the
Father and the Son.
Functional Submission—is intimate relationship involved submission and
perfect obedience to the Father on part of the Son. is does not mean that the
Son was inferior to the Father in terms of their essential nature. Both the Father
and Son are divine. Functionally, however, the Son submitted himself to the will
of the Father to carry out the plan of redemption. is can be seen in John :;
:; :–, each of which speaks of Jesus coming to do the will of his Father.
. How does the submission of Jesus to the will of the Father instruct us as
we submit to the authority gures in our own lives?
.· Answers will vary. What is important to note is that even though
there was ontological, or essential, equality between the Father and the Son
(neither was more God than the other), there was willing submission on
behalf of the Son.
As we reflect on this a number of important points can be made.
Submission in relationships does not denote value of a person. For instance,
when a wife submits to her husband this does note mean she is a less
valued person. Furthermore, it does not mean that she is essentially less of
a person. Both husband and wife are equal in personhood. Further still,
submission does not imply lack of ability. Jesus, being God, lacked no ability
in his divine nature.
It should also be noted that as we look at the willing submission of Jesus
to the Father we are left with an example. Authority structures surround us
in the home, at work, and in the world. We should submit with willingness
and gladness to the authorities that God has placed over us (cf. Rom. 13:1;
Eph. 6:1–9).
New Testament Survey
Son of God and Messiah—John’s use of the title “Son of God” ( times) does
more than simply speak of intimacy and submission. omas R. Schreiner has
written:
“ere is some evidence in John…that ‘Son of God’ is equivalent to ‘Messiah.’ I
suggested earlier that when Nathaniel exclaimed that Jesus was the ‘Son of God’
and ‘the King of Israel’ (John 1:49), he did not mean by ‘Son of God’ that Jesus is
divine. ‘Son of God’ in this instance is simply another way of saying that Jesus is the
Messiah.”
23
. In the quote above Schreiner asserts that Nathaniel likely meant to
identify Jesus as the Messiah by combining the titles “Son of God” and
“King of Israel.” Likewise, in John : Martha uses “Christ” and “Son of
God” in what appears to be synonymous ways. Why does “Son of God”
combined with “Christ” or “King of Israel” lead one to believe that Jesus
was the long–awaited Messiah?
.· It was the Messiah that the people of Israel would have been
looking for. The word “Messiah” means “anointed one” and is closely
associated with the Davidic kingship. Thus, the coming King would sit on
David’s throne (2 Samuel 7) and would be the “Messiah” (anointed one).
The anointed one who would be the Davidic king is also understood to be
the “son of God” (2 Samuel 7:14). Thus, the Davidic king was the “anointed
son of God.”
Therefore, in John 1:49 Nathaniel puts the two ideas together. Jesus is
“the Son of God, the King of Israel.” In 11:27 the title “Son of God” is once
again tied to the word “Christ.” Since “Christ” is the New Testament word
for “anointed” Martha is saying that Jesus is the “anointed Son of God.”
Thus, in John’s Gospel the Messiah-ship and Son of God language
combine to show that Jesus is the long-awaited Davidic King whose
throne would last forever (2 Samuel 7:13).
e “Son of God” language in John’s Gospel gives us a magnicent glimpse into
the person and ministry of Jesus. is language serves to highlight the close and
intimate relationship that the Father had with the Son. It also reminds us that
the Son submitted to the will of God while not sacricing equality with God in
terms of essence. Lastly, in John the “Son of God” is the Messiah, the Davidic
King, which the people of Israel had longed for.
23 Thomas R. Schreiner, New Testament Theology: Magnifying God in Christ (Grand
Rapids, Mich: Baker Academic, 2008), 241.
—
Once John has established that Jesus is God, and the Son of God, he expects the
reader to “believe” in him. is is the stated purpose of the Gospel. In John :
John says he has written “that you may believe that Jesus is the Christ, the Son of
God, and that by believing you may have life in his name.”
Belief is an important and obvious theme in the Gospel of John. e verb
form of “belief ” occurs ninety–eight times in John (other forms also occur
frequently). e frequent usage, as well as the signicant contextual occurrences,
alerts the reader to one of John’s biggest concerns. e Apostle very much
desires that the readers of his Gospel would “believe” in Jesus and have abundant
life (John :). To trace this theme within John we can rst look at the
evidence meant to inculcate belief. en we will turn our attention to various
images of belief. Finally the content and results of belief must be mentioned.
Reasons for Believing—As the reader moves through John’s account they are
confronted with numerous signs (or miracles) that Jesus performs. ese signs
are meant to lead to belief in Jesus as the Christ, the Son of the living God.
. What was the rst “sign” that Jesus performed according to John?
.· According to John the first “sign” that Jesus performed was
turning the water into wine (2:11).
. Why do you believe in Jesus? What “sign” in John’s Gospel has impacted
your view of Jesus the most?
.· Answers will vary to the first question. The second question
should be answered by pointing to a specific, or a number of specific, “sign”
recorded in John’s Gospel.
Images of Belief—In John’s Gospel there are various images that are used
to describe belief in Jesus. Each of these images serves to help the reader
understand what John means by “belief” in Christ. Belief is not mere mental
assent to facts about who Jesus is, or even what he did on the cross. For John,
believing in Jesus means relying on him for life; trusting in him for salvation like
you trust in water or food to sustain you.
New Testament Survey
. Look up several of the passages below and record the image used to
describe belief in John.
John :–; :–
.· — Drinking Water.
John :, –, –, –
.· — Eating the Bread of Life.
John :–
.· — Eating and Drinking the Flesh and Blood of Jesus.
John :; :; :
.· — Abiding or Remaining in Jesus.
Content of Belief —What exactly are we supposed to “believe”? Once we have
seen that the “signs” in John are meant to lead us to believe, and we understand
a little bit about the nature of belief from the various images in John, we need
to understand a more about the content of belief. New Testament theologians
Walter Elwell and Robert Yarbrough write, “…oen John denes what Christ
calls people to believe in. It is an impressive list.”
ey then give a list of things
that make up the content of belief according to John. Readers are to believe in:
• God (:)
• God as the one who sent Jesus (:)
• What the Old Testament says (:; :–)
• Jesus as the one sent by God (:)
• Jesus’ name (:)
• Jesus himself (:; :; :; :, etc)
• Jesus as the Son of Man (:–)
• Jesus Miracles (:)
• Jesus as the Messiah (:; :)
• What Jesus says (:–; :)
24 Elwell and Yarbrough, Encountering the New Testament, 113.
25 Ibid.
. If someone asked you what he or she had to “believe” in order to be
saved, what would you say?
.· Answers will vary.
Result of Belief—If someone believes in Jesus, what happens? is is the ultimate
reason that John writes, to call people to believe. And the good news is that
when someone believes in Jesus something amazing happens!
. What is the result of believing in Jesus? Use at least one passage from
John to support your answer.
.· The one who believes will not perish but has eternal life (John
3:16; cf. Rom. 5:1–3)!
Day 3 Summary
Today we have studied how John presents Jesus as the Son of God.
That is, there was an intimate relationship between the Father and the
Son. Yet, even though there was intimacy, there was also submission.
The Son submitted to the will of the Father, while never sacrificing
equality in terms of essence. Both the Father and the Son are com-
pletely divine. Furthermore, the Son of God language is tied to promise
and expectation of a coming Messiah. Jesus was the “anointed” Son of
God who has arrived. Given that the Messiah has arrived, the people
of the world should believe in him. Upon believing in Jesus men and
women would not perish but have everlasting life.
New Testament Survey
Day 4
Today will be highlighting a number of themes that are present within the
Gospel of John. Each theme will receive the briefest of descriptions along with
relevant passages.
—
John has a distinct emphasis on the present reality that those who have believed
in Jesus can enjoy eternal life in the present. On the other hand, those who
have failed are condemned in the present. e results of believing, or failing
to believe, are not merely future–oriented. Believing in Jesus has present
implications! In this sense, the end of the ages is in our midst.
. Read the following passages and note the whether the orientation is
future or present:
John :
18
Whoever believes in him is not condemned, but whoever does not believe is
condemned already, because he has not believed in the name of the only Son
of God.
.· Failure to believe results in present condemnation.
John :
36
Whoever believes in the Son has eternal life; whoever does not obey the Son
shall not see life, but the wrath of God remains on him.
.· Those who believe are spoken of as “having” (present tense)
eternal life.
John :
3
But the hour is coming, and is now here, when the true worshipers will
worship the Father in spirit and truth, for the Father is seeking such people to
worship him.
.· “The hour” is already present.
John :
24
Truly, truly, I say to you, whoever hears my word and believes him who sent
me has eternal life. He does not come into judgment, but has passed from
death to life.
.· The believer has “already” (present) crossed from death to life.
. How does the fact that the believer already possesses eternal life serve as
fuel for taking the gospel to the hardest places on the planet?
.· Answers will vary. However, the instructor is encouraged to
think along the following lines. First, given that we have “eternal life” now,
nothing anyone can do to us will be able to separate us from the love of
Christ (Rom. 8). They may kill the body, but not a hair on our head will
perish (Luke 21:18). Second, since we have been given eternal life in the
present we should seek to live that others may enjoy the same.
—
e Trinity—the doctrine of the Trinity is essential to the Christian faith.
ough the term “trinity” is never used in the Bible, it nonetheless captures a
core doctrine that Christians have armed since the inception of Christianity.
According to Carson and Moo, “e elements of what came to be called the
doctrine of the Trinity nd their clearest articulation, within the New Testament,
in the Gospel of John” (An Introduction to the New Testament, ).
What is the doctrine of the Trinity? Read this denition from Wayne
Grudem:
“God eternally exists as three persons, Father, Son, and Holy Spirit, and each
person is fully God, and there is one God.”
26
26 Wayne A. Grudem, Systematic Theology: An Introduction to Biblical Doctrine
(Leicester, England : Grand Rapids, Mich: Inter–Varsity Press ; Zondervan Pub. House,
1994), 226.
New Testament Survey
ough this is a dicult doctrine to comprehend (and comprehending fully
may be impossible), it seems to be the clear teaching of the New Testament. e
Gospel of John presents this doctrine in clear terms and warrants our inclusion
here.
. Read the following passages. Can you identify the persons of the God–
head (Father, Son, and Holy Spirit) in each passage?
John :
14
And the Word became esh and dwelt among us, and we have seen his glory,
glory as of the only Son from the Father, full of grace and truth.
.· The Father and Son are both mentioned.
John :
32
And John bore witness: “I saw the Spirit descend from heaven like a dove, and it
remained on him.
.· The Spirit descends on the Son
John :
30
I and the Father are one.”
.· Jesus and the Father are “one.”
John :–
15
“If you love me, you will keep my commandments.
16
And I will ask the Father,
and he will give you another Helper, to be with you forever,
17
even the Spirit of
truth, whom the world cannot receive, because it neither sees him nor knows him.
You know him, for he dwells with you and will be in you.
.· The Father and the Spirit are mentioned by Jesus and thus
shown to be distinct from him.
e Holy Spirit—the person of the Holy Spirit is given a good deal of attention in
John’s Gospel. Below are two places where the Spirit is emphasized:
. Read the following passages and record as much as you can about what
each passage teaches about the of the Spirit.
John :–
15
“If you love me, you will keep my commandments.
16
And I will ask the Father,
and he will give you another Helper, to be with you forever,
17
even the Spirit of
truth, whom the world cannot receive, because it neither sees him nor knows him.
You know him, for he dwells with you and will be in you.
18
“I will not leave you as orphans; I will come to you.
19
Yet a little while and
the world will see me no more, but you will see me. Because I live, you also will
live.
20
In that day you will know that I am in my Father, and you in me, and I in
you.
21
Whoever has my commandments and keeps them, he it is who loves me.
And he who loves me will be loved by my Father, and I will love him and manifest
myself to him.”
22
Judas (not Iscariot) said to him, “Lord, how is it that you will
manifest yourself to us, and not to the world?”
23
Jesus answered him, “If anyone
loves me, he will keep my word, and my Father will love him, and we will come to
him and make our home with him.
24
Whoever does not love me does not keep my
words. And the word that you hear is not mine but the Father’s who sent me.
25
“ese things I have spoken to you while I am still with you.
26
But the
Helper, the Holy Spirit, whom the Father will send in my name, he will teach you
all things and bring to your remembrance all that I have said to you.
27
Peace I
leave with you; my peace I give to you. Not as the world gives do I give to you. Let
not your hearts be troubled, neither let them be afraid.
28
You heard me say to you,
‘I am going away, and I will come to you.’ If you loved me, you would have rejoiced,
because I am going to the Father, for the Father is greater than I.
29
And now I have
told you before it takes place, so that when it does take place you may believe.
30
I
will no longer talk much with you, for the ruler of this world is coming. He has no
claim on me,
31
but I do as the Father has commanded me, so that the world may
know that I love the Father. Rise, let us go from here.
.· The Spirit dwells in the believer; teaches; brings to remembrance
what Jesus has said.
New Testament Survey
John :–
4
But I have said these things to you, that when their hour comes you may
remember that I told them to you.
“I did not say these things to you from the beginning, because I was with you.
5
But now I am going to him who sent me, and none of you asks me, ‘Where are
you going?’
6
But because I have said these things to you, sorrow has lled your
heart.
7
Nevertheless, I tell you the truth: it is to your advantage that I go away,
for if I do not go away, the Helper will not come to you. But if I go, I will send
him to you.
8
And when he comes, he will convict the world concerning sin and
righteousness and judgment:
9
concerning sin, because they do not believe in me;
10
concerning righteousness, because I go to the Father, and you will see me no
longer;
11
concerning judgment, because the ruler of this world is judged.
12
“I still have many things to say to you, but you cannot bear them now.
13
When the Spirit of truth comes, he will guide you into all the truth, for he will
not speak on his own authority, but whatever he hears he will speak, and he will
declare to you the things that are to come.
14
He will glorify me, for he will take
what is mine and declare it to you.
15
All that the Father has is mine; therefore I said
that he will take what is mine and declare it to you.
16
“A little while, and you will see me no longer; and again a little while, and
you will see me.”
.· The Spirit is called the Helper; is sent by Jesus; convicts
concerning sin and righteousness; guides into all truth; declares things that
are to come; glorify Jesus.
—
As Jesus teaches he is frequently misunderstood. e author frequently
highlights these misunderstandings with the use of irony within the Gospel. No
Gospel better preserves the ways in which Jesus’ contemporaries (including his
own disciples) misunderstood him until aer his exaltation.
. Read at least two of the following passages and notice the
misunderstandings:
:–
.· — Jesus was not talking about the Jerusalem Temple but his own
body!
:–
.· — In his conversation with the Samaritan woman there is a
misunderstanding of what Jesus means by “living water” (4:10–11, 13–15).
:–
.· — Jesus talks about going away and not being found, which
creates confusion among the officers sent by the Pharisees.
:–
.· — Jesus uses a figure of speech, which is not understood.
:–
.· — Even the disciples of Jesus are confused when he talks about
going away!
. Even the disciples of Jesus misunderstood at times. Are there times when
you misunderstand something the Bible says? According to John, who
guides?
.· Answers will vary on the first question. The second question
should bring to mind John 16:13. The question is meant to encourage the
student to rely on the Spirit to guide them into understanding the teachings
of Jesus and the Bible. This is one of the blessings of the new covenant. The
Spirit has been given to all those who are born–again and he opens the eyes
of the believer to the truth.
Day 4 Summary
Today we have seen that the blessings of salvation are not merely future
oriented. If you are a believer in Jesus today you already have eternal life
and are awaiting the full realization of that life at the return of Jesus.
One of the present blessings is that the promised Holy Spirit, the third
person of the Trinity, currently dwells in the believer. The Spirit con-
victs the world and leads the believer into truth, while glorifying Jesus.
However, there is much misunderstanding on the part of those Jesus
encountered. He often spoke and taught in ways that confused his
hearers and left them perplexed. Thankfully, as we believe in Jesus and
the Spirit takes up residence within us, we are led into all truth.
Also, as the Spirit guides us into
truth he uses means to help us
understand the teachings of
the Bible. So, this truth does
not nullify our need to be good
students of Scripture, rightly
interpreting texts. For further help
on rightly interpreting the Bible,
point the student in the following
directions:
> Read A Basic Guide to Interpreting
the Bible by Robert Stein.
> Read How to Read the Bible for
All Its Worth by Gordon Fee.
New Testament Survey
Day 5
Today we step back and consider the whole book of John and try to summarize
what we have learned. is section is intended to send you back into the book
of John and allow you to work through the overarching message of John for
yourself.
Begin writing down your thoughts about the overarching message of John.
What do you think John is mainly trying to get across to his readers? What
are his biggest concerns? What passages are central to his Gospel account?
Aer spending some time writing and brainstorming, attempt to summarize
the Gospel of John in one sentence. en, explain your one sentence in one
paragraph.
Brainstorming:
One Sentence Summary:
One Paragraph Summary:
One-Sentence Summaries:
Allow a few students read their
summary statements. Ask why
they use the language they
have chosen. What texts have
influenced their decisions?
What passages drove them to
summarize the message in the
way they have chosen? Here is an
example summary statement: The
Gospel of John seeks to convey that
Jesus is the Divine Son of God who
gives life to all who believe in him.
e Book of Acts
e life of Jesus is partially recorded in the four canonical Gospels. In our
English Bibles the Book of Acts follows the Gospel accounts. e Book of Acts
captures for us the movement of the gospel of Jesus Christ from Jerusalem to the
ends of the earth. e work and words of Jesus are entrusted to faithful disciples
who, upon receiving the Holy Spirit, are empowered to preach the news of
Christ to the world.
e Book of Acts could be titled e Acts of the Holy Spirit, or e Book of the
Spirit, or e First Christian History Book Ever Written. It is the earliest selective
account of the expansion of the Christian Church aer the ascension of Jesus.
Reading through the book leaves us appreciating the fortitude and resiliency of
early believers, as well as appreciating the power of the Spirit who works through
the saints for the salvation of sinners.
e Book of Acts is a concise history of the advance of the gospel from
Jerusalem to the ends of earth through Spirit-empowered disciples. Proclaimed
rst in Jerusalem, the good news of Jesus then moves into the surrounding
regions of Samaria and Galilee. Finally, the gospel arrives with Paul in Rome, the
end of the known world.
Aer completing this lesson, the student should
▷ have a general understanding of the author, recipients, and structure of Acts.
▷ begin to understand prescriptive and descriptive interpretative challenges in
Acts.
▷ understand how Acts contributes to our understanding of God’s unfolding plan.
▷ understand how the message of salvation comes through Spirit-empowered
witnesses in Acts.
27 It is selective because we know that a complete history could not fit into a mere
twenty-eight chapters. It is obvious that Luke chose to focus on specific events,
places, and people. Jerusalem, Peter, the conversion of Paul, etc., are all strategic
stories that Luke relates that best communicate his message.
New Testament Survey
In this lesson you will return to the writings of Luke. In Lesson it was stated
that Luke’s Gospel was part one of a two-volume set. e Book of Acts is the
second part of that set. Here Luke will pick up the story where he le it o in
his Gospel. Now, however, the focus is on the work of the Spirit through the
followers of Jesus as they take the gospel to the ends of the earth.
Preliminary Issues: Acts reads like historical narrative and can rightly be
considered the rst selective history of Christianity. However, the fact that it is a
history raises at least one interpretive issue that should be noted.
• Description versus Prescription: this simply means that we need to
remember that some passages are concerned with describing what occurred,
without giving approval of the event or calling for imitation in the life of the
reader. Other passages are prescribing actions. Even further, an author may
describe something more than once, possibly implying that the description
should understood prescriptively. We need to be careful in interpreting Acts
to make sure we are rightly handling and understanding the intentions of
the author.
• For help in interpretation questions, see Robert Stein, A Basic Guide to
Interpreting the Bible.
Structural Issues: e various structural discussions are apt to use as devotional
thoughts. It would likely be helpful for students to see how structural issues can
turn into reasons for rejoicing and can teach us important truths.
• Acts :—it has been argued more than once that this verse can serve as
the structural paradigm for entire book. e gospel is to move throughout
Jerusalem, Judea, Samaria, and to the ends of the earth by means of our
witness.
• e Gospel of Luke and the Book of Acts—when these two works are
viewed together, it is apparent that Luke hinges his works together at the
Cross of Christ. e Gospel takes us to the cross, while Acts takes the
message of the cross to the ends of the earth.
• Peter and Paul—one more way to think about the structure is to look at the
focus on Peter (chs. –) and Paul (chs. –).
TN
ematic Issues: Again, the fulllment of God’s plan is hugely important to
Luke. It might be, once again, helpful to review the ESVSB article, “Overview of
the Bible,” on pages –.
e instructor should remember that the Holy Spirit is the person who is
empowering the disciples for ministry. Acts could be understood as the Acts of
the Holy Spirit.
• Acts and Pentecost: is text is hugely important as it sets the stage for the
ministries that are described in the rest of the book. Take time to show the
students that the coming of the Holy Spirit is the watershed moment that
stands at the beginning of the apostolic witness.
New Testament Survey
Day 1
Required Reading:
▷ ESV Study Bible: Acts –
▷ Introducing the New Testament: Acts
Author
Luke, the author of the Gospel of Luke, is also the author of Acts. is was
the testimony of the earliest Christians and is held to be true today by most
scholars. It seems to be the second volume of a two–volume work presented to
eophilus. We studied a bit about Luke a few weeks ago, but we should pause at
this point and note the presence of Luke in the story of Acts.
When you read Acts there are times when the narrator seems to be present
in the story itself. at is, he isn’t simply telling the story aer hearing about it
from another person. e narrator was physically present in the scene being
described and is telling the story as he remembers it. is is evident from what
has traditionally been understood as the “we” passages in Acts.
In the narrative of Acts there are times when the author uses a
rd
person
plural pronoun (“they” or “their”) to describe an event. ere are other times,
however, when he switches to the
st
person plural (“we”). In those instances it is
clear that the author is part of the scene, or group, being described.
THINK: Read the following passages and notice the presence of the rst person
pronoun, “we.”
Authorship Issues:
Refer to the discussion in
Lesson 3 on the person of Luke.
It is important to note the “we”
passages in Acts. These passages
show that the author was present
in many of the episodes that
are recorded. Thus, much of
what we are reading is a first-
hand account: Acts 16:10–17;
20:5–21:18; 27:1–28:16
Acts :–
10
And when Paul had seen the vision, immediately we sought to go on into
Macedonia, concluding that God had called us to preach the gospel to them.
11
So, setting sail from Troas, we made a direct voyage to Samothrace, and
the following day to Neapolis,
12
and from there to Philippi, which is a leading city
of the district of Macedonia and a Roman colony. We remained in this city some
days.
13
And on the Sabbath day we went outside the gate to the riverside, where
we supposed there was a place of prayer, and we sat down and spoke to the women
who had come together.
14
One who heard us was a woman named Lydia, from the
city of yatira, a seller of purple goods, who was a worshiper of God. e Lord
opened her heart to pay attention to what was said by Paul.
15
And aer she was
baptized, and her household as well, she urged us, saying, “If you have judged me
to be faithful to the Lord, come to my house and stay.” And she prevailed upon us.
16
As we were going to the place of prayer, we were met by a slave girl who had
a spirit of divination and brought her owners much gain by fortune-telling.
17
She
followed Paul and us, crying out, “ese men are servants of the Most High God,
who proclaim to you the way of salvation.”
As Paul receives the Macedonian Call, Luke includes himself in the group as
they depart for Macedonia.
Acts :–:
20:5
ese went on ahead and were waiting for us at Troas,
6
but we sailed away from
Philippi aer the days of Unleavened Bread, and in ve days we came to them at
Troas, where we stayed for seven days.
7
On the rst day of the week, when we were gathered together to break bread,
Paul talked with them, intending to depart on the next day, and he prolonged his
speech until midnight.
8
ere were many lamps in the upper room where we were
gathered.
9
And a young man named Eutychus, sitting at the window, sank into
a deep sleep as Paul talked still longer. And being overcome by sleep, he fell down
from the third story and was taken up dead.
10
But Paul went down and bent over
him, and taking him in his arms, said, “Do not be alarmed, for his life is in him.”
11
And when Paul had gone up and had broken bread and eaten, he conversed with
them a long while, until daybreak, and so departed.
12
And they took the youth
away alive, and were not a little comforted.
13
But going ahead to the ship, we set sail for Assos, intending to take Paul
aboard there, for so he had arranged, intending himself to go by land.
14
And when
New Testament Survey
he met us at Assos, we took him on board and went to Mitylene.
15
And sailing from
there we came the following day opposite Chios; the next day we touched at Samos;
and the day aer that we went to Miletus.
16
For Paul had decided to sail past
Ephesus, so that he might not have to spend time in Asia, for he was hastening to
be at Jerusalem, if possible, on the day of Pentecost.
17
Now from Miletus he sent to Ephesus and called the elders of the church to
come to him.
18
And when they came to him, he said to them:
“You yourselves know how I lived among you the whole time from the rst day
that I set foot in Asia,
19
serving the Lord with all humility and with tears and with
trials that happened to me through the plots of the Jews;
20
how I did not shrink
from declaring to you anything that was protable, and teaching you in public
and from house to house,
21
testifying both to Jews and to Greeks of repentance
toward God and of faith in our Lord Jesus Christ.
22
And now, behold, I am going
to Jerusalem, constrained by the Spirit, not knowing what will happen to me there,
23
except that the Holy Spirit testies to me in every city that imprisonment and
aictions await me.
24
But I do not account my life of any value nor as precious
to myself, if only I may nish my course and the ministry that I received from the
Lord Jesus, to testify to the gospel of the grace of God.
25
And now, behold, I know
that none of you among whom I have gone about proclaiming the kingdom will
see my face again.
26
erefore I testify to you this day that I am innocent of the
blood of all,
27
for I did not shrink from declaring to you the whole counsel of God.
28
Pay careful attention to yourselves and to all the ock, in which the Holy Spirit
has made you overseers, to care for the church of God, which he obtained with
his own blood.
29
I know that aer my departure erce wolves will come in among
you, not sparing the ock;
30
and from among your own selves will arise men
speaking twisted things, to draw away the disciples aer them.
31
erefore be alert,
remembering that for three years I did not cease night or day to admonish every
one with tears.
32
And now I commend you to God and to the word of his grace,
which is able to build you up and to give you the inheritance among all those who
are sanctied.
33
I coveted no one’s silver or gold or apparel.
34
You yourselves know
that these hands ministered to my necessities and to those who were with me.
35
In
all things I have shown you that by working hard in this way we must help the
weak and remember the words of the Lord Jesus, how he himself said, ‘It is more
blessed to give than to receive.’”
36
And when he had said these things, he knelt down and prayed with them all.
37
And there was much weeping on the part of all; they embraced Paul and kissed
him,
38
being sorrowful most of all because of the word he had spoken, that they
would not see his face again. And they accompanied him to the ship.
21:1
And when we had parted from them and set sail, we came by a straight
course to Cos, and the next day to Rhodes, and from there to Patara.
2
And having
found a ship crossing to Phoenicia, we went aboard and set sail.
3
When we had
come in sight of Cyprus, leaving it on the le we sailed to Syria and landed at Tyre,
for there the ship was to unload its cargo.
4
And having sought out the disciples, we
stayed there for seven days. And through the Spirit they were telling Paul not to
go on to Jerusalem.
5
When our days there were ended, we departed and went on
our journey, and they all, with wives and children, accompanied us until we were
outside the city. And kneeling down on the beach, we prayed
6
and said farewell to
one another. en we went on board the ship, and they returned home.
7
When we had nished the voyage from Tyre, we arrived at Ptolemais, and
we greeted the brothers and stayed with them for one day.
8
On the next day we
departed and came to Caesarea, and we entered the house of Philip the evangelist,
who was one of the seven, and stayed with him.
9
He had four unmarried
daughters, who prophesied.
10
While we were staying for many days, a prophet
named Agabus came down from Judea.
11
And coming to us, he took Paul’s belt
and bound his own feet and hands and said, “us says the Holy Spirit, ‘is is
how the Jews at Jerusalem will bind the man who owns this belt and deliver him
into the hands of the Gentiles.’”
12
When we heard this, we and the people there
urged him not to go up to Jerusalem.
13
en Paul answered, “What are you doing,
weeping and breaking my heart? For I am ready not only to be imprisoned but
even to die in Jerusalem for the name of the Lord Jesus.”
14
And since he would not
be persuaded, we ceased and said, “Let the will of the Lord be done.”
15
Aer these days we got ready and went up to Jerusalem.
16
And some of
the disciples from Caesarea went with us, bringing us to the house of Mnason of
Cyprus, an early disciple, with whom we should lodge.
17
When we had come to Jerusalem, the brothers received us gladly.
18
On the
following day Paul went in with us to James, and all the elders were present.
An extended narrative, including Paul’s farewell speech to the Ephesian elders,
in which it is clear that Luke is present with Paul.
Acts :–:—Luke is present during the dangerous voyage to Rome.
New Testament Survey
Recipients
e opening of Luke and the opening of Acts both record eophilus as the
recipient of the letter. It could be that eophilus is simply a friend of Luke
that had questions about the Christian faith. eophilus may have also been
someone who bore the nancial burden of publishing what Luke wrote. at
is, it certainly would cost money to have these things published for a larger
audience and eophilus may have nanced the project.
. In your reading of Introducing the New Testament, the authors claim
eophilus was the recipient. However, they also claim there was a wider
audience in mind. is leads them to note several purposes for the Book
of Acts. What purposes do the authors list?
.· 1) Instill certainty, 2) Conciliate Jews and Gentiles, 3) Evangelize
and Defend Christianity, 4) Edify Christians (Introducing the New
Testament, 58–59).
Interpretative Issues:
Literary Genre and Prescription versus Description
Literary Genre—Before moving into discussions of the structure of Acts, it is
helpful to pause and consider two important issues concerning this book. First,
we need to discern what type of literature we are reading whenever we come
to the study of individual biblical books. We believe that we should interpret
the Bible in its historical and literary context. at is, we believe that individual
books of the Bible should be interpreted in light of their historical setting and
according to their specic genres.
Consider the following excerpt concerning historical and literary context.
“ere are two basic kinds of questions one should ask of every biblical passage:
those that relate to context and those that relate to content. e questions of
context are also of two kinds: historical and literary…e historical context, which
will dier from book to book, ha to do with several things: the time and culture of
the author and his readers, that is, the geographical, topographical, and political
factors that are relevant to the author’s setting; and the occasion of the book, letter,
psalm, prophetic oracle, or other genre. All such matters are especially important
for understanding…Essentially, literary context means rst that words only have
meaning in sentences, and second that biblical sentences for the most part only
have clear meaning in relation to preceding and succeeding sentences. e most
important contextual question you will ever ask—and it must be asked over and
over of every sentence and every paragraph—is, ‘What’s the point?’ We must try
to trace the author’s train of thought. What is the author saying, and why does he
or she say it right here? Have made that point, hat is he or she saying next, and
why?”
28
. Review the section, “What Style of Literature is Acts” in Introducing the
New Testament. What style of literature is Acts?
.· The authors argue that Acts is written as history.
Description vs. Prescription—When we understand that we are reading
“theological history,” we are better prepared to ask questions of interpretation.
We know that Luke is not merely concerned with recounting history. Luke also
intends to teach the reader important theological truths as he writes. is is
where a bit of confusion could possibly emerge. As Luke writes Acts, and later
readers encounter what Luke has written, the question of description versus
prescription arises.
Do you know the dierence between description and prescription? is is a
massively important distinction to keep in mind. At certain points a writer may
simply be describing an event. In describing an event, or a speech, a writer may
not be giving his or her approval to what has transpired and is not necessarily
calling for the same type of action or speech for those who live in a dierent
time.
Consider the following example of a descriptive story that is simply
descriptive.
“On Sunday aernoon my wife and I took our two children to the park next to
our home. We walked along the sidewalk until we reached the paths in the park.
en, my oldest son wanted to race. I raced him along the path until we reached
the playground while my wife walked with our youngest son behind us. Once we
reached the playground my two sons played on the slides while my wife sat on
the park bench and watched. As I sat next to her I had the inclination to climb a
nearby tree and watch the kids play.”
28 Gordon Fee and Douglas Stuart. How to Read the Bible for All Its Worth. 4th ed.
Grand Rapids: Zondervan, 2014.), 26–28.
New Testament Survey
e above story is merely descriptive of what transpired on a Sunday aernoon.
It tells you what happened (description) but does not tell your what do
(prescription). e story says that “I” took my kids to the park, but does not
command you to do so. It tells you “I” raced my son, but doesn’t tell you to do
the same. It also tells you that “I” climbed a tree, but that is not written to urge
you to climb a tree!
However, there are times when something is described while at the same
prescribing an action or belief. For instance, when Jesus is proclaimed as the only
name given among men by which a person can be saved (Acts :), Luke seems
to teach a certain theological truth. us, in his recounting of this speech of
Peter, Luke would certainly be arming a point of theology that is prescriptive
for the Church at all times and in all places. at is, we are called to believe this
New Testament teaching about the exclusivity of Christ. Likewise, consider the
paradigmatic statement of Jesus in Acts :. ough disciples today are not called
to begin their missions work in Jerusalem, the call to be “witnesses” to the ends
of the earth is most assuredly prescriptive (cf. Matt. :–).
Day 1 Summary
Today you have read the first seven chapters of Acts and are being
introduced to the earliest record of the expansion of the gospel. Luke
is picking up where his Gospel left off and is recounting for Theophilus
the earliest growth of the church. As an eyewitness to much of what
Luke is recounting, he is particularly able to write this theological
history. Though it is history that he writes, Luke is concerned with
teaching theological truths. Thus, much of what he writes is simply
descriptive. However, the reader must remember that certain things
within Acts are meant to be prescriptive throughout the ages.
Though this course is not
designed to teach Bible study
methods, it is nonetheless
important to note
this hermeneutical issue
as we study Acts.
Day 2
Required Reading:
▷ ESV Study Bible: Acts –
▷ Introducing the New Testament: Review Chapter for Acts’ structure (“A.
What is Acts About?”)
ere is a long tradition of Acts : being paradigmatic for entirety of Acts.
Jesus tells his disciples that they shall be his “witnesses in Jerusalem, Judea,
Samaria, and to the ends of the earth.” Others have noted that there are basically
two primary individuals within the narrative and the book could be structured
around them. ese two individuals are Peter and Paul. e rst part of Acts is
said to focus on Peter (Acts –) while the second part focuses on Paul and his
ministry (Acts –).
THINK: Skim Acts :. Using your ESV Study Bible map on page and Map
in the back of the study Bible, identify the regions mentioned in :. Locate
each region names in :.
. Fill out the table below, using the structure of Acts given in your reading
of Introducing the New Testament.
Structure of Acts
Section Summary Passage
Foundations for the church and its
mission; the church in Jerusalem.
Acts 1:1-2:41; Acts 2:42-6:7
Wider horizons for the church: Stephen,
Samaria, and Saul.
Acts 6:8-9:31
Peter and the rst Gentile convert.
Acts 9:32-12:24
Paul Turns to the Gentiles.
Acts 12:25-16:5
Further penetration into the Gentile world.
Acts 16:6-19:20
On to Rome.
Acts 19:21-28:31
29 D.A. Carson and Doug Moo, An Introduction to the New Testament. 2nd ed.
(Grand Rapids: Zondervan, 2005), 286.
New Testament Survey
We once again need to be reminded that Acts should be considered alongside
of the Gospel of Luke. We are wise to remember that Luke most likely had
both volumes in mind as he was writing. erefore it is legitimate to allow the
two books to come together at various points in our study. In considering the
structure of Acts we should be reminded of the apparent structural relationship
that exists when combined with the Gospel of Luke.
In short, e Gospel of Luke is concerned with his readers seeing Jesus
moving towards Jerusalem to accomplish the mission his Father gave him. en,
in Acts, the news of what Christ has done moves back into the world so that
men and women could be saved and reconciled to God.
e end of Luke and the beginning of Acts are important as they both
recount the resurrection and ascension of Jesus. Luke ends his Gospel with these
two events and uses those same events to introduce Acts. us, the whole story
turns on the central event of the death, burial, and resurrection of the Christ.
e Gospel of Luke takes us to the cross while the Book of Acts shows the good
news of the cross going into the world.
. Consider three of the the following passages and note the move of the
gospel. How does Acts : seem paradigmatic in each case?
:–
.· — in this passage the gospel begins to move outside of Jerusalem
and into the surrounding regions.
:–
.· — this passage recounts how the gospel has moved out of the
primarily Jewish population of Jerusalem and is taking root among the
Gentiles.
:–
.· — in this passage Saul (Paul) and Barnabas are sent out from
the Antiochene church and their missionary journeys follow. The rest of
Acts is primarily concerned with the ministry of Paul.
:–
.· — the Macedonian Call leads Paul to take the gospel even
further into the Western part of the world and ever closer to Rome.
Since the students are only
required to look up three of the
listed passages, it might be
helpful to briefly help them fill
in the information for the
remaining passages.
:
.· — at this point in the narrative the final move to Rome (the ends
of the earth) begins.
:–
.· — after the final travel narrative in which Paul sails for Rome,
he finally arrives at the end of the known world.
Day 2 Summary
Today you have finished reading what many consider to be the first
part of Acts (if Acts has two large parts). You have read about the
movement of the gospel from Jerusalem, through Samaria, and into
places like Syria. In a very real sense, the Book of Acts continues the
story where the Gospel of Luke had left off. As Luke’s Gospel took the
reader to the cross of Christ, the Book of Acts records the expansion
of the good news of the work of Christ on the cross and his resurrec-
tion from the dead. As we shall see, when Acts concludes the good
news of Jesus has been taken to the furthest reaches of the known
world (Rome).
New Testament Survey
Day 3
THEMES
Required Reading: ESV Study Bible, Acts –
— ’
How hard is it to trust someone who never follows through? You know that type
of person. It is the person who always promises to do something, oers to take
care of a bit of business, but they never deliver. People like that are hard to trust.
Instead, we tend to trust those who are faithful to their word. We usually put our
hope in those who do what they say they will do. ose people earn our respect
and garner our trust. It is the second type of person who is a reection of the
God of the Bible. Our God is faithful to keep his word. What he says he will do,
he does.
In this study we have oen quoted from Mark Dever’s e Message of the New
Testament. at book is part of a two–volume set that covers the entire canon of
Scripture. e rst volume is e Message of the Old Testament: Promises Made.
e second volume is e Message of the New Testament: Promises Kept. ese
two titles capture the idea that God has made certain promises, or asserted that
he will do specic things, and faithfully brings those promises to fulllment. In
Acts, God continues to unfold his plan through Jesus’ disciples.
How does Luke announce the unfolding of God’s plan in Acts? D.A. Carson
and Doug Moo write, “e specic mechanisms by which the plan of God is
announced in the gospel are continued in the book of Acts: the note of divine
necessity…angelic intervention…visions…the fulllment of Scripture” (CM,
). Let’s take each “mechanism” mentioned by Carson and Moo and survey a
couple of passages concerning each one.
. Look up the passages below. ese passages strike a note of “divine
necessity.” at is, since God had planned certain things, they necessarily
come to pass. In each passage, what “must” take place?
Acts :
.· — the ESV says that the Scriptures “had to be fulfilled.”
This is the past tense of the Greek verb meaning “it was necessary.” The
Old Testament passage in view is Ps. 69:25, which contains a prophetic
emphasis.
Acts :–
.· — not only does God choose Saul, who becomes the Apostle
Paul, but God has decreed that Paul would “suffer for the sake of [Jesus’]
name.” This suffering “must” take place. Again, the note of necessity is
clearly perceived.
Acts :–
.· —yet again we find the Greek term for necessity employed by
Luke in this passage. As Paul and Barnabas return to Lystra, Iconium, and
Pisidian Antioch, they strengthen the disciples and tell them what they
“must” suffer.
. In two of the three passages above the theme of suering is presented as
something that “must” take place. In :– it is Paul who “must” suer,
while in :– it is Paul who tells other Christian that they “must”
suer. Record your thoughts on the following: Why must Christians
suer? Who do we reect when we suer for the sake of the gospel? How
do we stand rm in the midst of suering? What form of suering do
you see around the world and in your own life for the sake of the name
of Jesus?
.· Answers will vary.
Another mechanism that Carson and Moo mention is that of angelic
interventions. ese are instances in Acts where an angel appears and plays
an important role in the narrative. ese interventions are a divine means of
making sure the plan of God continues to move forward.
. Read two of the the following passages and record the situation that
called for the presence and activity of the angelic gure.
Acts :-
.· The Jewish religious leaders attempted to put an end to the
preaching of the Apostles in chapter 5. Yet, through the agency of “an angel
of the Lord,” the Apostles were freed and commanded to return to the
Temple and “speak to the people all the words of this Life” (5:20).
The instructor is encouraged
to peruse “Five Truths about
Suffering” located at the
end of this chapter.
New Testament Survey
Acts :-
.· Once again Peter finds himself in prison for his preaching. This
time Herod is behind the imprisonment. James is killed and Peter is tossed
into jail. The night that Herod intended to bring Peter out, an “angel of the
Lord” appeared and rescued Peter from prison. The Apostle would be freed
and return to preaching the message of the gospel.
Acts :-
.· Paul has been taken prisoner and after his appeal to Caesar
is on his way to Rome. During the voyage across the Mediterranean
Sea a violent storm threatens to destroy the boat. Paul takes the lead in
encouraging the ship’s passengers after “an angel of the Lord” assures Paul
that “God has granted [him] all those who sail with [him]” (27:24). Paul
uses this angelic announcement to calm the sailors by telling them that God
has planned for Paul to stand before Caesar. And this must come to pass
(27:24).
Visions also play an important role in announcing the plan of God and its
ultimate fulllment. ere are a number of passages in Acts that record the
visions of certain individuals. An important vision is found in :–. is
passage recounts the vision of both Peter and Cornelius and sets the stage for
the Spirit to fall upon the Gentiles. e plan of God for the seed of Abraham
(cf. Matthew :) to be a blessing to the nations (cf. Gen. :–) is coming to
fruition.
As Luke announces the plan of God through these various mechanisms, he
notes that the plan is being fullled. e reference to specic Old Testament
passages clearly display that God is bringing his Word to pass. As we saw in our
study of Matthew, the theme of fulllment is also clear in Acts as Luke ties the
narrative to the Old Testament.
. Read three of the following passages and record what Old Testament
passage was being fullled.
Acts :-
.· After the coming of the Holy Spirit, which fulfills the promise
of Jesus in John 16:7, the disciples begin to speak in tongues. As the crowds
wonder what is happening, Peter stands up and delivers his first recorded
sermon in Acts. He points to a text in Joel and asserts that what Joel had
written about was taking place before their very eyes.
Acts :
.· This passage is a reference to Psalm 118:22 and Isaiah 28:16.
In the rejection of Jesus these two passages have come to their ultimate
fulfillment.
Acts :-
.· The Ethiopian eunuch is found reading a passage from Isaiah 53
(53:7, 8). Philip comes up to the eunuch and explains that the passage finds
its ultimate referent in Jesus Christ.
Acts :-
.· The good news that Paul and his companions bring is that
“what God had promised to the fathers, this he has fulfilled to us their
children by raising Jesus…” (13:32–33). Paul then quotes Ps. 2:7; Is. 55:3; and
Ps. 16:10.
Acts :-
.· Luke closes his two–volumes by once again referencing the Old
Testament. A speech of Paul is recorded in which he quotes from Isaiah
6:9, 10. Here the plan of God to extend the gospel to the Gentiles, who “will
listen” (28:28), is emphasized.
Two nal passages to note are Acts : and :. ese two passages clearly
teach that the most horric event in human history did not happen outside
the will of God. at is, the crucixion of Jesus was part of God’s eternal and
unstoppable plan.
. From your consideration of this theme today, are you more inclined to
trust or distrust God? Explain your answer?
.· Answers will vary.
. Read Job :. How does it inform how you think about the plan of God
in Acts and in the future?
.· Answers will vary.
It may be helpful to stop here and
look at Acts 2:23 and 4:28. What
words in the text point towards
God’s outworking of his plan?
New Testament Survey
Day 3 Summary
Today you have walked through various passages of Acts where Luke
develops the theme of The Fulfillment of God’s Plan. Luke uses various
mechanisms to announce the plan of God and show that it is coming
to fruition. Through notes of divine necessity, angelic interventions,
visions, and the frequent quotation of Scripture, the audience clearly
perceives that God is keeping his promises. Even the most tragic event
in all of history, the crucifixion of Jesus, was part of the plan of God.
Because God keeps his Word, we are able to place our trust in him as
we live in this world awaiting the return of King Jesus.
Day 4
Required Reading: ESV Study Bible, Acts –
—
e Gospels present Jesus as the one who came to “save his people from their
sins” (Matt. :) by giving his life “as a ransom for many” (Mark :). Since
Jesus is the only one who did, or could, accomplish everything needed to
redeem his people, “there is no other name given among men” by which men
and women can be saved (Acts :–). Luke has presented the work of Jesus
in his Gospel and now in Acts he begins to trace the movement of the gospel to
the ends of the earth. As the gospel moves out from Jerusalem, men and women
repent of their sins, trust in Jesus, and take hold of salvation.
e theme of salvation “is considered by most scholars to be the central
theological theme in both Luke and Acts” (Introduction to the New Testament,
). is is the reason that the disciples are empowered by the Spirit in Acts
at Pentecost. At Pentecost they “receive power” (:) and are now ready to be
the “witnesses” that Jesus had called them to be. As they witness to the death,
burial, and especially the resurrection of Jesus, the disciples call for repentance
and belief. is is the response that should follow the preaching of the gospel (cf.
:–).
Notice some key passages in Acts that display this theme within the book of
Acts.
. Read at least four of the following passages. How do they display the
theme of salvation?
:
.· — calling on the name of the Lord is specifically tied to
salvation.
New Testament Survey
:
.· — there were those who “were being saved.”
:
.· — as we mentioned above, only in Jesus is salvation found.
:
.· — Jesus is exalted as “Savior” and brings “forgiveness of sins.”
:
.· — once again Jesus is designated as “Savior.”
:
.· —salvation is a “message” that has been sent.
:
.· — salvation is not only for the Jews, but also for those at the
ends of the earth.
:
.· — if you “believe in the Lord Jesus…you will be saved.”
:
.· — “…God’s salvation has been sent to the Gentiles…”
. Luke focuses on Jesus as the “Savior” and a “message” of salvation. Can
you describe why mankind needed a savior? What is the content of the
“message”?
.· Answers will vary. However, the first question will need to speak
of the sin of mankind and the wages of that sin being death (Romans 6:23).
Mankind needed a savior because we had rebelled against God and thus
stood as his enemies (Romans 5:10). The second part of the answer will
need to make reference to the death, burial, and resurrection of Jesus and
that we are “saved” when we believe and trust in him.
—
e Holy Spirit is named forty–one times within the book itself (not counting
the references of just the “Spirit”). From the outpouring of the Spirit at
Pentecost, to empowering Paul for ministry, the early church was a Spirit–
empowered church.
Pentecost and e Coming of e Holy Spirit—e rst thing to notice is
the coming of the Spirit at Pentecost. In Acts there is a watershed moment
in the history of Christianity. God has always been with his people. In the Old
Testament he was with Adam and Eve in the Garden. Aer he chose Israel, he
was with them in the Tabernacle. In the New Testament he was with his people
in the person of Jesus. And now, Jesus has sent the Spirit to take up residence
within us. God is with us and in us! While he resides within his people he
empowers them for ministry.
In Acts :– Jesus tells the disciples to remain in Jerusalem until the Holy
Spirit would come upon them. As we move into Acts the promise that Jesus
makes (cf. John :; :) concerning sending the Spirit becomes a reality.
Notice the progression:
Promise Made (John 15:26) ► Patience Required (1:4–8) ► Promise Kept (2:1–4)
Believers were now “lled with the Holy Spirit.” is phrase occurs ve times in
Acts and three times in the Gospel of Luke. It occurs nowhere else in the Bible.
. Have you ever thought of what it means to have the Spirit of God
dwelling in you? Take a moment and meditate on this truth and thank
God for redeeming you by the blood of his Son and sending his Spirit to
dwell in you. Record your thoughts below.
.· Answers will vary.
Spirit–Empowered Disciples—When the Spirit of God comes upon people in
Acts, one result is that people become powerful preachers. e ESV Study Bible
notes “believers are empowered by the Holy Spirit to bear witness to the good
news of Jesus Christ” (ESV Study Bible, ). Men like Stephen, Peter, and even
Paul are empowered to herald the message of the gospel in spite of dicult
circumstances. is is an important theme of Acts as speeches or sermons make
up about a third of the total text of Acts!
If there’s time, read the following
passages in Acts and notice the
role of the Holy Spirit:
• Acts 2:4
• Acts 4:8, 31
• Acts 9:17
• Acts 13:9
New Testament Survey
If you remember towards the end of Jesus’ earthly ministry Peter had denied
Jesus three times. He was afraid of being associated with Jesus during his trial.
Peter was broken over his failure to stand by Jesus during his darkest hour and
wept as a result. Yet, the Spirit would dwell in Peter and transform him into one
of the most powerful preachers of the gospel the world has ever known. It is
important for our purposes here to note that Peter preached as he did because he
was “lled with the Holy Spirit” (:).
Two other characters are “lled with Spirit” and proclaim the message of
salvation despite hostile circumstances. Stephen is “full of the Holy Spirit”
(:) and delivers a Christocentric Old Testament sermon (:–) that cuts
the hearers to the heart. As a result of his preaching Stephen is stoned to death.
One of the onlookers to this stoning is Saul, who later becomes Paul. Paul
would himself receive the Holy Spirit (:) and be empowered to preach the
gospel as far as Rome.
God has sent the Holy Spirit just as Jesus had promised. And as the Spirit has
come, he has empowered the Church to be “witnesses” for Christ.
—
e term “witness” occurs eleven times in Acts. e early believers were
“witnesses” for Jesus (:). ey had been told to wait in Jerusalem for the Spirit
to come, and through his empowerment they would carry the gospel to the ends
of the earth.
e term itself is important. is term simply meant that the disciples were
to be those who testied to what they had seen and heard. It is also where our
English term “martyr” comes from. Today we use this term to refer to someone
who gives their life for their belief, or faith. But it didn’t originally mean that
someone died for his or her faith. Aer years of Christians giving their lives for
what they believed, the term would bear connotations of death.
Skim the passages below, where Luke uses the term “witness” and note the
context.
Acts :
beginning from the baptism of John until the day when he was taken up from us—
one of these men must become with us a witness to his resurrection.”
Acts :
And with many other words he bore witness and continued to exhort them, saying,
“Save yourselves from this crooked generation.”
Take a moment and skim
Peter’s sermons and speeches
listed below. Note the
difference between the
Peter who denied Jesus
and the Peter who powerfully
proclaimed Jesus as the Savior.
Acts 2:14–39; Acts 3:12–26; Acts
4:8–12; Acts 5:28–32
Acts :
Our fathers had the tent of witness in the wilderness, just as he who spoke to Moses
directed him to make it, according to the pattern that he had seen.
Acts :
To him all the prophets bear witness that everyone who believes in him receives
forgiveness of sins through his name.”
Acts :
So they remained for a long time, speaking boldly for the Lord, who bore witness to
the word of his grace, granting signs and wonders to be done by their hands.
Acts :
Yet he did not leave himself without witness, for he did good by giving you rains
from heaven and fruitful seasons, satisfying your hearts with food and gladness.”
Acts :
And God, who knows the heart, bore witness to them, by giving them the Holy
Spirit just as he did to us,
Acts :
As the high priest and the whole council of elders can bear me witness. From them
I received letters to the brothers, and I journeyed toward Damascus to take those
also who were there and bring them in bonds to Jerusalem to be punished.
Acts :
For you will be a witness for him to everyone of what you have seen and heard.
Acts :
And when the blood of Stephen your witness was being shed, I myself was standing
by and approving and watching over the garments of those who killed him.’
Acts :
But rise and stand upon your feet, for I have appeared to you for this purpose, to
appoint you as a servant and witness to the things in which you have seen me and
to those in which I will appear to you.
New Testament Survey
On Day , we read about the interpretative question of description versus
prescription. It is our belief that when Luke develops the theme of “witness”
he is not simply describing the activity of the early church. Instead, this is a
prescription for Christians at all times and in all places. We are to tell of what we
have seen and heard. Namely, we are to preach the gospel of Jesus Christ.
. What does being a witness look like in your own life? Take a moment
and record how you can be a witness for Jesus.
.· Answers will vary.
. Consider ve people in your life to whom you are able to witness. Write
their names in the spaces provided. Commit to praying for them and
sharing the gospel when you are able.
.
.
.
.
.
ankfully, we are not le to our own devices in what we are to say in witnessing
about Jesus. We have been given the Word of God and are able to simply tell
others what it says. It is the Word of God that we share with those who are in
need of Jesus and are condent that his Word will not return void (Isaiah :).
Day 4 Summary
In this lesson we have surveyed Luke’s theme of salvation that we
find prominently in Acts. Jesus is proclaimed as Savior, and there is
no other name by which we can be saved. This message of salvation
is proclaimed through Spirit empowered disciples from Jerusalem to
Rome. These disciples are witnesses for Christ. They move from place
to place recounting what they have seen and heard. As the Word of
God is proclaimed, God saves those who repent and believe. The Book
of Acts traces the powerful working of God’s Word throughout the
ancient world.
Day 5
Today we step back and consider the whole book of Acts and try to summarize
what we have learned. is section is designed to send you back into the text and
allow you to work through the overarching message for yourself.
In the space provided begin writing down your thoughts about the
overarching message of Acts. What do you think Luke is mainly trying to get
across to his readers? What are his biggest concerns? What passages are central
to this book? Aer spending some time writing and brainstorming, attempt
to summarize Acts in one sentence. en, explain your one sentence in one
paragraph.
Brainstorming:
One-Sentence Summary:
One-Paragraph Summary:
One-Sentence Summaries:
Allow a few students to read
their summary statements.
Ask why they use the language
they have chosen. What texts
have influenced their decisions?
What passages drove them to
summarize the message in the
way they have chosen? Here is an
example summary statement:
The Book of Acts is a concise
history of the advance of the gospel
from Jerusalem to the ends of earth
through Spirit-empowered disciples.
New Testament Survey
e Book
of Romans
is week we turn to the writings of the Apostle Paul. Paul, whom we met in
Acts , wrote thirteen letters of the New Testament. is is an amazing feat
considering who Paul was before his conversion. God met a young man named
Saul on the road to Damascus, knocked him to the ground, opened his eyes to
the truth, and transformed him into the greatest church planter and theologian
the world has ever known. e letters of Paul will receive our attention for the
next few weeks.
Today we begin working through Romans. is book is considered by many
to be the greatest theological work ever written. We can only begin to plumb
the depths of this letter. Consider the words of Martin Luther in reference to
Romans:
“is epistle is in truth the most important document in the New Testament,
the gospel in its purest expression. Not only is it well worth a Christian’s while
to know it word for word by heart, but also to meditate on it day by day. It is the
soul’s daily bread, and can never be read too oen, or studied too much. e
more you probe into it the more precious it becomes, and the better its avor.”
30
Benjamin L. Merkle has written, “No other letter in the history of the world has
received as much attention or has been given as much consideration as Paul’s
letter to the church at Rome.”
ere is no doubt that this letter is one of the
most signicant documents in the New Testament and in our entire Bible.
30 John Dillenberger, ed., Martin Luther: Selections from His Writings [New York:
Anchor, 1962], 19.
31 Benjamin L. Merkle, “Is Romans Really The Greatest Letter Ever Written?” The
Southern Baptist Journal of Theology 11, no. 3 (2007), 31.
New Testament Survey
e message of Romans seems to be that the gospel of justication by faith
brings about obedience for the glory of God. As Calvin noted, “when any one
gains a knowledge of this Epistle, he has an entrance opened to him to all the
most hidden treasures of Scripture.”
Aer completing this lesson, the student should be able to
▷ have a general understanding of the author, recipients, and structure of Acts.
▷ understand how Paul denes the gospel in Romans.
▷ understand the biblical idea of justication by faith alone and how it applies
to both Jew and Gentile.
▷ think about how the gospel connects consistently to the Christian life.
32 John Calvin, The Epistle to the Romans, Jean Calvin, Thomas Myers, and Calvin
Translation Society, (Grand Rapids, Mich.: Baker Books, 2003) xxix. .
TN
In this lesson the class will discuss one of the most important letters in the entire
Bible. e instructor should note well the praise that theologians have given to
this letter. In Romans we nd what could be described as the most systematic
statement of faith in all of Scripture.
Preliminary Issues: ere are a number of theological issues that will come up
in the study of Romans. e instructor should be familiar with at least the two
following theological concepts:
• Justication—this term is dened in the curriculum and should be reviewed
by the instructor. For more help, see the sermon entitled “Faith and the
Imputation of Righteousness” at desiringGod.org.
• Israel and the Church. Romans – is Paul’s attempt to address how the
gospel relates to the issue of Israel and the Church. See the sermon entitled
“e Absolute Sovereignty of God: What Is Romans Nine About?” at
desiringGod.org.
For help with these issues, we recommend the following books:
▷ omas R. Schreiner, Romans, Baker exegetical commentary on the New
Testament (Grand Rapids, Mich: Baker Books, ).
▷ Douglas J. Moo, e Epistle to the Romans, e new international
commentary on the New Testament (Grand Rapids, Mich: W.B. Eerdmans
Pub. Co, ).
▷ John Piper, e Justication of God: An Exegetical and eological Study of
Romans 9:1-23 (Grand Rapids, Mich: Baker Book House, ).
Structural Issues: e instructor should note the common characteristic of
Pauline writing. He moves, most oen, from the theological to the practical. In
Romans Paul tends towards the theological in the rst eleven chapters. ere is
a clear shi to practical application beginning in chapter and running to the
end of the book.
is does not, however, mean that a neat division of theological content and
practical content is maintained at every point. Yet, this general approach is seen
throughout the writings of Paul.
New Testament Survey
ematic Issues: e gospel is fundamental to Romans. e instructor should
grasp a clear and concise understanding of the gospel.
• “e Gospel In Six Minutes,” a sermon excerpt at desiringGod.org.
Aer explaining the gospel, it is important to show the student that Paul writes
about what a gospel-changed life will look like. Romans :– highlights the
marks of a true Christian. Question in this chapter will be an important place
to linger. is will help students see the practical nature of theology.
Day 1
Required Reading:
▷ ESV Study Bible: Romans –
▷ Introducing the New Testament: Romans
Author
It is generally accepted that Paul is the author of Romans. e ESV Study Bible
notes, “Only a few scholars in history have doubted his authorship, ad their
doubts have been shown to be groundless.”
Paul, who we rst met as Saul (Acts
:), is heading to Jerusalem with a nancial gi that has been gathered from
the Gentile–Christian churches in other regions. Aer delivering his gi to the
Jerusalem Church Paul plans to move from Jerusalem to Rome. From Rome
Paul desires to travel to Spain in order to continue his ministry of engaging
those who have never heard the gospel (Romans :, ).
. Read Romans : and :. Paul identies himself as the author in : and
yet someone named Tertius identies himself as the author in :. Is
this a contradiction? How can you reconcile the two passages?
.· Answers will vary. The instructor should read the note on
Romans 16:22 in the ESV Study Bible.
33 Crossway Bibles, ESV: Study Bible: English Standard Version (ESV text ed.;
Wheaton, Ill: Crossway Bibles, 2007), 2151.
Authorship Issues: It isn’t
uncommon or ancient writers
to use secretaries in composing
their letters. See the note on
16:22 for further comments.
New Testament Survey
Recipients
Who is the letter to the Roman church written to? It would seem like this is
obvious and that there would be no debate. At one level, this is true. Romans is
written “to all those in Rome who are loved by God and called to be saints” (:).
Yet, the issues are more complex than this. Since the audience Paul has in mind
will shed light on his purpose(s) and themes, we need to survey the debate.
In your assigned reading, it was noted that there are at least three possible
options to the question of audience:
. Entirely or mainly Jewish Christians
. Entirely or mainly Gentile Christians
. Both Jewish and Gentile Christians
e third option is most likely because it seems the text of Romans itself has
both Jewish and Gentile Christians in mind.
. Read the passages below and record your thoughts on which group Paul
is seems to have in mind:
Romans :–
.· Answers will vary. Paul uses the phrase “the rest of the Gentiles”
and implies that many to whom he is writing fall into this category.
Romans :
.· Answers will vary. It is explicit in this passage that Paul has
Gentiles in mind.
Romans :–:
.· Answers will vary. This section would seem to be of particular
interest to Jews given their relationship to the Mosaic Law and its various
regulations (i.e. food laws and Sabbath regulations [14:5]).
Romans :,
.· Answers will vary. Paul mentions several of his “fellow Jews”
(NIV) or “kinsmen” (ESV) in the text. It is hard to imagine that Paul would
not have them in mind as he wrote various portions of the letter.
It seems wise to agree with Carson and Moo and see Paul as having both Jewish
and Gentile Christians in mind as he wrote. It would be dicult to argue for one
over the other as both groups are clearly mentioned in certain portions of the
text. We conclude that Paul writes Romans to a Christian community in Rome
that is made up of both Jews and Gentiles.
. Why is it signicant to nd both Jewish and Gentile Christians in the
same congregation?
.· When considering the recipients of Romans it is interesting to
note the ethnic diversity present in the book. Though this issue will arise
later in our studies (specifically when we cover Ephesians), it is important
to note here. As the gospel moved out from Jerusalem and into the
surrounding world, more and more Gentiles would come to faith in Christ.
As the Gentiles embraced the gospel, alongside Jews who did the same,
“mixed” congregations would form.
is is signicant because Jews and Gentiles were not on the best of
terms. ere were two categories of people according to Jews: Jews and
everyone else (Gentiles). But the great news of the gospel is that it not only
brings vertical reconciliation (between God and man) but also brings
horizontal reconciliation (between men) (cf. Eph. 2:11–3:1–6).
Purpose
It is helpful to stop at this point in our study and ask why Paul wrote this letter
to the Roman church. Many of Paul’s letters were occasional. at is, there
were specic issues that had arisen in the midst of particular congregations
that prompted Paul to pen a letter. Yet Romans is dierent in that there does
not seem to be an occasion or specic problem that has moved him to write.
Taking a moment to consider the purpose of the letter will help us more readily
understand the work as a whole.
We must admit that this is a hotly contested issue. Scholars have debated
this question at great length and it would be hard to talk about a consensus.
One reason for this is that Paul does not clearly articulate a purpose. Do you
remember John :? In that text we have a clear purpose statement from John
concerning his Gospel. Nothing like that exists in Romans. D.A. Carson and
Douglas Moo instruct us to evaluate whether Paul wrote in relation to his own
circumstances or that of the Christians in Rome.
34 D.A. Carson and Doug Moo, An Introduction to the New Testament, 403.
New Testament Survey
. In your reading, the authors mention several purposes Paul would have
for writing that emerge from his “missionary situation.” What do they
mean by his “missionary situation”? How does it prompt Paul to write
Romans?
.· The “missionary situation” of Paul refers to both his past and
future missionary travels. He has already planted churches and dealt
with issues in Galatia and Corinth. He is heading to Jerusalem and is
anticipating a “coming crisis.” From Jerusalem Paul desires to travel to
Rome and use them as a springboard to launch into Spain. All these things
prompt him to write a letter that clearly articulates the gospel, how it
relates to Jews and Gentiles, the tension between law and gospel, and call
Roman Christians to living in light of God’s mercies.
Simply put, though no specic problem in Rome moved Paul to write,
his missionary endeavors prompted the letter. It was out of his past mission
work and his anticipation of future work, that caused Paul to address
issues that he had already been engaged in addressing at other times in his
ministry.
A Hellenistic letter would contain an introduction, thanksgiving, the body of the
letter, and a closing greeting. Most would agree with this assessment and that
Romans falls into this general pattern. What is debated is how the body of the
Romans is structured.
It is generally agreed that there is a large section that runs from Romans :
to :. Chapter represents a shi from the theological to the practical (this
does not mean that there is not theological material in chapters through ).
e rst eleven chapters tend to be more theologically oriented as they deal with
things like the universality of sin, justication by faith in Christ, and the ongoing
battle with sin as believers are progressively sanctied. In chapter Paul writes
that “in view of the mercies of God” (which many scholars consider to be
everything that was outlined in Romans –) believers are “to present [their]
bodies as a living sacrice…to God” (:). Paul then outlines the practical
ramications of the theology contained in the rst part of his letter.
. As we shall see in other letters in the New Testament, authors frequently
begin by talking about theology before moving to practical application.
Why is this order important? Do you think theology something that is
best le in academia or something that is relevant to the Christian life?
.· Answers will vary. The instructor should consider the role of
theology in the Christian life. Right thinking about God, sin, the gospel,
etc., should lead to right living (orthodoxy [right thinking] should lead to
orthopraxy [right practice]). We shall return to this idea in Ephesians. In
Ephesians Paul spends three chapters expounding certain theological truths
(Eph. 1–3) before turning to practical application (Eph. 4–6). It is helpful
to keep this in mind as you study. We want our minds to be transformed
(Rom. 12:2) so that we can live in light of who God is, what he has done (in
the gospel), and who we are in Christ.
Furthermore, consider these words by John Piper on the value of
thinking:
“is book (ink) is a plea to embrace serious thinking as a means of loving God
and people. It is a plea to reject either–or thinking when it comes to head and
heart, thinking and feeling, reason and faith, theology and doxology, mental labor
and the ministry of love. It is a plea to see thinking as a necessary, God-ordained
means of knowing God. inking is one of the important ways that we put the fuel
of knowledge on the res or worship and service to the world.”
35
35 John Piper, Think, 15.
New Testament Survey
. Review today’s reading, and ll in the chart below.
Structure of Romans
Section Summary Passage
Introduction
Romans 1:1-17
e gospel is the righteousness of God
by faith.
Romans 1:18-4:25
e gospel is the power of God for
salvation.
Romans 5:1-8:39
The relationship between the gospel
and Israel raises a question that requires
vindicating God’s righteousness.
Romans 9:1-11:36
The gospel transforms lives.
Romans 12:1-15:13
Conclusion
Romans 15:14-16:27
Day 1 Summary
Romans is possibly the greatest letter ever written. In it Paul writes
to a congregation of both Jewish and Gentile Christians, possibly with
several purposes in mind. These purposes have developed out of his
missionary situation. As he has planted churches and dealt with issues
that have arisen in these churches, he has been moved to articulate
certain truths in as systematic way to the church in Rome. His desire
to visit them and use them to be launched into Spain would have
undoubtedly led him to desire the Roman church to have a firm foot-
ing concerning the gospel.
Day 2
Required Reading: ESV Study Bible, Romans —
—
Many scholars have identied the gospel as the main theme of Romans. Let’s
consider the word gospel and its meaning before turning to the text of Romans.
. In one or two paragraphs, dene the gospel, as you understand it.
.· Answers will vary.
Do you know what the word “gospel” means? It simply means “good news.” at
is exactly what we are doing when we share the gospel. We are telling people
the good news! What good news? e good news that though we cannot earn a
right standing before God, he has provided for our salvation. We have all sinned
and fallen short of God’s glory (Romans :). What we deserve is death (:).
We may be tempted to try to earn the favor of God and escape our fate. But this
is a fool’s errand. Instead, the good news is that we do not need to try and earn
God’s favor. In Romans Paul shows us that we can have “the righteousness of
God through faith in Jesus Christ” and its available for “all who believe” (:).
We are counted righteous by faith (:)! is is the news that we have for a lost
and dying world. It is good news. It is the gospel.
View a video by John Piper called,
“The Gospel In Six Minutes” at
desiringGod.org for ideas.
New Testament Survey
Does the truth of the gospel make your heart sing? Do you come alive inside
when you hear the story of what God has done for you in Jesus? e person who
has tasted and seen the goodness of the Lord in the face of Jesus Christ cannot
help but sing the praises of the Savior.
e Bad News—before Paul outlines the good news in Romans, he rst describes
the bad news. In order to explain how sinful men can stand righteous before
God, he rst needs to convince men that that they are sinful and stand as
unrighteous before God. Paul does this in the rst three chapters. Mark Dever
states it succinctly, “Paul teaches that all of us need to be justied because all of
us have sinned.”
Stating the bad news rst grabs the attention of the audience,
creates a need for them to listen carefully, and makes the good news all the more
sweet when it follows.
Imagine that as far as you knew you were a perfectly healthy individual. You
eat your fruits and vegetables, take a regular jog around the neighborhood, and
have regular doctor visits. But one day a friend walks into your living room, sits
down beside you while you are rocking in the recliner, and they say they have
some great news. You lean forward, eager to hear what they have to say. And
then they tell you that they found the one medicine in the world that can make
you better.
How would you respond? For all you knew you were in tip–top shape. You
feel great and the at your last doctor visit you received a clean bill of health. You
wouldn’t know exactly how to respond because you were not aware that you
were sick. at piece of bad news has not been shared. But if you knew you were
sick and that there was nothing that you could do to save yourself before your
friend walked in with his news, your reaction would have been much dierent.
You would weep, and sing, and shout because you have just found out that you
can be saved!
is is what Paul does in the rst three chapters of Romans. He lays the
whole world prostrate before God by showing them their sin. He articulates
clearly the bad news that we have all sinned (:), “none is righteous….” and
“no one does good” (:–). Instead, “every mouth” is closed and we are all
“accountable to God” (:). Paul relates the bad news and leaves us with no
option but to fall on our faces and cry out to God.
36 Taken from The Message of the New Testament: Promises Kept by Mark Dever,
©2005, pp. 151. Used by permission of Crossway, a publishing ministry of Good News
Publishers, Wheaton, IL 60187, www.crossway.org.
Take a moment and dwell on the
gospel. Think about who you were
apart from Christ and all the ways
you had rebelled against God.
Now think about what God has
done for you through Jesus.
Take some time to thank
God for the gospel.
THINK: Do you consider yourself a sinner? Do you consider yourself someone
who deserves the wrath of God? Until you feel the weight of your own sin, the
gospel will not taste as sweet as it truly is.
Consider the following passages and see if any of them might describe you at
various points in your life:
▷ :–
▷ :–
▷ :–
Take some time and consider the sins of your own life. en turn to the gospel
and taste how sweet it really is.
e Good News—Why do we say that the gospel is the overarching theme of
Romans? We have seen that Paul describes the dire situation that mankind
is in because of sin. But what passages lead us to identify the gospel as the
overarching theme?
. Read the following verses and answer the questions listed.
Romans : — What is Paul “set apart” for?
.· Paul is set apart for “the gospel of God.” The Old Testament
prophets have previously promised this gospel and it is not something that
should have been completely unexpected. The Scriptures had been fulfilled
in Jesus.
Romans :- — What does Paul serve?
.· The “gospel of his Son.” That is, Paul is serving God in reference
to the good news about God’s Son. The contents of that good news are
outlined in the rest of Romans.
Romans : —Where is Paul “eager to preach the gospel”?
.· Paul was a pioneer missionary. That is, he was “eager” to go to
places where the name of Jesus had not been proclaimed. Paul had a desire
to reach the unreached and unengaged peoples of the world.
New Testament Survey
Romans : — Why is Paul not ashamed of the gospel?
.· Paul is not ashamed of the gospel because he knows that it is
what God uses to save his people. The gospel “is the power of God for
salvation. . . .”
In the exercise above you surveyed the usage of “gospel” in the opening chapter
of Romans. Moo points out that when Paul begins to draw the letter to a close he
returns to the word and essentially creates a “frame” to the letter (cf. Romans :,
, , ; :, ). erefore, one reason we identify the gospel as the overarching
them of the letter is because it frames the entire work.
If there is a theme verse, or verses, for Romans it has traditionally been
understood to be Romans :–. Before Paul launches into the bad news,
he rst states that he is “eager to preach the gospel” (:) and that he is “not
ashamed of the gospel for it is the power of God for salvation to everyone who
believes, to the Jew rst and also to the Greek. For in it the righteousness of God
is revealed from faith for faith, as it is written, ‘e righteous shall live by faith’”
(:–).
us, when we consider the frame of the letter and the contents of what
many understand to be the theme verse, it becomes clear why the gospel is
suggested to be the main theme of Romans.
. According to Romans :; :–, ; and :, why is Paul so
concerned with proclaiming the gospel? Are things dierent today?
.· According to the passages listed above, the whole world stands
guilty before God and is in need of saving. Those who have the law and
those who don’t are in danger of perishing (Romans 2:12). Everyone is
unrighteous and none seek God (3:18). All people have sinned before a holy
God (3:23). And what everyone deserves is death (6:23). But the answer to
our greatest problem is the gospel. Paul knew this. He had been given the
words of life, the message of salvation, for all people. He was “eager” to take
the gospel to those who needed to hear.
ings have not changed today. Men and women are still born into sin
(cf. Psalm 51:5). e only hope of mankind is the gospel of Jesus Christ.
We have the message and are called to proclaim it to the ends of the earth
(Matthew 20:19–20; Acts 1:8).
37 Douglas J. Moo, The Epistle to the Romans (The new international commentary on
the New Testament; Grand Rapids, Mich: W.B. Eerdmans Pub. Co, 1996), 29.
Day 2 Summary
Today we have considered the gospel as the overarching theme of
Romans. In recent times there has been a healthy focus on the gos-
pel and we are prayerful that this continues. But do you know what
the gospel is? We have considered the gospel as the good news that
God has provided salvation for his people through faith in Christ. But
before Paul explains the good news he first explains the bad news.
Only in light of the bad news of sin and our unrighteous standing
before God does the good news of God’s saving work in Jesus taste
as sweet as it should. It seems we are right to assert the gospel as
the overarching theme because it frames the book of Romans and is
prominent in the thematic statement of the book (1:16–17). Paul was
eager to preach this gospel to a lost and dying world.
New Testament Survey
Day 3
Required Reading: ESV Study Bible, Romans —
—
ere is a long history of claiming that justication by faith is the central theme
to the book of Romans. is was the belief of Martin Luther and John Calvin.
Calvin claims that justication by faith is “the main subject of the whole
Epi s t l e .”
Justication is the word that Mark Dever uses “to sum up the letter.”
ough Douglas Moo does not agree, he nevertheless states, “a good case can
be made” for justication by faith to be the main theme of Romans.
So is the
gospel the main theme, as we asserted yesterday? Or is it justication by faith?
It seems that understanding the gospel as the broader theme, and thus
encompassing justication by faith, is the best way forward. Justication by
faith is critical to Romans. But it does not seem to be broad enough to capture
everything that Paul says in Romans. Nevertheless, it is a critical component of
the gospel and we need to understand this theme that is clearly part of Paul’s
letter to the Roman church.
It will be helpful to have a good understanding of what we mean by the word
“justication.”
“Justication is an instantaneous legal act of God in which he (1) thinks of our sins
as forgiven and Christ’s righteousness as belonging to us, and (2) declares us to be
righteous in his sight.”—Wayne Grudem
41
38 John Calvin, The Epistle to the Romans, xxviv.
39 Taken from The Message of the New Testament: Promises Kept by Mark Dever,
©2005, pp. 151. Used by permission of Crossway, a publishing ministry of Good News
Publishers, Wheaton, IL 60187, www.crossway.org.
40 Douglas Moo, The Epistle to the Romans, 28.
41 Wayne A. Grudem, Systematic Theology, 723.
Thematic Issues: The gospel is
fundamental to Romans. The
instructor should grasp a clear
and concise understanding of the
gospel. See “The Gospel In Six
Minutes” on desiringGod.org.
After explaining the gospel, it is
important to show the student
that Paul writes about what a
gospel-changed life will look
like. Romans 12:9¬–21 highlights
the marks of a true Christian.
Question 15 in this chapter will be
an important place to linger.
This will help students see the
practical nature of theology.
“To be justied is to be declared right before God.”—Mark Dever
42
e standing of men and women before God is of crucial importance. If on the
Day of Judgment, and before the throne of God, you stand in the wrong place,
then hell awaits (cf. Matthews :–). Instead, we need to stand in the right
place. But how can those who have worshipped creation instead of the creator
(Romans :) and have not feared God (:) stand in the right place when
judgment comes? To put it another way, how can we be “declared right before
God”?
e answer is that we need to be justied. We need God to legally declare
us righteous in his sight. We need God to consider the righteousness of Jesus as
belonging to us, and our sins belonging to Jesus, so that our sins can be forgiven.
And all of this happens when we exercise faith in Jesus (:).
. Consider the Romans :– and underline each word that shows that
everyone is unrighteous. In :– underline the words that capture the
nature of our unrighteousness.
Romans :-
9
“What then? Are we Jews
1
any better o?
No, not at all. For we have already
charged that all, both Jews and Greeks, are under sin,
10
as it is written:
“None is righteous, no, not one;
11
no one understands; no one seeks for God.
12
All have turned aside; together they have become worthless;
no one does good,
not even one.”
13
“eir throat is an open grave;
they use their tongues to deceive.”
“e venom of asps is under their lips.”
14
“eir mouth is full of curses and bitterness.”
15
“eir feet are swi to shed blood;
16
in their paths are ruin and misery,
17
and the way of peace they have not known.”
18
“ere is no fear of God before their eyes.”
42 Taken from The Message of the New Testament: Promises Kept by Mark Dever,
©2005, pp. 151. Used by permission of Crossway, a publishing ministry of Good News
Publishers, Wheaton, IL 60187, www.crossway.org.
New Testament Survey
It is clear from this passage that every person is unrighteous. e
unrighteousness of mankind is evidenced in grievous patterns of life. It is clear
that men and women are in desperate need of a righteous standing before God.
And according to Paul, this right standing cannot be earned. at is, a righteous
standing before God does not come from works (:).
. Have you ever tried to earn someone’s favor or approval? Do you think
you can earn God’s favor?
.· Answers will vary on the first part. The instructor should make
it clear that it is impossible for people to earn the favor of God (see Isaiah
64:6; Romans 7:18; Hebrews 11:6).
As we stated yesterday, the good news is that we do not have to try and earn
the favor of God. It is impossible! What Paul tells the Romans, aer humbling
them under the weight and seriousness of sin, is how men and women can be
righteous before God.
Paul shows that men and women are in desperate need of righteousness.
e good news is that the “righteousness of God” is available to everyone who
believes in Jesus Christ (Romans :). is does not mean that God lacks
integrity because he fails to hold people accountable for sin. No, because he
punishes sin and satises justice at the cross, God shows himself to be both “just
and the justier” (Romans :).
. Take some time to meditate on Romans :–. Underline the way in
which we take hold of “righteousness.” According to this passage, is
justication earned or a gi?
Romans :-
21
But now the righteousness of God has been manifested apart from the law,
although the Law and the Prophets bear witness to it—
22
the righteousness of God
through faith in Jesus Christ for all who believe. For there is no distinction:
23
for
all have sinned and fall short of the glory of God,
24
and are justied by his grace
as a gi, through the redemption that is in Christ Jesus,
25
whom God put forward
as a propitiation by his blood, to be received by faith. is was to show God’s
righteousness, because in his divine forbearance he had passed over former sins.
26
It
was to show his righteousness at the present time, so that he might be just and the
justier of the one who has faith in Jesus. (Rom 3:21-26 ESV)
.· According to this passage, justification is a gift that comes
through Jesus (cf. 3:24).
. e term justication is the theological term explained above that
is meant to capture the idea of God declaring individuals righteous.
According to Paul, are we justied by faith or by works?
.· Answers may vary. The student should be able to answer this
question based on their reading of Romans and what has been studied in
this chapter. Before moving on the instructor should make sure that the
students are clear in their understanding of what the term justification
means and how one is justified. It is by faith alone, apart from works
(3:28), that individuals are justified. Consider Romans 5:1. Before
transitioning to the results of justification, Paul reasserts that people are
“justified by faith” (cf. Gal. 2:15–21).
Day 3 Summary
Though the theme of justification by faith does not seem to be the
main theme of Romans, it is nonetheless critical to Paul’s argument.
The gospel that Paul is preaching, in part, is the good news that men
and women can be justified by faith in Jesus Christ. This results in
peace with God, access to grace, and hope in his return (5:1–2). It
also results in the power of sin being broken (though the presence of
sin remains) and liberates believers from the rule of sin in their lives.
Believers are justified at a point in time (when they believe) and then
begin to progressively grow into the image of Jesus (Rom. 6–8). The
battle to fight off sin and live to the glory of God will not be an easy
fight, but in the end the believer can rest assured that those whom
God justifies, he will glorify (8:30).
New Testament Survey
Day 4
—, ,
It seems that a problem arises that Paul must address as he discusses the gospel,
and specically justication by faith in Christ. Mark Dever articulates the
problem succinctly:
“e problem begins with Israel’s rejection of Jesus as the Messiah. If we can be
justied only by faith in Christ, and Israel has rejected Christ, then it seems that
Israel will be rejected. Yet God promised Israel blessing and inheritance through
Abraham. Do you see the problem?”
43
e problem that Paul anticipates is that God’s faithfulness to his word is at risk
of being undermined (:a). Romans – is in large measure Paul’s defense of
God’s faithfulness to keep his word and thus put the mind of his reader at ease.
God’s word has not and will not fail. So hope in God and do not waiver!
Read this excerpt from John Piper on how Romans – ts into Paul’s ow
of thought in Romans.
“I see the necessity of Rom 9–11 in this: the hope of the Christian, with which Rom
1—8 came to a climax, is wholly dependent on God’s faithfulness to his word, his
calls (8:28, 30). But, as Gutbrod asks, ‘Can the new community trust God’s Word
when it seems to have failed the Jews?’ (TDNT, III, 386). e unbelief of Israel, the
chosen people, and their consequent separation from Christ (Rom 9:3) seem to call
God’s word into question and thus to jeopardize not only the privileged place of
Israel, but also the Christian hope as well. erefore, in Paul’s view, the theme of
Rom 9—11 assumes that Rom 9:6a (God’s word has not fallen) is the main point
which Rom 9—11 was written to prove, in view of Israel’s unbelief and rejection.
What is at stake ultimately in these chapters is not the fate of Israel; that is
penultimate. Ultimately Gods own trustworthiness is at stake. And if God’s word of
promise cannot be trusted to stand forever, then all our faith is in vain.”
44
43 Taken from The Message of the New Testament: Promises Kept by Mark Dever,
©2005, pp. 159. Used by permission of Crossway, a publishing ministry of Good News
Publishers, Wheaton, IL 60187, www.crossway.org.
44 John Piper, The Justification of God: An Exegetical and Theological Study of
Romans 9:1–23 (Grand Rapids, Mich: Baker Book House, 1983), 19.
e Jews—though the Jews rejected the Messiah, and were separated from
Christ (:), the promises of God to Israel seem to be undermined. However,
this is not the case. Paul explains that () the promises of God to the Jewish
people has never been to every single ethnic Israelite, () the promises have
always been to the children of promise (the elect) and () God has not rejected
his people because there is now, and always has been, a remnant.
e Gentiles—Paul shows that God has not rejected his people. Furthermore,
he proves that Gentiles are in view when it comes to God’s saving plan. He
quotes from the Old Testament and shows that Gentile inclusion in the saving
work of God is foretold in the Old Testament Scriptures.
Consider these passages that point to inclusion of Gentiles in the saving
purposes of God:
Romans :–
25
As indeed he says in Hosea,
“ose who were not my people I will call ‘my people,’
and her who was not beloved I will call ‘beloved.’”
26
“And in the very place where it was said to them, ‘You are not my people,’
there they will be called ‘sons of the living God.’”
Paul quotes Hosea : and :. Commenting on these passages Calvin says,
“He proves now that the calling of the Gentiles ought not have been deemed a
new thing, as it had long before been testied by the prediction of the prophet.”
Romans :–
11
For the Scripture says, “Everyone who believes in him will not be put to shame.”
12
For there is no distinction between Jew and Greek; for the same Lord is Lord of
all, bestowing his riches on all who call on him.
13
For “everyone who calls on the
name of the Lord will be saved.”
is passage is important because using quotations from the Old Testament,
specically Joel :, Jews and Gentiles are shown both to be included in the
saving work of God.
e People of God—when we understand that Paul brings Jew and Gentile
together under the banner of God’s salvic purposes, we lay a foundation
for understanding the people of God as transcending cultural and ethnic
boundaries. To state it another way, in the Old Testament Israelites were
45 John Calvin, The Epistle to the Romans, 371.
New Testament Survey
the people of God. Yet, those outside of Israel had always been able to be
incorporated into God’s family. In the New Testament the people of God are
not dened by ethnicity. e people of God come from both Jew and Gentile
(Romans :–).
. Read Romans :–. Are the people of Israel who believe in Jesus, and
the Gentiles who believe, graed in to two separate “olive tree(s)” or one
“olive tree”?
.· According to the passage referenced, both Jews and Gentiles are
grafted into one “olive tree” (Romans 11:24). This suggests that Jews and
Gentiles are part of one tree, or one people. The instructor should read
Ephesians 2:11–22; 3:16 and consider this question in light of that passage as
well.
What we have seen is that both Jews and Gentiles are sinful and are in need
of being declared righteous. is can happen only through faith in Jesus. And
it is available to both the Jew and the Gentile. e Jews, though rejecting the
Messiah, have not been rejected. God is busy gathering his people from among
the Gentiles, but one day in the future “all Israel will be saved” (Romans :).
—
One nal theme should be noted before closing. Earlier in studying the
structure of Romans we said that Paul moves from theology to practice. e
theology contained in the rst eleven chapters should lead to a renewed mind
and transformed life. Mark Dever writes, “e ‘indicative’
of who we are in
Christ in chapters – is followed by the ‘imperatives’
of chapters –, which
describe the overall imperative, oer your bodies as living sacrices, holy and
pleasing to God’.”
Put simply, once you grasp the theology of Romans –, then
Romans – should characterize your life.
46 An indicative can be defined as a simple statement of fact.
47 An imperative can be defined as a statement of command.
48 Taken from The Message of the New Testament: Promises Kept by Mark Dever,
©2005, pp. 163. Used by permission of Crossway, a publishing ministry of Good News
Publishers, Wheaton, IL 60187, www.crossway.org.
. Read Romans :– and underline the marks of a true Christian.
9
Let love be genuine. Abhor what is evil; hold fast to what is good.
10
Love one another with brotherly aection. Outdo one another in showing
honor.
11
Do not be slothful in zeal, be fervent in spirit,
serve the Lord.
12
Rejoice in hope, be patient in tribulation, be constant in prayer.
13
Contribute to the needs of the saints and seek to show hospitality.
14
Bless those who persecute you; bless and do not curse them.
15
Rejoice with those who rejoice, weep with those who weep.
16
Live in harmony with one another. Do not be haughty, but associate with
the lowly.
Never be wise in your own sight.
17
Repay no one evil for evil, but give thought to do what is honorable in the
sight of all.
18
If possible, so far as it depends on you, live peaceably with all.
19
Beloved, never avenge yourselves, but leave it to the wrath of God, for it is
written, “Vengeance is mine, I will repay, says the Lord.”
20
To the contrary, “if your enemy is hungry, feed him; if he is thirsty, give him
something to drink; for by so doing you will heap burning coals on his head.”
21
Do not be overcome by evil, but overcome evil with good.
. According to Romans :–, how should Christians regard the governing
authorities? What are practical applications for you towards those in
positions of authority?
.· Answers will vary. The Christian should seek to obey the
government as long as the government does not lead the Christian to
violate the commands of God. The Christian should pray for and respect
their leaders, while seeking to do what is right in society. Applications are
numerous.
. Read Romans :–. Record your thoughts on how you should serve
those around you who may be “weaker” in the faith.
.· Answers will vary.
New Testament Survey
ough justication is by faith alone, the faith that justies does not come alone.
at is, the person who has been born again, and placed their trust in Jesus, is
a new creation in Christ ( Corinthians :; Galatians :). e Spirit of God
has taken up residence within them and certain fruit should be evident (Gal.
:). In Romans Paul shows that the person who has been justied should now
“present [their] bodies as a living sacrice, holy and acceptable to God, which
is [their] spiritual worship” (Romans :). As they are transformed, they are
given gis that should be used to serve the body (:–), be marked by certain
characteristics (:–), obey the authorities (:–), fulll the law through
love (:–), and care for each other (:–). In all of this we are following
the example of Jesus (:–). is is the justied life that we live as we await the
return of Jesus (:–).
Day 4 Summary
The gospel is the broad theme that captures the contents of Romans.
Part of the gospel is that men and women can be declared righteous
in the sight of God by faith in Jesus Christ (justification by faith alone).
There is no other way to gain a right standing with God other than
through faith in Christ. Though the Jews have rejected Jesus as their
Messiah, and thus failed to obtain the righteousness of God, God has
not forsaken his people. Jew and Gentile can believe in Christ and be
saved. The people of God are made up of any person that places their
faith in Jesus. Once a person trusts in Jesus and is justified, a trans-
formed life should be the result.
Day 5
Today we step back and consider the whole book of Romans and try to
summarize what we have learned. is section is designed to send you back into
the book of Romans and allow you to work through the overarching message of
Romans for yourself.
In the space provided begin writing down your thoughts about the
overarching message of Romans. What do you think Paul is mainly trying to get
across to his readers? What are his biggest concerns? What passages are central
to his letter? Aer spending some time writing and brainstorming, attempt to
summarize Romans in one sentence. en, explain your one sentence in one
paragraph.
Brainstorming:
One-Sentence Summary:
One-Paragraph Summary:
One-Sentence Summaries:
Allow a few students read their
summary statements. Ask why
they use the language they
have chosen. What texts have
influenced their decisions?
What passages drove them to
summarize the message in the
way they have chosen? Here is an
example summary statement:
The message of Romans seems to
be that the gospel of justification
by faith brings about obedience
for the glory of God.
New Testament Survey
& Corinthians
In today’s lesson we turn our attention to Paul’s letters to the church at Corinth.
e Corinthian Christians did not have the best reputation and these letters are
written to address the profound problems in Corinth. Paul had much to say in
terms of correction.
It is precisely because the Corinthians were dealing with a number of specic
problems that these letters oer wisdom for today. As we navigate today’s
religiously troubled times, the letters to the Christians at Corinth are particularly
helpful.
In Corinthians, we see the error–correcting power of the gospel. Paul writes
to explain how the gospel addresses the Corinthian problems and answers
their questions. e Corinthian’s needed to see how the issues they faced were
addressed by the gospel of Jesus Christ. As the problems are addressed, Paul is
driving the point home that God brings his holy people to maturity. is is helpful
for Christians today as we should look to the gospel in the midst of our troubles
and seek to mature in Christ.
Aer completing this lesson, the student should
▷ have a general understanding of the author, recipients, and structure of &
Corinthians.
▷ be familiar with the occasion behind these two letters.
▷ understand how the gospel addresses the sinful problems we face as
believers.
▷ understand how the power of God is displayed in our weaknesses.
New Testament Survey
TN
In this lesson we are introduced to two of Paul’s situational letters. at is, &
Corinthians are written because of specic situations that demand his response.
ough the Corinthian church has garnered a bad reputation through the years,
and perhaps rightly so. However, the struggles of the Corinthian church are
struggles that we deal with today. us, there is much to learn from these letters
that have direct bearing on our own cultural situation.
Preliminary Issues: is will be the rst week that students will have worked
through more than one book of the New Testament. Be patient as many may
confuse the contents of the two books at dierent times.
ough the city of Corinth had a nasty reputation in the ancient world, it is
important to note that aer its rebuilding in B. C., it was populated with a
large number of Roman citizens. e morality of the old Corinth should not be
read into the later re-founded city of Corinth.
e designation & Corinthians is a little misleading. ere are a number
of correspondences from Paul to Corinth. e instructor should read the
section, “Purpose, Occasion, and Background,” in the ESVSB, page –.
Also, see “e Situation Behind the Letter” on Day of the curriculum for
further discussion.
Structural Issues: Corinthians is a letter that responds to reports that Paul has
received and answers questions that the Corinthians have asked. e instructor
should note the grammatical clues that inform the reader what section they are
in (cf. Corinthians :; :; :, ; etc.). In contrast, Corinthians covers three
main issues.
Since these letters contain dicult passages, helping students know how the
letters t together will be all the more important.
ematic Issues: e issues that are raised in these two books are easily applied
to the world today. e issue of sexual immorality is increasingly important as
the sexual revolution continues to sweep across our world.
• e instructor should take time to encourage students to think deeply about
how God displays his glory through their weaknesses.
• Old Covenant vs. New Covenant: this is a dicult theological topic to
address. For help understanding the dierence between the two covenants,
we recommend reading, “What Is New About the New Covenant,” by John
Piper and found at the end of this course.
New Testament Survey
Day 1
Required Reading:
▷ ESV Study Bible: Corinthians –
▷ Introducing the New Testament: – Corinthians
Author
It is virtually uncontested that Paul is the author of and Corinthians.
We know a bit about Paul already because of our time in Acts and Romans.
Yet, in Corinthians (and Corinthians) we see a dierent side of Paul. He is
a man unafraid to say what needs to be said. ere are problems in Corinth
and Paul does not let the issues slide. In Corinthians :, Paul says that
the Corinthians are immature Christians at best. In Corinthians :, he
threatens to visit with “a rod,” even though he’d rather come in “gentleness.” In
Corinthians :, he calls them arrogant and says they are behaving worse than
pagans. e point is that Paul does not let Christians live comfortably in their
sin. He exercises his pastoral care and concern through his visits and letters.
. In light of Paul’s letters to the Corinthians, if you were to confront
someone over their sin, and someone said you were being judgmental,
how would you respond?
.· This is an important point for us today. I am not sure we
recognize the seriousness of our actions. Churches rarely practice discipline
today; we often allow church members to live in ways that are unbecoming
of the gospel. Far too often we do this in the name of love. Instead, we
should imitate Paul. He speaks the truth, but always in love (Ephesians
4:15, 25). When you see sin in someone’s life, it is a loving thing to gently
bring them back to the path of righteousness (Galatians 6:1; James 5:19–20).
Recipients
In your reading of Carson and Moo, they refer to the “old Corinth.” is was
Corinth before it became a Roman colony. e “old Corinth” was tremendously
immoral and had garnered a pretty nasty reputation. Despite it’s immoral
reputation, “old Corinth” was a city that rivaled Athens in both size and
importance before the Romans destroyed much of it in B.C.
It was rebuilt
in B.C. and populated with a great number of Roman citizens. By the time of
Paul, Corinth was one of “the wealthiest [cities] in Greece.”
. According to your reading, should we read the morality of old Corinth
into the situation of Corinth in Paul’s day?
.· No. (see Introducing the New Testament, 91)
Because Rome rebuilt Corinth and populated Corinth with Roman citizens,
Paul likely writes to Christians who are from various religious and cultural
backgrounds. Since Jews and Gentiles populated the city of Corinth, the church
at Corinth was likely an ethnically diverse congregation. With dierent religious
and cultural backgrounds, coupled with the presence of immorality within the
city, these Christians were trying to live out their faith in a complex cultural
context.
49 Craig Blomberg, From Pentecost to Patmos, 163.
50 Ibid.
New Testament Survey
( )
. Review your reading on Corinthians and ll in the chart below.
Structure of 1 Corinthians
(All Answers found on p. 88-89 in Introducing the New Testament.)
Section Summary Passage
Paul opens with a greeting
and thanksgiving.
1 Corinthians 1:1-9
e church divisively views
Christian leaders.
1 Corinthians 1:10-4:21
Paul addresses three problems:
a case of incest, lawsuits between
believers, and sexual immorality.
1 Corinthians 5:1-6:20
Paul addresses six significant topics
that were raised.
1 Corinthians 7:1-15:58
Paul concludes with instructions about
a special collection, personal requests,
exhortations, and greetings.
1 Corinthians 16:1-24
Reports and Questions—It is clear in Corinthians that Paul is addressing at
least two things: reports and questions. Paul has received reports from others
about certain issues that needed addressing. He writes, in part, to address what
has been reported. It also seems that the Corinthians had posed a number of
questions to Paul. He writes (again, in part) to give answers to the questions
raised.
ere are certain literary keys that indicate what Paul is addressing (reports
or questions).
Reports Questions
1:10–11—“it has been
reported…”
7:1—“Now concerning the matters about
which you wrote…”
5:1—“it is actually reported…” 7:25—“Now concerning the betrothed...”
8:1—“Now concerning food offered to idols…”
12:1—“Now concerning spiritual gifts…”
16:1—“Now concerning the collection for the saints..”
16:12—“Now concerning our brother Apollos…”
As we trace the responses to reports and questions through the letter, it becomes
clear that Paul was addressing specic situations. is was not a general letter;
Paul had heard about the problems in the Church at Corinth and he would not
let the issues go unaddressed. Knowing the context of Corinth and the structure
of Corinthians helps us understand the message and its relevance for the
church today.
Day 1 Summary
Today, you have learned that Paul is the author of both 1 and 2
Corinthians. The letters are written to a congregation that is likely
made up of both Jews and Gentiles who are living in a dicult culture
context. Because of the troubles in and outside the church, mem-
bers of Chloe’s house brought reports to Paul. At the same time, the
Corinthians have raised questions concerning specific issues. Paul
writes to address the problems reported and answer their questions.
New Testament Survey
Day 2
( )
—
roughout the letter Paul brings the gospel to bear on the issues he is addressing.
“ese letters [– Corinthians] show how the unchanging gospel, taught
in the languages and cultures of the rst century, is rst applied to changing
circumstances.”
is thematic understanding of Corinthians immediately shows
the relevance of this letter to the Church today. Christians must apply the gospel to
the issues we are facing. What issues did Paul apply the gospel to in Corinthians?
Factionalism—e rst issue Paul addresses is the divisions present within
the church. e Corinthians are bragging over which leader they follow (
Corinthians :–). Some were evidently proud because one individual or
another had baptized them. Yet Paul undermines their whole train of thought by
saying he baptized nobody (:). Instead he simply preached the gospel (:),
and not with “eloquent wisdom” (:). In the gospel, far from presenting one
wise, God has destroyed the wisdom of the world. rough the gospel, the wise
are put to shame and the foolish are exalted. In other words, don’t worry about
what human personality you align with, we are all fools from the world’s point of
view. e apostles were simply workers on God’s behalf (:).
. Is it inherently wrong to have a favorite author, pastor, or theologian?
How can you learn from your favorite pastor, author, or theologian and
at the same time guard yourself from the type of factionalism that was
present in Corinth?
.· It is not inherently wrong to have a favorite author, pastor, or
theologian. God has given his church gifts in great men and women of
the faith. John MacArthur, John Piper, Francis Chan, Jen Wilkin, Billy
Graham, etc., are all used by God to minister to multitudes of people. They
are, at times, worthy of our imitation. However, we must remember that
our best men are men at best. That is, all of our earthly heroes are mere
men and women who are also sinners. We are wise to keep in mind that
only Jesus is worthy of our imitation at all times. Jesus is the only one who
never sinned and perfectly obeyed the Father. Thus he is our ultimate hero
and the one we are most concerned about following.
51 D.A. Carson and Doug Moo, An Introduction to the New Testament, 95.
Sexual Immorality—In chapter , Paul takes up the issue of sexual immorality.
How does Paul address the problem? Aer chastening the Corinthians for
failing to deal with the issue, Paul writes, “you are not your own, for you were
bought with a price. So glorify God in your body” (:–). How can you
take your bodies, which are “members of Christ” (:), and use them in a
sexually immoral way? e gospel of Jesus, who purchased us and gave us his
Spirit (:), calls us away from sexual immorality and to holy living. A right
understanding of the gospel teaches us that we have been reconciled to God and
are members of his body.
. Explain Paul’s use of the “leaven” imagery in Corinthians : –?
.· The imagery of “leaven” seems to illustrate the idea that a little
leaven can ruin the whole batch of dough if not removed. The issue for Paul
was holiness. He wanted the church to “purge the evil person from among
[them]” and live instead in “sincerity and truth” (1 Corinthians 5:8). If the
leaven of sexual immorality infected the entire church, then holiness would
not be what characterized God’s people.
Paul mentions various other issues as Corinthians unfolds. Paul addresses these
problems and shows how the gospel should transform the life of the believer.
In other words, as believers come to a greater understanding of the gospel they
should mature in their faith. is will be evident in the way they live their lives.
—
Paul is specically concerned with building up (edifying) the body of Christ. He
wants sin to be dealt with (cf. :) so that their growth will not be hindered and
the gospel will not fall into disrepute. is theme becomes more prominent as
the letter develops.
In chapters –, Paul’s concern for building up the church is evident. He
has a deep desire to see the church growing into maturity (cf. Colossians :).
Specically, we see this concern in :– as Paul would give up meat in order
to love his brother. Again, in : and :, Paul is explicit about surrendering
his rights for the benet of others. For the sake of God’s glory Paul is radically
others-focused (see :).
In fact, the whole discussion about spiritual gis (chapters –) is meant to
guide the Corinthians to build each other up in the faith. Every gi is given “for
New Testament Survey
the common good” (:). Again, in : prophecy is spoken of as being given
“for their up-building...” In other words, prophecy “upbuilds the church” (:)
when used correctly. Simply, “since you are eager for manifestations of the Spirit,
strive to excel in building up the church” (:). Even in the closing chapter, the
principal of building up the church is present. ere is a collection for the saints
that Paul wants to deliver to Jerusalem (:–). ere is little doubt that this is
meant to serve the needs of that body and thus edify the Jerusalem Christians.
. What spiritual gis do you have? How are you using your particular gis
to build up your local church and the Church universal?
.· Answers will vary. Instructors should emphasize that all
Christians have been given gifts and called to build up the church.
Furthermore, this helps us understand the theme, From Maturity to
Christian Maturity. In other words, exercising our gifts to build up the
church is another way of saying that we use our gifts to help the church
mature in Christ.
As we seek to build up the church, our hope is that God’s holy people will move
into deeper depths of Christian maturity. e problems at Corinth are problems
stemming from immaturity (and likely the fact that there are false converts in
the congregation!). When the Corinthians are involved in factionalism, they are
living as immature believers at best and pagans at worst. When they are engaged
in sexual immorality ( Corinthians –), lawsuits with one another (:–), and
abusing the Lord’s Supper (:–), they are behaving as infants in Christ (:).
What the Corinthians need is movement towards maturity and to live as those
who have been bought by Christ (:; :).
—
Finally, Paul’s concern for the resurrection must be mentioned. A mature
understanding of the gospel will mean that believers have a right understanding
of the resurrection. It seems that some in Corinth may have denied this point of
doctrine. Paul’s words are a stinging rebuttal of such a notion. If the resurrection
is not a reality then there is no hope because we are “still in [our] sins”
( Corinthians :). Paul uses logic to show the necessity of the resurrection.
If the resurrection were not true, then Christ had not been raised ( Cor :).
And if he was not raised, he was not the savior the Corinthians needed.
Paul reminds his readers that an essential element of the gospel is the
resurrection. e future hope of the believer is the resurrection of the body (
Cor :–). Jesus became the “rstfruits” ( Cor :) in his resurrection and
at his return, “those who belong” to him ( Cor :) will also be raised. e
resurrection is at the core of what the apostles and early Christians proclaimed
(cf. Acts :; :, ; :; :). It is no less central to our lives as Christians
today.
Day 2 Summary
Today, we have considered how Paul brings the gospel to bear on the
problems that were facing the Corinthian Christians. This is impor-
tant for us today since we also need to bring the gospel to bear on
our problems. In light of the gospel, we are called to live in ways that
reflect who we are in Jesus. In other words, we are to be God’s holy
people. Since we do not start out mature in Christ, we must continu-
ally be striving towards maturity (i.e. holiness of life). We do this on
both an individual and corporate level. This means Christians must put
away factionalism, flee from sexual immorality, care for each other,
and do all things for God’s glory. Furthermore, a central component of
the gospel is the resurrection. Mature, Christian thinking will hold fast
to this doctrine. Without the resurrection, there is no gospel.
Now may be a good time to stop
and reflect on 1 Corinthians 15,
focusing on the centrality of the
resurrection and the nature of
the believer’s future resurrection.
Consult the ESV Study Bible,
pages 2213-2216.
New Testament Survey
Day 3
Required Reading: ESV Study Bible, Corinthians :–:
Today, we begin considering Corinthians. In this letter Paul shows that the
power of God is displayed in weakness. Paul outlines his numerous personal
weaknesses and the way in which God is gloried through them.
e Situation Behind the Letter—Paul had planted the church in Corinth during
his second missionary journey (Acts :–). A good number of Corinthians
were baptized as the church began to grow during Paul’s eighteen-month stay
(Acts :). Aer Paul departed from Corinth, he received news from those
in Chloe’s house that problems persisted in Corinth ( Corinthians :). Paul
quickly dispatched what we know as Corinthians to address the reports and
answer questions raised by the church. However, at some point Paul received
news, likely from Timothy and Erastus (Acts :; Corinthians :), that the
problems had not been solved and had in fact worsened. us Paul sets out on
a second visit that proved to be brief and painful. Evidently, Paul was not well
received during this visit. However, Paul would not let things smolder. He wrote
a “sorrowful” or “severe” letter that Titus delivered to the Corinthian Church.
Titus reported back to Paul that the letter had worked to a degree and that the
Corinthians had repented (cf. Corinthians :–).
It is upon receiving this good report from Titus that Paul begins to write
what we know as Corinthians. However, it seems that this letter had taken
some time to write and by the time Paul got around to writing the last four
chapters ( Corinthians –) he was made aware of certain problems that still
existed within the Corinthian congregation. us, at the end of the letter there is
a shi in tone that ends an otherwise cheerful correspondence.
Second Corinthians contains a fairly simple structure, and is broken down
into three main sections that deal with three main issues. e rst section (
Corinthians –) is an explanation of Paul’s apostolic ministry. Section two (Ch.
–) addresses the collection that Paul had been gathering for the Jerusalem
church. Finally, Paul defends his apostleship in contrast to the “super–apostles”
( Corinthians :) who were plaguing the church (ch.–).
. Using your reading from Introducing the New Testament as a guide, ll in
the chart below:
Structure of 2 Corinthians
(All Answers found on p. 88-89 in Introducing the New Testament.)
Section Summary Passage
Paul opens with a greeting …
and thanksgiving.
2 Corinthians 1:1-11
Paul defends his travel plans.
2 Corinthians 1:12-2:13
The nature of Christian ministry is tied to
a proper estimate of end-time tensions.
2 Corinthians 2:14-7:4
Paul is [relieved] that the
Corinthians have responded with
repentance and godly sorrow…
2 Corinthians 7:5-9:15
Paul responds to a fresh outbreak of
opposition at Corinth.
2 Corinthians 10:1-13:10
Paul concludes with a final appeal,
greetings, and benediction.
2 Corinthians 13:11-14
Let’s briey summarize three major sections of Corinthians:
Paul’s Explanation of His Ministry ( Corinthians :–:)—In this section
Paul seems to digress from his discussion about his travel plans. Yet, this large
section seems to serve as the heart of the epistle. Paul explains the nature of his
new covenant ministry (:–:); how he carries out his ministry in an earthly
dwelling while longing to put on the heavenly (:–:); this ministry declares
New Testament Survey
a message of reconciliation (:–); and he nishes this section by recounting
characteristics that marked his ministry and his joy over the Corinthians (:–
:). Paul then returns to his travel narrative (:) and expresses his delight as he
has heard from Titus about the “godly grief” (:) that has produced repentance
in the church (:).
e Collection ( Corinthians :–:)— Paul references the giving of other
Macedonian churches (:) and how they gave “beyond their means, of their own
accord” (:). Paul urges that the collection should be brought to completion and
made ready for delivery to the church in Jerusalem. Furthermore, Paul hopes that
their giving will be done out of a joyous heart, as “God loves a cheerful giver” (:).
Paul’s Defense of His Ministry ( Corinthians :–:)—Mark Dever writes that
without understanding the “basic fact” that the “new leaders in the Corinthian
church had the appearance of strength,” then you “will not understand this
letter.”
It seems that the “super–apostles” (:; :) were “real professionals—
educated, certied, and degreed in rhetoric.”
From a worldly perspective, these
leaders were impressive. And yet Paul suered, preached without eloquence,
and was thought to be foolish (:). Yet, he declared that he was not “the least
inferior to these super–apostles”
(:). Paul’s apostolic authority is proven,
rather than discredited, by the fact that he is boasting not in his own strength,
but in his weakness. For in his weakness, God is shown to be strong (:–).
Day 3 Summary
The second letter to the Corinthian church (2 Corinthians) shows how
God’s strength is manifest through weakness. There are both posi-
tive and negative tones within the letter. Paul is happy to hear that
the “severe letter” was received well and that repentance had been
produced. Yet, problems in Corinth still remained. It seems that the
so–called super–apostles were commending themselves and under-
mining Paul’s ministry. Thus, Paul explains his apostolic ministry and,
after two chapters that give instruction regarding the collection for
the Jerusalem church, he defends his apostolic authority.
52 Taken from The Message of the New Testament: Promises Kept by Mark Dever,
©2005, pp. 194. Used by permission of Crossway, a publishing ministry of Good News
Publishers, Wheaton, IL 60187, www.crossway.org.
53 Ibid.
54 Ibid.
Day 4
( )
Required Reading: ESV Study Bible, Corinthians :–:
—
If a person were asked to commend himself or herself, they would probably
do so by pointing to their strengths. For instance, in an interview a potential
employer may ask an applicant to list their strengths and explain why they would
be a benet to the company. An employer may want to hear about weaknesses
as well. Yet, an applicant will likely try to minimize weaknesses when trying to
land a job! In Corinthians Paul takes the antithetical route. In explaining and
defending his apostolic ministry he does not boast in his strengths, but in his
weaknesses (e.g. :).
It is through the weakness of Paul specically, and God’s people generally,
that the strength of God is displayed. God gets the glory when we admit that
we are weak and that God is strong. In other words, we do not look to our own
strength in order to live in this fallen world to the glory of God, we look to
the strength that God supplies (cf. Phil :–). Fortunately, God is powerful
beyond measure and strengthens those who rely on him.
. In what areas of the Christian life do you consider yourself to be weak?
How does this cause you to rely on the Lord? How do your weaknesses
display the power of God?
.· Answers will vary.
e Power of God—throughout the letter Paul points his readers to God’s
power. And because God is powerful, our boast is in him and in his Christ (
Corinthians :).
New Testament Survey
THINK: Read the following passages and note how God’s power is displayed:
Passage How is God’s power displayed?
2 Corinthians 1:9
It is the power of God that raises people
from the dead.
2 Corinthians 2:12-17
God is powerful in the conquering of rebels.
2 Corinthians 4:6
His power is perceived in giving sight to the
spiritually blind.
2 Corinthians 4:7
God’s power is evident as the message of Jesus
resides in jars of clay.
e “super–apostles” (:) had thought it was their own power that mattered.
But they were wrong. Mark Dever writes, “e point has always been the power
o f G o d .”
God is powerful beyond measure. His power is seen when his people
operate in his strength, not their own. God’s power is manifest when his people
boast in their weakness. is is true in the life of Jesus, the life of Paul, and
should be true of all God’s people throughout the ages.
. Can you think of a time when you attempted to rely on your own power,
your own strength, and not the strength of the Lord in seeking to honor
him with your life? What Christian “duties” might we be prone to
undertake in our own strength?
.· Answers will vary. A few responses might reference an
evangelistic encounter. This would be a good time to talk about our need
for God’s strength in sharing the gospel, persevering in the midst of trials,
etc.
e Weakness of Jesus and Paul—though Jesus is the King of kings and the Lord
of history, he is nonetheless crucied in weakness ( Corinthians :). From
a worldly perspective, Jesus looked like a weakling. He was arrested on false
charges, dragged before a mock court, beaten within an inch of his life, and
55 Taken from The Message of the New Testament: Promises Kept by Mark Dever,
©2005, pp. 202. Used by permission of Crossway, a publishing ministry of Good News
Publishers, Wheaton, IL 60187, www.crossway.org.
nally hung on a cross like a criminal. From the viewpoint of those watching,
Jesus looked like one who was anything but strong. Yet, Jesus lives “by the power
of God” (:). God’s power is manifest as he takes the crucied Jesus and raises
him from the dead. e one who appeared to be weak is shown to be strong as
the grave proves unable to hold him. rough the apparent weakness of Jesus,
the power of God is manifest!
Paul was putting the apparent weakness of Jesus on display as he was
carrying “around in [his] body the death of Jesus” (:). rough his suering
Paul was representing Christ. at is, Jesus had come to suer on behalf of
his people. Yet, many did not physically see him suer. Paul, through his own
suering, is pointing people to the Suering Servant.
Paul will gladly boast in his weaknesses (:) precisely because he knows
that in his weakness, he is strong. e very “thorn in the esh” (:–) that Paul
is experiencing is meant to showcase the power of Jesus. Why is he strong in
weakness? e answer is found in :. ere he boasts in his own weakness
because it is then that “the power of Christ rests upon him.” us, when Paul
admits his weakness, he ascribes glory to the one who is strong and who works
in and through him.
. Consider Isaiah :.
“…everyone who is called by my name,
whom I created for my glory,
whom I formed and made.”
at passage says we are created for the glory of God. How does
admitting our weaknesses and boasting in the power of God help fulll
our ultimate purpose for existence?
.· Answers will vary. Our strength is not seen in our powers of
persuasion or our powerful friends list. True strength is seen in trusting
the Lord. We rely on God because it is God who works through us, as
he did through Paul, to create men and women anew (5:17). When we
acknowledge that we are weak, and that God powerfully works in and
through us, then he gets the glory and we get the help. That is why we exist.
That is the point.
New Testament Survey
THINK: Can you recall a time in your life when God displayed his power in and
through you, despite your weakness? Record your thoughts below.
—
Before ending our discussion of Corinthians, it is helpful to note the discussion
concerning the new covenant. In chapter , Paul picks up the language of
Jeremiah : and shows how his ministry is bringing to fruition the promises
of the new covenant. If there are questions about the legitimacy of Paul’s
ministry, one should look at the work of the Spirit through Paul and the apostles
for answers!
. Fill in the chart below, noting the dierences in Paul’s description of the
covenants.
Old Covenant New Covenant
Passage Covenant Description Passage Covenant Description
2 Corinthians 3:6
Of the letter and kills
2 Corinthians 3:3
Written on human hearts
2 Corinthians 3:7
A ministry of death, carved in stone,
and being brought to an end
2 Corinthians 3:6, 8
Of the Spirit
2 Corinthians 3:9
A ministry of condemnation,
but having glory
2 Corinthians 3:9
Ministry of righteousness
2 Corinthians
3:14, 15
Unable to remove the veil
from their heirts
2 Corinthians 3:11
Permanent
2 Corinthians 3:14-17
Able to remove the veil
From this text we are able to discern a bit of what distinguished Paul’s new
covenant ministry from the old covenant ministry that preceded it. You will
remember that it was Jesus who ushered in the New Covenant age (see Matthew
:–; Mark :–; Luke :–). e Old Covenant had pointed
towards Jesus and was now at an end. e New Covenant that Jeremiah and
others had spoken of has arrived. e Old Covenant had been written on stones
at Sinai (Exodus :), but the New Covenant is written on human hearts (
Corinthians :; cf. Jeremiah :; Hebrews :). It is the Spirit that makes this
a reality (:, ), removes the veil (:), and brings righteousness (:). e Old
Covenant could never do these things. at is why it is inferior and transient.
e New Covenant is superior and “permanent” (:).
Paul shows the validity of his ministry by rooting it in the promises of the
Old Testament and the ministry of Jesus. e reality of the New Covenant,
promised in the Old Testament and inaugurated by Jesus, is being mediated
through the apparent weakness of Paul and the apostles.
Day 4 Summary
Today we have briefly surveyed two themes that are present in 2
Corinthians. The main theme seems to be that God’s power is dis-
played through weakness. Jesus was crucified in weakness but lives
by the power of God. Paul boasted in his weakness that the power of
Christ might rest upon him. In contrast to the supposed strength of
the “super–apostles,” the weakness of God’s servants highlights the
strength of God. We are to rely on God’s strength so that God gets the
glory. Paul relied on God’s strength as he carried out his new covenant
ministry. The new covenant ministry brings life by the power of the
Spirit and authenticated the apostolic ministry of Paul.
New Testament Survey
Day 5
Today we step back and consider the whole of and Corinthians and try to
summarize what we have learned. is section is designed to send you back into
and Corinthians and allow you to work through the overarching message of
those books for yourself.
In the space provided, begin writing down your thoughts about the
overarching message of these books. What do you think Paul is mainly trying
to get across to his readers? What are his biggest concerns? What passages are
central to his letters? Aer spending some time writing and brainstorming,
attempt to summarize the message of both and Corinthians in two sentences
(one sentence per book). en, explain your two sentences in two paragraphs.
Brainstorming:
One-Sentence Summary:
One-Paragraph Summary:
One-Sentence Summaries:
Allow a few students read their
summary statements. Ask why
they use the language they
have chosen. What texts have
influenced their decisions?
What passages drove them to
summarize the message in the
way they have chosen? Here is
an example summary statement:
In 1 Corinthians Paul highlights
the error–correcting power of the
gospel. In 2 Corinthians Paul
shows that the power of
God is displayed in weakness.
, , , ,
e Books of
Galatians, Ephesians,
Philippians, Colossians,
and Philemon
is week we will take a quick tour through ve of Paul’s letters. As Paul planted
churches in one location, and then moved on to another, he never completely
le any church behind. ey remained in his thoughts and prayers while he
continued his work among them through his letters and further visits. e
letters we survey this week represent the ongoing pastoral and apostolic ministry
of Paul to regions and cities where he had previously labored.
ough we will only scratch the surface of each book in this chapter, the goal
remains the same as previous chapters. We hope that aer spending this week
looking at these letters you will walk away with a general understanding of the
background and message of each. at is, you should be familiar with who Paul
is writing to, the structure of the letter, and a theme of each book.
Aer completing this lesson, the student should
▷ have a general understanding of the author, recipients, and structure of
these dierent letters.
▷ have a good understanding of justication by faith alone (Galatians).
▷ understand the need for unity within the Church (Ephesians) and living
lives that are worthy of the gospel (Philippians).
▷ understand how Paul presents the supremacy of Christ (Colossians) and
calls specic believers to be reconciled with one another as a picture of the
gospel (Philemon).
New Testament Survey
is week the students will read ve letters from Paul. ough these are
relatively shorter books by themselves, together they will prove challenging for
the student. It will be important for the instructor to have carefully read each
of these ve books, noting important points that stand out to him and in the
curriculum.
Preliminary Issues: Due to reading ve books of the New Testament, it will be
important that the instructor understands that issues of authorship, recipients,
structure, etc. will necessarily receive less attention than previous weeks. To stop
and focus on all these issues for each book would mean that thematic concerns
would receive too little attention. Be prepared to advance the conversation
quickly in regard to authorship, structure, etc.
e rest of the course will require the student to read and work through
multiple books each week. It is important to stress to the students to prioritize
their assignments in this way: ) Bible reading; ) Textbook reading; ) One-
sentence summaries; ) Q&A’s. ough and seem reversed, the student
should make sure to come to class with a one-sentence summary each week.
For weeks such as this, they will need ve sentences! us, making sure to read
through the curriculum, note the thematic concerns, then attempt to summarize
the book before answering every question will prove useful.
Authorship Issues: Don’t linger on author issues. For extended discussions of
authorship if each book, one can refer to New Testament studies listed below:
• Doug Moo D.A. Carson, An Introduction to the New Testament, nd ed.
(Zondervan, ).
• Craig Blomberg, From Pentecost to Patmos: An Introduction to Acts through
Revelation (Nashville, Tenn.: B & H Academic, ).
Structural Issues: Again, there is much material to cover. Make sure to move the
discussion towards thematic considerations and one-sentence summaries.
Note, however, the move from the overt theological material to the more
practical life issues in these writings (cf. Eph. – = theological content; Eph. –
= practical content). is is a good place to reinforce the idea that theology is
meant to move from theory to practice.
, , , , TN
ematic Issues: Covering ve books thematically will prove dicult. Help the
students hold the ideas together by oering clear summaries before moving to
the next book. At the end of your time together, highlight the most prominent
theme from each letter.
A few points to review:
• Justication—this issue was raised in Romans and will be prominent in
Galatians.
• e Church—see Wayne Grudem, Systematic eology, chapter for a
theology of the church.
• Forgiveness—for thought-provoking discussions on issues of
forgiveness, see the following articles:
• “What Is Forgiveness?” by Kevin DeYoung at theGospelCoalition.org.
• “Is Forgiveness Conditional?” by Trevin Wax at theGospelCoalition.
org.
One-Sentence Summaries: Allow a few students read their summary
statements. Ask why they use the language they have chosen. What texts
have inuenced their decisions? What passages drove them to summarize the
message in the way they have chosen? Here is an example summary statement:
▷ Galatians: e message of Galatians defends the gospel of justication by faith
alone.
▷ Ephesians: In Christ both Jew and Gentile are reconciled to God are to live
together as the church for his glory.
▷ Philippians: We rejoice as the gospel of Jesus Christ advances through gospel-
partnerships and is defended as the only true gospel and lives are lived that are
worthy of the gospel.
▷ Colossians: e preeminent and all-sucient Christ perfectly reconciles
believers to the Father and is worthy of their allegiance.
▷ Philemon: In Christ societal walls are broken down and enemies become
friends.
New Testament Survey
Day 1
Required Reading:
▷ ESV Study Bible: Galatians
▷ Introduction to the New Testament: Chapter : Galatians
ere are certain things in this world that we should protect. Husbands should
lay down their lives to protect their wives. Fathers and mothers should sacrice
to protect their children. Simply put, there are things in this life that are worth
ghting for. Perhaps the most important thing for Christians to ght for is the
gospel. If the gospel message is distorted, or lost, then the hope for salvation is
lost.
roughout history Christians have defended the message of the gospel.
ey have recognized that the eternal destinies of men and women hang in the
balance. Christianity is about God reconciling sinners to himself through the
death, burial, and resurrection of Messiah Jesus ( Corinthians :–). is is
good news. But the good news must be heard and believed (Romans :–).
Because the gospel is central to the Christian faith, it must be protected.
In his letter to the Galatian churches Paul sets out to make sure the gospel is
not distorted. As we shall see, false teachers were preaching a false gospel. Paul
pulls no punches in condemning the false gospel and rebuking the Galatians for
turning away from God by turning away from the gospel of Jesus Christ.
e message of Galatians defends the gospel of justication by faith alone.
Paul refutes the erroneous message of the false teachers and points to salvation
by faith alone. rough the gospel the believer experiences freedom from the
law, sin, and death.
, , , ,
Recipients
In your reading, it was noted that there are generally two theories about the
identity of the recipients. e question is whether Paul wrote to those in north
Galatia or those in south Galatia? Answering this question isn’t crucial for
understanding the letter, but it does provide helpful background. If the south
Galatian hypothesis is correct, then we can compare this letter with the specic
portions of Acts where we have information about Paul’s ministry in that region.
. Summarize in your own words the arguments for both the North and
South Galatian theories. Which theory do Carson and Moo suggest?
Summarize their reasoning.
.· Answers will vary. In the reading for this week, the authors
recommend the South Galatian theory, because it appears to fit well with
what is known of Paul’s journey from scripture (See Introducing the New
Testament, 100).
Paul has heard of false teachers threatening the churches in Galatia. Being a
faithful shepherd and zealous defender of the gospel, Paul dispatches a letter that
challenges the false message and messengers. As he challenges the false teachers
he points the Galatians to the one true gospel.
. Have you ever defended the gospel in a conversation? Is this something
Christians should worry about defending today?
.· Christians should absolutely defend the truthfulness and content
of the gospel. That is, Christians should assert that the gospel is indeed
true. Further, the Christian should correct misunderstandings of the gospel
when given the chance.
New Testament Survey
Structure
In the letter to the Galatians Paul defends his apostolic authority and the gospel
of justication by faith. Craig Blomberg notes, “Paul is giving an apologia or
defense of his apostolic authority and hence the correctness of the gospel as he
had rst preached it the Galatians.”
e structure of the letter conrms this as it
moves from Paul’s defense of the divine origin of the gospel, to an explanation of
the gospel of justication by faith, ending with a call to live out the implications
of the gospel.
ink: Review your reading in Introducing the New Testament (pages -) to
ll in the chart below.
Structure of Galatians
Passage Section Summary
Galatians 1: 1-10
“Greeting…[and] astonishment that they are
deserting not only the exclusive gospel but God
himself” (Introducing, p. 98)
Galatians 1:11-2:21
“Paul defends his status as an apostle and states the
crux of the problem” (Introducing, p. 98).
Galatians 3:1-4:31
“Justication is obtained by faith alone”
(Introducing, p. 98).
Galatians 5:1-6:10
“Christians are free, which has implications for how
they live” (Introducing, p. 99).
Galatians 6:11-18
“Paul closes the letter with an admonition about
circumcision and a benediction” (Introducing, p. 99)
56 Craig Blomberg, From Pentecost to Patmos, 121.
, , , ,
. Did you notice the absence of the usual thanksgiving that Paul includes
in his letters? Why do you think Paul omits the thanksgiving or prayer
and moves so quickly into the body of the letter?
.· Answers will vary. The present situation is “serious” because the
integrity of the gospel hangs in the balance. As stated above, if the gospel is
lost or distorted, then hope for mankind is lost. Thus, with the gospel on the
line, Paul is quick to get to his point.
:
Martin Luther has called Galatians his “Catherine von Bora.” What he meant
was that he was wedded to this epistle (Catherine was his wife).
Such strong
language suggests that he believed that the contents of the letter were extremely
important. ough it is only six chapters long, Galatians contains one of the
clearest articulations and defense of the doctrine of justication. Simply put,
when one considers how a sinner is justied before a holy God, the book of
Galatians gives a clear and succinct answer.
e Origin of the Gospel—according to Paul, where does the gospel nd’s its
origin?
New Testament Survey
Summary:
First, he shows that his apostleship, and thus his message,
did not originate with men. He was not called “from men nor
through men, but through Jesus Christ and God the Father” (1:1).
is is an important point as Paul counters the false teachers
and their false gospel. e believers in Galatia should listen to the
message Paul has preached because it is of divine origin.
. Fill in the chart below by reading the passages listed and ll in
information that will help you identify the origin of the Gospel. en
summarize your ndings.
Origin of the Gospel
Galatians 1:11-12
e reception of the gospel is “by revelation.” is
most likely refers to the Damascus road conversion
experience by Paul. is is not something Paul
is unaccustomed to admitting. Read 1 Cor. 15:1–3
and notice that he also states that this gospel
is one that he has “received.”
Galatians 1:16-17
Paul had not invented the message, nor had the
apostles in Jerusalem passed on the message to Paul.
e message was revealed to him by “he who had
set me apart before [Paul] was born.”
Galatians 1:19
Even aer Paul visited Jerusalem (three years aer
his conversion!), he saw only one apostle!
Galatians 2:1
It was fourteen years aer his rst visit to Jerusalem
until Paul would return to the ancient city.
, , , ,
e Content of the Gospel—But what is the content of the gospel that Paul had
received? Here we nd the second part of Paul’s defense of justication by
faith. Once Paul has pointed out that his gospel was from God, he reminds
the Galatians of the contents of the gospel. And at the heart of the good news
(gospel) is the doctrine of justication by faith alone.
What is justication? We discussed this a bit in our study of Romans but let
us dene the term once more before we move forward.
“To be justied is to be declared right before God.”
57
at is, Paul is reminding the Galatians that the only way for them to be declared
right before God is through faith in Jesus Christ alone. e works of the Mosaic
Law, or any other “work” for that matter, have no ability to justify a person.
. Read the following passages, and note the theme of justication by faith
in the space provided.
Galatians :-
15
We ourselves are Jews by birth and not Gentile sinners;
16
yet we know that
a person is not justied by works of the law but through faith in Jesus Christ,
so we also have believed in Christ Jesus, in order to be justied by faith in
Christ and not by works of the law, because by works of the law no one will be
justied.
17
But if, in our endeavor to be justied in Christ, we too were found to be
sinners, is Christ then a servant of sin? Certainly not!
18
For if I rebuild what I
tore down, I prove myself to be a transgressor.
19
For through the law I died to
the law, so that I might live to God.
20
I have been crucied with Christ. It is
no longer I who live, but Christ who lives in me. And the life I now live in the
esh I live by faith in the Son of God, who loved me and gave himself for me.
21
I do not nullify the grace of God, for if righteousness were through the law,
then Christ died for no purpose.
.· Answers may vary. This section seems to be the central piece of
Paul’s message. In these verses Paul defines the gospel.
57 Taken from The Message of the New Testament: Promises Kept by Mark Dever,
©2005, pp. 151. Used by permission of Crossway, a publishing ministry of Good News
Publishers, Wheaton, IL 60187, www.crossway.org.
New Testament Survey
Galatians :-
1
O foolish Galatians! Who has bewitched you? It was before your eyes that
Jesus Christ was publicly portrayed as crucied.
2
Let me ask you only this:
Did you receive the Spirit by works of the law or by hearing with faith?
3
Are
you so foolish? Having begun by the Spirit, are you now being perfected by the
esh?
4
Did you suer so many things in vain—if indeed it was in vain?
5
Does
he who supplies the Spirit to you and works miracles among you do so by
works of the law, or by hearing with faith—
6
just as Abraham “believed God,
and it was counted to him as righteousness”?
.· Answers may vary. Paul uses the experience of the Galatians to
prove his point. The Spirit came upon them when they heard “with faith”
(3:2).
Galatians :,
6
just as Abraham “believed God, and it was counted to him as righteousness . . .”
11
Now it is evident that no one is justied before God by the law, for “e
righteous shall live by faith.”
.· Answers may vary. To ensure that the Galatians knew that
this was not a novel idea, Paul roots his message in the Old Testament.
Abraham, the father of the Jewish nation, was justified when he “believed
God” (cf. Gen. 15:6). The idea that the “righteous shall live by faith” is
found in the Old Testament explicitly in Habakkuk 2:4.
Galatians :
24
So then, the law was our guardian until Christ came, in order that we might
be justied by faith.
.· Answers may vary. The Law of Moses was never meant to justify.
Instead, the law “had positive functions of highlighting and restraining
transgressions and also of foretelling the coming of Christ.”
58
Paul clearly
shows that justification by faith plus works of the law is opposed to the
gospel of justification by faith alone.
58 ESV Study Bible, 2251.
, , , ,
. ough we would not likely add the Mosaic Law to our daily life in order
to be justied, what might we add to the gospel in an attempt to obtain
God’s favor?
.· Answers will vary. The instructor should note that people might
be tempted to add things like Bible reading, church attendance, loving our
neighbors, giving to the poor, going on a mission trip, etc. to the doctrine
of justification. Though these are good things, they are damnable things if
we try to add them to the gospel. Justification is by faith alone. If we add to
that message, we lose the gospel.
e Gospel and Christian Freedom—Before closing our study of Galatians we
should note that justication by faith alone leads to freedom. In fact, Galatians
has been called the “Magna Carta of Christian “Liberty.” Within this letter Paul
reminds the Galatians that they have been set free from the law and that if they
returned to the Jewish legal code they would be “severed from Christ” (Galatians
:). ey are not to submit to the “yoke of slavery” but are to live in freedom
(:).
However, the call to freedom does not mean that believers can live in sin.
ough the Christian will not attempt to keep a moral code in order to be
justied, they will nonetheless seek to live by the Spirit (:–).
. Read Galatians :–. How does this section describe what Paul means
when he says that we should “walk by the Spirit” (:)?
Galatians :-
1
Brothers, if anyone is caught in any transgression, you who are spiritual should
restore him in a spirit of gentleness. Keep watch on yourself, lest you too be
tempted.
2
Bear one another’s burdens, and so fulll the law of Christ.
3
For if anyone
thinks he is something, when he is nothing, he deceives himself.
4
But let each one
test his own work, and then his reason to boast will be in himself alone and not in
his neighbor.
5
For each will have to bear his own load.
6
Let the one who is taught the word share all good things with the one who
teaches.
7
Do not be deceived: God is not mocked, for whatever one sows, that
will he also reap.
8
For the one who sows to his own esh will from the esh reap
corruption, but the one who sows to the Spirit will from the Spirit reap eternal
New Testament Survey
life.
9
And let us not grow weary of doing good, for in due season we will reap, if we
do not give up.
10
So then, as we have opportunity, let us do good to everyone, and
especially to those who are of the household of faith.
.· Answers will vary. This section illustrates what walking by the
Spirit means by calling for life in community (6:1), guarding your own
heart (6:1), bearing with one another (6:2), living humbly (6:3), sharing
with those who teach (6:6), and not cease to do good, especially to those in
the Church (6:9–10). This type of selfless, guarded, and giving life reflects
the life of Jesus and serves as an example of walking by the Spirit.
Day 1 Summary
Today we took a tour through Paul’s letter to the Galatian churches.
According to Carson and Moo Paul likely wrote this letter to those in
the south Galatian region, which corresponds with the first mission-
ary journey recorded in Acts. The letter breaks down into three basic
parts as Paul defends his apostleship, the gospel of justification by
faith alone, and the freedom that Christians have through the gospel.
The major theme of the letter is the gospel of justification by faith
alone. As false teachers plague the Galatian churches with a false mes-
sage, Paul writes to correct the erroneous message. Contrary to the
false teachers, the true gospel is that God justifies a sinner by faith
alone, without any reference to works of the law. Once the true gos-
pel is embraced, the Christian is free to “walk by the Spirit.”
, , , ,
Day 2
Required Reading:
▷ ESV Study Bible: Ephesians
▷ Introducing the New Testament: Ephesians
Today we survey Paul’s letter to the Ephesians. As with Galatians, we will only be able to
scratch the surface of this important letter. Yet, even as we scratch the surface in regard to the
structure and theme of Ephesians, we pray that God would use what we learn to help us live
to the praise of his glorious grace (:, , ).
Author
ere are number of important discussions concerning the authorship of this letter. In your
reading of Carson and Moo you have been introduced to the debate. At this point we simply
want to assert that the testimony of the early church consistently holds that Paul is the author.
Given the historic position of the church, and the present day defense of Pauline authorship,
it seems we are warranted in arming that Paul wrote Ephesians.
Recipients
Seemingly, the obvious answer to the question is the Ephesian church are the recipients.
We shall assume such in this study. However, for the sake of transparency we acknowledge
that this is debated. Did Paul write this letter to those in Ephesus? Was this a circular letter
59
meant for local churches spread across a larger region? Is this letter actually the letter to the
Laodiceans? ese are questions that scholars have tried to answer over the years.
59 A circular letter would have “circulated” among various churches in a particular region or area.
Thus, it was meant to travel from congregation to congregation to receive a wider hearing.
New Testament Survey
What seems to be certain is that at some point the believers in and around
Ephesus would have received this letter. erefore, noting a few facts about the
ancient city of Ephesus sheds a good bit of light on the cultural context of the
original readers.
e city of Ephesus was an inuential city:
• Politically—the provincial capital of the senatorial province of Asia (Asia
Minor; Acts :)
• Commercially—largest trading center in Asia Minor west of the Taurus
and located at the mouth of the Cayster River.
• Religiously—worship of Artemis (Acts :); the presence of the occult
may explain some of what Paul writes in Ephesians as he talks about
the power of God “against the rulers, against the authorities, against the
cosmic powers over this present darkness, against the spiritual forces of
evil in the heavenly places” (:).
• Strategic Location—because of the above inuences, Ephesus was a place
where ideas could be easily spread among various peoples. ere was
a great deal of opportunity for the gospel to spread out of this city into
surrounding region with the presence of economic import and export.
e Ephesian Christians were residents of a Roman Province and surrounded
by pagan religion. Many of the members of the church were probably Gentile
converts, with a Jewish contingency present as well (cf. Acts :, ). us,
with a church made up of former pagans, and both Jews and Gentiles, one can
understand Paul’s focus on the power of God and the unity of the Church.
e structure of Ephesians is fairly straightforward. Aer an introduction, Paul
launches into the body of the letter.
. Using your reading from Introducing the New Testament as a guide, ll in
the chart below:
, , , ,
Structure of Ephesians
Passage Section Summary
Ephesians 1:1-23
Greeting, then Paul praises God for his grace, and gives
thanks for the recipients (Introducing, p 103).
Ephesians 2:1-3:21
Paul’s reminder of the grace given to them leads to
prayer for the readers, as they see God’s eternal purposes
accomplished through Christ (Introducing, p. 103)
Ephesians 4:1-6:20
“Christians must keep ‘the unity of the Spirit’ (4:1-6),
appreciating the gis of God…that enable growth in love (4:7-
16). Exhortations to live as children of light…(4:17-5:21). e
household code…(5:22-6:9). Christians must put on the armor
God provides (6:10-18), and Paul requests that they use the
weapon of prayer on his behalf (6:19-20).” (Introducing, p. 103)
Ephesians 6:21-24
Final Greeting (Introducing, p. 103)
It seems to be helpful to note the move from doctrine to application. Paul oen
moves from discussions of theology to applying that theology to life. One of the
clearest examples of this movement is found here in Ephesians.
. Moving from theology to application — a trial run: In Ephesians :, ,
and Paul talks about election. is is an important theological point
of discussion. What practical implications might the doctrine of election
have?
.· Answers will vary. However, below are a few points to help the
instructor think practically about election:
. We are humbled by the doctrine of election.
. God’s electing purpose should cause us to praise him (see Ephesians
1:3–14).
. Election inspires evangelism, because we know that the gospel will
save those whom God has chosen.
. The doctrine of election stretches our minds and reminds us that God’s
ways are beyond our finding out.
. The doctrine of election points us to the cross where God secured the
salvation of those who he chose before the foundation of the world.
New Testament Survey
Theme (Ephesians) —The Unity of the Church
e unity of God’s people is not simply a theme that runs through Ephesians,
it is found throughout the New Testament. e Church of Christ is made up of
people from every tribe and tongue (Revelations :). It seems that this point
needed to be driven home to those in Ephesus. As we noted above, the Ephesian
church was located in a Roman province and was probably made up of both
Jews and Gentiles. At the same time those from pagan backgrounds that had
come to Christ were likely members of the congregation. When you have this
type of diversity within the membership of your church, unity will be a regular
topic to address.
Paul addresses the unity of God’s people both implicitly and explicitly. It
is implicit as both the Jewish and Gentile Christians have the same spiritual
blessings and are saved in the same way. Paul makes the unity explicit in
Chapters and before calling the one people of God to the same type of life
(Chapters —).
e Same Spiritual Blessings—In what makes up the second-longest sentence
in the Greek New Testament, Paul sings the praises of God for his redeeming
work in Christ. In this section we nd that God chose the Ephesians to be “holy
and blameless” (:), predestined them for adoption (:), and gave them an
inheritance (:). e important point to note is that many of these same terms
were used in relation to Israel, God’s Old Covenant people. is seems to suggest
that Paul sees continuity between God’s Old Covenant people and his New
Covenant people (the church).
THINK: Read at least one of the following Old Testament passages from
each section below and notice the concepts applied to Israel that Paul uses in
reference to the Ephesian believers:
CHOSEN:
Genesis 12:1-3:
Genesis – focuses on all of humanity. Beginning in Gen. the biblical record
narrows to focus in on Abram (Abraham) and his ospring. It was Abraham that
God “chose” from all the peoples of the earth and through whom he will bless
the nations.
, , , ,
Deuteronomy 7:7:
God chose Israel without condition.
Psalm 47:1:
e LORD chose the “heritage” of the people of Israel.
HOLY AND BLAMELESS:
Exodus 19:6:
e people of Israel were to be a “holy nation” (cf. Isaiah :; Isaiah :).
Psalm 15:2:
e one who will dwell on the hill of Yahweh is the one who is “blameless.”
ADOPTION:
Romans 9:4:
e particular privilege of adoption is said to belong to ethnic Israel. In Eph. :
it is applied to the Ephesian Christians.
. What do all of these references to the Old Testament suggest about the
Ephesian Christians?
.· The point should be sufficiently illustrated that many of the
“spiritual blessings” (Ephesians 1:3) outlined in Ephesians 1:3–14 find
correspondence in the Old Testament with reference to the people of Israel.
This suggests that the Ephesian Christians, whether Jew or Gentile, are part
of the same spiritual family as the faithful remnant of Israel.
e Same Salvation—In Ephesians Paul outlines the hopeless state of the
Ephesians. ey were “dead in their trespasses and sins” (:). is does not
mean that they were not able to act, for they were “following the prince of
the power of the air” (:). Instead, they were dead towards God and “were
by nature children of wrath” (:). Both the Jews and the Gentiles stood in a
hopeless situation and were in need of rescue. Rescue came when God “made
[them] alive together with Christ…” (:). ey should praise God who was
New Testament Survey
“rich in mercy” (:) and saved them “by grace…through faith” (:). e way
of salvation for the Jew and Gentile alike is by God’s grace through faith in Jesus
Christ (cf. John :; Acts :; John :).
Although people think that, in the Old Testament, the way of salvation was
in keeping the Mosaic Law, that was not the case. According to Genesis :,
Abraham was counted righteous based on his faith. Not to mention, Abraham
preceded the giving of the law by over four hundred years! Furthermore, God
had redeemed Israel and made them his people before giving the Law through
Moses at Sinai. e law was given as a constitution for Israel. In other words, the
Law was given to govern Israel’s existence as God’s people but it was not the basis
for becoming God’s people. Salvation has always been by grace through faith
e Same Body—In Ephesians Paul is not only concerned with vertical
reconciliation (between God and man), but horizontal reconciliation as well
(between man and man). In Ephesians :– Paul has outlined what God has
done to reconcile dead sinners to himself. In :—: Paul takes up the issue
of horizontal reconciliation. He goes to great lengths to show that Jews and
Gentiles are part of the same “body” (:).
. In Ephesians : Paul says that God has created “in himself one new
man in place of the two…” What do you think the “one new man” refers
to?
.· The church of the Lord Jesus Christ. It seems that in the context
the “new man” refers to a new entity created by the Lord. at is, a third
race, neither Jew nor Gentile, had been created through Christ’s work
on the cross. Since Jesus has created “peace” between Jews and Gentiles
“through the cross” he has reconciled “both to God in one body” (2:16). is
“one body,” made up of both Jews and Gentile believers, is known as the
church (cf. 3:10).
e Same Spirit–lled Life—Lastly, the unity of Jews and Gentiles is seen
implicitly from the fact that Paul gives the church one set of marching orders.
As he moves from theological exposition to practical application, he speaks to
the Ephesians as one group of people. ey are all to “walk in a manner worthy
of the calling” (:). e church as a whole should “put o the old self…and put
on the new self” (:, ). e ethical exhortations found in passages such as
Ephesians :– and :– are meant for every member of the church.
, , , ,
e unity of the church should be evident as believers live out the same
Spirit–lled life (cf. :). is should be seen in the home (:–; :–), the
work place (:–), and as believers “wrestle against…the rulers, against the
authorities, against the cosmic powers over this present darkness, against the
spiritual forces of evil in the heavenly places” (:). And as the Church lives
out the unity that God has created in Christ, God gets the glory and praise
(:, , ).
Day 2 Summary
Today you were introduced to the Book of Ephesians. Though this may
have been a circular letter that was meant for more than one church,
it is reasonable to assume that the letter made its way to the Ephesian
congregation. The Ephesian church was made up of both Jew and
Gentile Christians and was evidently in need of exhortation concern-
ing unity. The letter is made up of two basic parts: part one (chapters
1—3) is mostly theological exposition while part two (chapters 4—6)
contains mostly practical application. One of the overarching themes
of the letter is the Unity of the Church. That is, both Jewish and Gentile
believers make up the one body of Christ. This is seen both implicitly
and explicitly in the letter.
New Testament Survey
Day 3
Required Reading:
▷ ESV Study Bible: Philippians
▷ Introducing the New Testament: Philippians
When individuals become Christians and are united with the family of God,
they quickly nd that they are part of a commissioned people. In other words,
when we are born again we are born into the church, and the church is, at its
core, missional. e church is called to be a witness for Christ (Acts :), making
disciples throughout the world (Matt. :–).
Faithfully engaging in this mission is no easy task. e world is fallen and
there are dangers at every turn. Individual Christians will soon realize that
living faithfully as an ambassador for Christ cannot be done alone. Christians
need each other. e individual needs the family in order to faithfully carry
out the Great Commission. Furthermore, individual congregations need other
congregations to partner with them to more readily advance the gospel.
God has given his people each other as one of the sweetest graces. Being part
of the family of God and engaging in ministry with our brothers and sisters in
Christ is meant to be a delight. In the letter to the Philippians, Paul, while tucked
away in a prison cell, pens a joy–lled letter to a church that had partnered with
him from the very beginning (Ephesians :).
Author
e beginning of the letter names both Paul and Timothy as the authors. Did
they both write the letter? Did Timothy write the letter with Paul simply giving
approval? e answer seems to be that Paul wrote the letter.
, , , ,
. Read Philippians : and :. How does the latter verse help us decide
who the author of the letter is?
.· Though Timothy is mentioned with Paul in 1:1, the author states
that he (“I”) will send Timothy to the readers. It is obvious that Timothy
did not say that about himself, but that Paul said that concerning his young
protégé Timothy.
Recipients
e Church at Philippi was made up of people from very dierent walks of life.
A merchant woman named Lydia (Acts :), a recently demon–possessed slave
girl (:–), and a jailer (:–) were all converts from Paul’s rst trip to
Philippi. If this is any indication of what the membership roll looked like, then
we can understand Paul’s appeal to unity of mind in the Philippian letter!
Yet, this diverse congregation had supported Paul from the beginning
(Ephesians :) and was dear to Paul’s heart (:). God had taken very dierent
people from the city of Philippi and brought them together (cf. Ephesians :–
) to advance the gospel.
. Some churches seek to cater to one demographic in their ministries.
ere are “biker churches,” “cowboy churches,” “urban churches,” and
“suburban churches.” Given the diversity of the Philippian congregation,
do you think it is helpful to build our churches around one particular
demographic?
.· Answers will vary. The instructor needs to tread carefully
here. We do not want to come across as judgmental and belittle the
faithful ministry of Christians in other places, and the demographics of a
church will naturally vary based on the diversity of the surrounding area.
However, it seems that the church at Philippi, and the universal church in
general, is characterized by ethnic, cultural, and socio–economic diversity.
The diversity of the people of God, and their unity around the gospel, is a
God–ordained means of making his wisdom known (cf. Ephesians 3:10).
What we find in Philippians is a call to unity in the midst of diversity!
New Testament Survey
e structure of Philippians is a bit hard to discern at rst because it seems
that Paul moves from topic to topic with some freedom. Yet, it seems Paul
follows the basic pattern in his other writings.
. Using your reading from Introducing the New Testament as a guide, ll in
the chart below:
Structure of Philippians
Passage Section Summary
Philippians 1:1-26
Following the customary greeting, Paul opens in a
prayer of praise for the Philippians and prays for them.
He mentions the advancement of the gospel through his
imprisonment and his eagerness for his freedom, which
will be a result of their prayers. (Introducing, p. 107)
Philippians 1:27-2:18
Christians will suer, like Jesus, and “must ‘work out’
their salvation.” (Introducing, p. 107)
Philippians 2:18-19-4:1
Paul updates the church on travel plans and
Epaphroditus, and then warns them against those
advocating circumcision. Lastly, he encourages the
Philippians to stand rm as they wait with him
for Jesus’ return. (Introducing, p. 107)
Philippians 4:2-4:20
Paul exhorts the church toward conict resolution,
prayer, and holiness, and thanks them for their generosity.
(Introducing, p. 107)
Philippians 4:21-23
Closing and benediction. (Introducing, p. 107)
, , , ,
Theme (Philippians)—Lives Worthy of the Gospel
Paul is never shy about calling Christians to a high standard of life. In Ephesians
: he exhorted the church at Ephesus to “walk in a manner worthy of the calling
to which [they had been] called” (cf. Colossians :). In his rst letter to the
church at essalonica Paul reminded the believers there that they were called
“in holiness” ( essalonians :). And in the letter under consideration here,
Paul urged the Philippians to “let [their] manner of life be worthy of the gospel
of Christ…” (Philippians :).
. What does Paul mean by living “worthy of the gospel of Christ”?
.· Answers will vary. See the sermon “Maintain the Unity of the
Spirit” at desiringGod.org
e Philippian Christians should live with the utmost integrity and God–
centeredness because of the worth of the gospel. In Philippians, this gospel–
worthy life is seen in Paul’s words as he mentions Gospel Partnerships, Gospel
Unity, and Gospel Faithfulness.
Gospel Partnerships—the Philippian church had faithfully partnered with
Paul in gospel ministry. In fact, this theme of “partnership” runs throughout the
entire epistle. Partnering with others to advance the gospel is surely one aspect
of a gospel–worthy life.
Philippians :–; :; :–; :; :; :–
Gospel Unity—throughout this letter Paul urges the Philippians to be united.
As they partner in ministry they must protect the unity of the congregation.
Division will only hinder their eorts in spreading the good news of Jesus.
Instead of being divided, they must stand rm “in one spirit, with one mind
striving side by side for the faith of the gospel” (:). ey should have “the
same mind…the same love, being in full accord and on one mind” (:). is
type of life will only be a reality if they follow the example of Christ’s humility
(:–) and “count others more signicant than [themselves]” (:). A united
church is living worthy of the gospel.
Read the following verses and
note the theme of partnership
in the gospel: 1:6–7; 1:25;
2:19–30; 3:17; 4:3; 4:14–20
New Testament Survey
. Can you recall a time in your life, or the life of a church, organization,
or within your own family, where divisiveness was a hindrance to the
accomplishment of a goal or plan?
.· Answers will vary.
Gospel Faithfulness—what we mean by gospel faithfulness is making sure to
faithfully guard the message of the gospel. Do you remember the problem
plaguing the Galatian churches? False–teachers were spreading a false gospel!
ey were essentially saying that you had to believe in Jesus and keep the Mosaic
Law. at same issue seems to be on Paul’s mind as he writes to the Philippians
(:–). A life that is worthy of the gospel will guard the gospel from being
distorted and thus lost (cf. Tim. :).
Paul reminds his readers that his credentials were not what mattered when it
came to justication (Philippians :–). He says that what matters is “not having
a righteousness of [his] own that comes from the law, but that which comes
through faith in Christ, the righteousness from God that depends on faith…”
(:). Living a life worthy of the gospel certainly entails guarding the gospel that
gives you life.
Day 3 Summary
Today you were introduced to Paul’s letter to the Philippians. Writing
from prison, Paul joyfully thanks the Philippians for their partnership
in the gospel and calls them to continuing living lives that are worthy
of the gospel. A congregation that was as diverse as the Philippian
church must be on guard against disunity from within and false teach-
ing from without so that they continue to faithfully advance the
gospel of Jesus Christ.
, , , ,
Day 4
Required Reading:
▷ ESV Study Bible: Colossians and Philemon
▷ Introducing the New Testament: Colossians; Philemon
Today we consider two of Paul’s letters. ese two letters are related as Philemon,
the shortest of Paul’s canonical letters, is addressed to a particular group within
the Colossian church (Philemon :). In contrast, Colossians is a letter addressed
to the entire Colossian congregation. e Book of Colossians counters the false
teaching that threatened Colossian Christians by reminding them that Christ
was supreme. In Philemon, Paul explains what Christian forgiveness should look
like in light of the forgiveness obtained by the preeminent Christ.
Author
Colossians—In your reading, Carson and Moo concluded, “e objections to
Paul’s authorship of Colossians do not seem compelling, and his authorship is
further supported by Colossians’ links with Philemon.”
Philemon—ough Timothy is named with Paul in the opening, it becomes
clear by : that one person is the author (“I”). is is generally said to be Paul.
However, it is certainly not out of the question that Timothy may have been a
co-author.
60 Carson and Moo, Introducing the New Testament, 112.
61 Blomberg, From Pentecost to Patmos, 277.
New Testament Survey
Recipients
Colossians—Colossae was a small and seemingly insignicant town. It was about
miles west of Ephesus and was situated in the Lycus Valley within the region
of Phrygia. It was a city plagued by earthquakes (possibly why it was sparsely
populated) and was ethnically diverse. Evidently heretical teaching threatened
the Colossian church, though the exact nature of the Colossian heresy has been
of intense debate.
Philemon—this letter is written to a man named Philemon, and “Apphia our
sister and Archippus our fellow soldier, and the church in your house” (vs. ).
Apparently this group lived in Colossae (cf. Col. :).
Colossians—the letter is only four chapters and is the second shortest Pauline
letter. e body of the letter breaks down into two general sections and a
traditional closing greeting brings the letter to an end.
. Using your reading from Introducing the New Testament as a guide, ll in
the chart below:
Structure of Colossians
Passage Section Summary
Colossians 1:1-14
Greeting, thanksgiving, and prayer. (Introducing, 110)
Colossians 1:15-2:23
e greatness of Christ, followed by the comparison of
Christ’s suering to his own, exhorting his readers to stand
rm in Christ and “not submit to people’s ideas about food
laws and religious festivals.” (Introducing, 111)
Colossians 3:1-4:6
An argument for Christian living, extending to households
and behavior toward outsiders. (Introducing, 111)
Colossians 4:7-18
Paul describes the letter’s delivery and instructions
for sharing the letter with another church,
and a nal greeting. (Introducing, 111).
, , , ,
Philemon—the shortest of the Pauline letters, it is a mere twenty-ve verses long
in our English Bibles. ough it is a short letter, the structure falls along the lines
of a Hellenistic Letter. It contains a greeting, introduction, the body of the letter,
and a closing.
Structure of Philemon
Passage Section Summary
Philemon 1-7
Greeting and thanksgiving. (Introducing, 128)
Philemon 8-11
Paul makes a plea on the behalf of a slave, Onesimus.
Philemon 12-16
Paul asked for Philemon to welcome Onesimus,
his slave, as a brother in Christ, and then allow
him to return to travel with Paul.
Philemon 17-19
Paul asks again for the reconciliation of Onesimus
and his master Philemon as brother in Christ,
and oers to pay Onesimus’s expenses.
Philemon 20
Final appeal for Philemon to be gracious
towards Onesimus.
Philemon 20-25
“Paul expresses condence that Philemon will do even
more than Paul asks…[and]closes with his travel plans,
greetings, and a benediction.” (Introducing, 128)
Theme (Colossians)—The Supremacy of Christ
One of the themes found throughout the entire New Testament is the supremacy
of Jesus. In the Gospel accounts Jesus rules over the natural and supernatural
world. In the writings of Paul, Jesus is supreme with reference to the salvation
of sinners. And when the reader of the New Testament comes to the end of the
Bible, it is Jesus who is “King of kings and Lord of lords” (Revelations :).
New Testament Survey
It seems there is a form of false teaching that has surrounded the Colossian
church that is in some way undermining the supremacy of Christ. Paul
challenges the false teaching by showing how Christ is supreme over creation
(:–), human philosophy (:), and religious ceremonialism (:–).
Furthermore, since Christ is supreme, the Colossians should “seek the things
that are above, where Christ is, seated at the right hand of God” (:).
. Read at least four the following texts and record how the supremacy of
Jesus is illustrated in each:
Passage How is Christ Supreme?
Colossians 1:13
Jesus is supreme…the “kingdom” is his!
Colossians 1:15-20
Jesus is supreme as the image of God; rstborn over
creation; the creator of all things; the sustainer of all; the
head of the body; the fullness of God dwells in him; all
things are reconciled through him.
Colossians 2:3
In Christ is found “all the treasures of wisdom
and knowledge.”
Colossians 2:8-10
He is greater than human philosophy and empty deceit as
the “whole fullness of deity dwells bodily” in him.
Colossians 2:15
He has triumphed over “the rulers and authorities
and put them to open shame…”
Colossians 2:16-17
e Jewish ceremonial law pointed to Jesus,
who is the “substance.”
Colossians 3:1
Christ is seated “at the right hand of God.”
Colossians 3:15
e “peace of Christ” should rule in their hearts.
Colossians 3:24
It is Christ the Lord that you serve.
Because there are so many
texts and your students likely will
not have looked them all up, it
may be helpful to move quickly
through the list so that they all
get a broad understanding
of each one of the passages.
, , , ,
Theme (Philemon)—Reconciliation
e gospel of Jesus Christ is not merely that Jesus died to atone for our sins and
by believing in him we can be forgiven. at is part of the news but not its totality.
Forgiveness is a critical part of the good news, but it is obtained through the work
of Christ in order to clear the way for reconciliation with God. As John Piper asks,
“Why is it good news to you that your sins are forgiven?”
If it is not ultimately
because forgiveness clears the way for you to be reconciled to God, then you have
misunderstood the gospel. Piper writes, “Propitiation, redemption, forgiveness,
imputation, sanctication, liberation, healing, heaven—none of these is good
news except for one reason: they bring us to God for our everlasting enjoyment of
him.”
Reconciliation, to the praise of God’s glory, is the goal of the gospel.
e message of Philemon takes the truth of reconciliation and shows how
it should impact the horizontal relationships that we have on this earth. As our
sins are forgiven and we are reconciled to God in Christ, we should forgive and
reconcile with those who have wronged us. As Philemon oers forgiveness to
Onesimus, and welcomes him back as a brother, he will put the gospel on display
for all to see.
Philemon: e Oended—in this letter Paul writes to a Christian brother who has
been wronged by one of his slaves. Exactly how he has been wronged is unclear.
What is clear is that Philemon has been oended by Onesimus in some way.
Because he has been oended, Paul appeals to Philemon to extend forgiveness.
. What does Paul call Philemon to do upon the return of Onesimus? Make
a list and cite references.
.· Answers may vary, and the instructor should make their own
list. The answers should include the following:
. He wants him to “welcome” him back (vs. 17)
. To consider him “useful” (vs. 11)
. Consider him a “brother” (vs. 16)
. To “receive him as [he] would receive [Paul]” (vs. 17)
. And to transfer his debt to Paul (vs. 18).
62 John Piper, God Is the Gospel: Meditations on God’s Love as the Gift of Himself
(Wheaton, Ill: Crossway Books, 2005), 46.
63 Ibid., 47
New Testament Survey
Extending all these things to Onesimus would no doubt stretch the character of
Philemon. Forgiving those who have wronged us is not easy. But, as Christians,
we are called to forgive and be reconciled to one another (cf. Matt. :—;
James :).
. ink about a time when a person has wronged you. How hard was it, or
is it, to extend forgiveness? According to Paul in Ephesians :, on what
basis are we to forgive others?
.· Answers may vary. In regard to Ephesians 4:32, the ground (or
basis) of our forgiveness is the forgiveness that we have through Christ.
Because God has forgiven us our sins when we trust in Christ, forgiveness
should be our automatic response to wrongs done against us.
Onesimus: e Oender—Onesimus is a slave of Philemon and has apparently
come to faith in Christ under the ministry of Paul (vs. ). In some way he has
wronged his master and stands in need of forgiveness and reconciliation with
Philemon. For some reason he was considered “useless” (vs. ) and “owes”
something to Philemon (vs. ). Whatever Onesimus has done, it is clear that the
problem between him and Philemon was serious enough that Paul felt the need
to write a short letter and personally appeal to Philemon.
. e letter implies that Onesimus was willing to return to Philemon,
confess his wrong, and ask for forgiveness. is is evidence of the
genuine nature of his faith. Have you ever wronged someone? Is it easy
to ask for forgiveness? How does admitting our failure and seeking
forgiveness paint a picture of the gospel?
.· Answers will vary. The work of Christ is only applied to us if we
confess our sins and trust in Christ (cf. 1 John 1:9). When we admit that we
have wronged someone and seek forgiveness we are confessing that we are
not perfect people. We mess up every day. Ultimately, however, our sins are
never simply sins against people. Our sins are first and foremost affronts
to God. When we confess that we have sinned against a person and ask
for their forgiveness we are putting on display the reality that we are sinful
human beings that stand in need of forgiveness from God.
, , , ,
Paul: e Mediator—standing between Philemon and Onesimus is the Apostle Paul.
. According to Philemon –, what type of relationship does Paul have
with Philemon and Onesimus?
.· He evidently has a close enough relationship with Philemon
to write him a very personal letter. He has recently become the spiritual
“father” (vs. 10) of Onesimus and highly values his service (vs. 13).
What Paul desires is for these two men, formerly only known to each other as
slave and master, to reconcile as brothers in Christ (vs. ). Paul pleads to the
oended to forgive the oender! And the Paul himself takes upon himself the
debt that is owed (vs. ).
. Christian peacemaking is a tremendously undervalued and under–
practiced. Mark Dever writes, “ere is something particularly Christ–
like about peacemaking, which Paul exemplies so well in this letter.”
Jesus said, “Blessed are the peacemakers, for they will be called sons of
God” (Matt. :). Given these thoughts, how do you feel about getting
between two people (especially Christians) and their personal problems?
Should we do it? What things should we consider when deciding to get
in the middle of others problems?
.· Answers will vary.
e Gospel in Philemon—in the story of redemption there are three key players.
God is the oended, human beings are the oenders, and Jesus Christ is the
mediator. e great news is that Christ, as the mediator, pleads our cause before
God ( John :). And God stands ready to forgive everyone that comes to him in
faith. Just as Paul has taken the debt that Onesimus owed on himself, so Christ
has taken our debt on his own shoulders and satised its demands on the cross
( John :).
64 Taken from The Message of the New Testament: Promises Kept by Mark Dever,
©2005, pp. 315. Used by permission of Crossway, a publishing ministry of Good News
Publishers, Wheaton, IL 60187, www.crossway.org.
New Testament Survey
When Onesimus knocked on the front door of the home of Philemon he
would have handed him a letter from Paul that commended the slave as a fellow
brother to his owner. When we stand before God on the Day of Judgment, we
will not hand God a letter from anyone that commends us. We will point to
Christ alone as our letter of recommendation. And because of our faith in Jesus
God will open his arms wide and welcome us into his presence where there is
fullness of joy and pleasures forever more (Ps. :).
Day 4 Summary
Today you have been introduced to the two smallest letters from
the apostle Paul. Colossians and Philemon are considered together
because Philemon lives in Colossae and thus is a member (perhaps a
leader) in the Colossian church. In Paul’s letter to the Colossians we
read about the supremacy of Christ. Jesus is supreme over such things
as creation, human philosophy and wisdom, and religious ceremonial-
ism. In Philemon Paul reminds the reader that the forgiveness and
reconciliation between believers is a result of the gospel and points
towards reconciliation with God.
, , , ,
Day 5
Today we step back and consider the whole of each book and try to summarize
what we have learned. is section is designed to send you back into each book
and allow you to work through the overarching message of each for yourself.
In the space provided, begin writing down your thoughts about the
overarching message of these books. What do you think Paul is mainly trying
to get across to his readers? What are his biggest concerns? What passages are
central to his letters? Aer spending some time writing and brainstorming,
attempt to summarize the message of each book in one sentence (one sentence
per book). en, explain your sentences in one or two paragraphs.
Brainstorming:
One-Sentence Summaries:
One-Paragraph Summaries:
New Testament Survey
, ,
& essalonians,
& Timothy,
and Titus
is week we turn our attention to the last ve of Paul’s New Testament letters.
ough the letters are relatively short, as we saw last week, considering ve
letters in one chapter will mean that we only have time to highlight the key
points of each work.
It is important to mention at this point that once again we are glimpsing
into the heart of Paul as he continues to write to various Christians. ough his
stay in essalonica was brief, they never le his thoughts. At the same time we
see that Paul had a desire to invest in others and pass on the faith. Timothy and
Titus both stand as examples to us today. e Christian faith and ministry is to
be embraced on a personal level and then shared with others so that the gospel
continues to march forward. May God remind us through this study of the need
for Christians to keep other believers close to their hearts, and to pass on the
faith once for all delivered to the saints.
Aer completing this lesson, the student should be able to
▷ have a general understanding of the author, recipients, and structure of
these dierent letters.
▷ think about the return of Jesus and the relevance to the believers’ life today.
▷ understand how proper church order helps guard against, and address the
problem of, false teaching.
▷ understand the importance of teaching, and defending, sound doctrine.
New Testament Survey
Two of the following ve lessons will be devoted to a congregation. e other
three are written to two dierent individuals. Students will once again see the
pastoral nature of Paul’s writings. Aer reading and thinking this week, the
students will have studied all thirteen letters of the Apostle Paul.
For further study on the Apostle Paul, we recommend the following:
• omas R Schreiner, Paul, Apostle of God’s Glory in Christ: A Pauline
eology (Downers Grove, Ill.: InterVarsity Press, ).
Preliminary Issues: Remember that reading ve books in one week is a
daunting task. However, help the student celebrate and rejoice in accomplishing
something they may have never attempted. Most Christians rarely read ve
chapters of their Bible in one week. Yet, there are times for us to dig into a few
verses, and other times we should read large sections of the Bible. During this
course, as they already know, we are asking for the latter approach. Again, help
them see the joy in reading so much of the Bible up to this point.
It is also helpful to encourage the memorization of large chunks of Scripture.
See “Ten Reasons to Memorize Large Chunks of the Bible” by Jon Bloom at
desiringGod.org.
Authorship Issues: Pauline authorship has already been addressed, move past
these discussions rather quickly.
Note, however, the concern Paul shows for his mentee’s. Paul was a busy
theologian, pastor, and church-planting missionary. Yet, he cared for and
nurtured at least two young protégés. e very presence of Paul’s letters to
Timothy and Titus give you grounds to talk about the need for Christians to
invest in other Christians.
Structural Issues: Don’t linger too long on these sections.
ematic Issues: e instructor should be aware that & essalonians
will raise issues related to eschatology. ese discussions can turn into highly
complex theological debates that could highjack the conversation. While
we want to guard from diving into exegetical debates, we want to encourage
students to wrestle with theological issues like those found in eschatological
discussions.
, , TN
For a summary of the various positions regarding the return of Christ,
see Wayne Grudem, Systematic eology, chapter –. Also, see the ESVSB,
“Millennial Views,” pages –.
Take time to note the reference to false teachers in these letters. False
teachers will play a prominent role in much of what we study from this point
forward. Many of the letters we read will make reference to false teachers, or be
dealing with the eects of false teaching. Noting the presence of false teaching in
our culture, the type that is inltrating our churches today, will help students see
the continual relevance of the New Testament.
One-Sentence Summaries: Allow a few students read their summary
statements. Ask why they use the language they have chosen. What texts
have inuenced their decisions? What passages drove them to summarize
the message in the way they have chosen? Here is a few example summary
statements:
• essalonians: Wait for the return of Jesus and live worthy of God.
• essalonians: e Lord’s coming is near but not yet, therefore continue to
persevere and do not become idle.
• Timothy: Guard sound doctrine in order to protect and guide the church.
• Timothy: Remain unashamedly faithful to gospel ministry.
• Titus: A right organization of the church leads the church to live in accord
with sound doctrine for Gods glory.
New Testament Survey
Day 1
Required Reading:
▷ ESV Study Bible: & essalonians
▷ Introducing the New Testament: & essalonians
. Read Acts . Was this Paul’s rst or secondary missionary journey?
What caused Paul’s visit to come to an end (cf. :–)?
.· This was Paul’s second missionary journey. The time in
Thessalonica was cut short when the Jews rose up against him.
Before the Jews could chase Paul away he had enough time to share the gospel,
see people come to faith in Jesus, and establish a church. ough he was
physically threatened and forced to ee, his heart remained close to the believers
in the city.
e overall messages of the essalonian letters are that the essalonians
should patiently wait for the return of Jesus and live worthy of God. Or, living
worthy of God in the midst of persecution means patiently waiting on the return
of Jesus. Paul is writing to believers whom Timothy reports are standing rm
in the faith. Paul urges them to do so more and more and to live holy lives.
At the return of Jesus, both those who are dead in Christ, and those who are
alive in Christ, will meet the Lord and be delivered from the coming wrath (
essalonians :; :).
, ,
Author
. Summarize the “three separate but related matters” concerning
authorship from your reading in Introducing to the New Testament.
.· (Answers found on p 116-117 of Introducing the New
Testament).
. Co-authorship. Paul, Silas, and Timothy are named as authors.
. Interruption of though in 1 Thessalonians. Some say 2:13-15 was
inserted by someone other than Paul.
. Authorship of 2 Thessalonians. Tradition attributes it to Paul, but
modern scholars question his authorship for opposite reasons.
Recipients
In your reading of Carson and Moo it was noted that essalonica was a large
and bustling city. It was a prominent place that was ethnically and religiously
diverse. We know that it was a city that contained both a Jewish and Gentile
population (see Acts :, ). What may be missed is the powerful presence of
the occult in essalonica.
It seems there is warrant to suppose that within the congregation at
essalonica a diverse set of religious backgrounds characterized the
membership. ese facts may also give us insight in understanding what Paul
meant when he wrote that “you turned to God from idols to serve the living and
true God” (:).
. Would you characterize the society you live in as religiously diverse?
Could you name several religions present in our culture besides
Christianity? What challenges/opportunities does living in a religiously
diverse place present?
.· Answers will vary. This is a challenge because there are a
number of different worldviews that we will encounter when sharing the
gospel. It is an opportunity because we are surrounded by people who need
the good news of Jesus Christ.
New Testament Survey
1 essalonians—the rst letter breaks down into basic sections. Aer a long
section of praise (e.g. :–; :–; :–), Paul addresses ethical issues and
questions about the end times before closing the book.
2 essalonians—is letter is shorter than Paul’s rst correspondence with the
essalonian believers. However, just as the return of Christ was the focal point
of essalonians, it is center–stage in essalonians.
. Fill in the chart below, using Introducing the New Testament as a guide.
Structure of 1 Thessalonians
Passage Section Summary
1 Thessalonians 1:1-10
Greeting, and prayer of thankfulness for the
essalonians (Introducing, 115).
1 Thessalonians 2:10-3:13
Paul describes his interactions with the
essalonians (Introducing, 115).
1 Thessalonians 4:1-5:11
Paul encourages the essalonians to live holy lives,
with the return of Christ in mind (Introducing, 115).
1 Thessalonians 5:12-28
e letter closes, with a nal prayer, greeting, etc.
(Introducing, 115).
Day 1 Summary
The letters to the Thessalonians, combined with the two letters to
Timothy and one to Titus, provides yet another glimpse into the
pastoral heart of Paul. He writes these letters to a prominent con-
gregation and two ministry partners because he loves them and the
gospel. The Thessalonian letters are mainly concerned with calling the
believers to patiently wait for the return of Jesus, while resisting false
teachers. Though they are relatively short, and each contains three
general sections.
, ,
Day 2
Theme (1 Thessalonians)—The Return of Jesus Christ
A man named Harold Camping predicted the end of the world in …again.
In Camping had predicted that the world would end on May
st
. at day
came and went and nothing happened. But Camping insisted that it wasn’t a
mistake, that God had saved his “elect” and that the whole world was now under
nal judgment until October , . On that day, the physical world as we
knew it would end. Well, as you can tell by the mere fact you are reading this, his
doomsday prediction was o the mark.
However, just because various people have wrongly predicted when God
would end the world, does not mean that the end is not drawing near. As
Christians, we believe a day is coming when Christ will return and judge those
who have failed to repent of their sins and believe in him. We believe that the
end of the world as we know it is indeed coming. It will come like a thief (
essalonians :), but it will come. Paul writes to call the essalonian believers
to live worthy of God by patiently waiting on the return of Jesus.
I. Howard Marshall, a prominent theologian, wrote, “e major
distinguishing feature of both epistles [ and essalonians] is the extent of
the teaching about the Parousia.”
e word for “Parousia” is a reference to the
second coming of Jesus. Marshall believed the return of Christ, who would usher
end the Day of the Lord, was “the major” point that Paul was driving home.
. According to your reading of Carson and Moo, how do these two books
help us understand the end times?
.· Answers will vary. Carson and Moo note that these books
help us understand the end times in the following ways: 1) Deliverance;
2) Comfort; 3) Timing of the resurrection; 4) Rapture; 5) Imminency; 6)
Already/not yet; 7) Judgment; 8) Events preceding Christ’s coming. For a
detailed explanation of each point, see Introducing the New Testament,
118–119.
65 I. Howard Marshall, “Pauline Theology in the Thessalonian Correspondence”
(M.D. Hooker & S.G.Wilson, eds., Paul and Paulinism. Essays In honour C.K. Barrett.
London: SPCK, 1982.), 179.
Now may be a good time to
take your students through a
few passages to note what 1
Thessalonians says about the
coming of Christ: 1 Thessalonians
1:10; 2:19; 3:11-13; 4:13-18; 5:1-11.
New Testament Survey
It is readily apparent from the letter that the essalonians had suered for
their faith. Paul mentions that they “suered the same things” that the Jewish
Christians had suered in Judea. What better way to encourage someone in
the midst of their suering than to point them towards the hope they have
in Jesus? When Jesus comes he brings vengeance (cf. essalonians :–;
Deuteronomy :; Romans :), wipes away every tear (Revelation :), and
everything we have endured in this world in terms of suering will feel like a
light and momentary aiction ( Corinthians :).
Mark Dever writes, “e Christian hope in the second coming of Christ
encourages us amid the diculties, the trials, and even the end of this
present life.”
In light of the second coming believers should persevere (cf.
essalonians :–), patiently “wait” for Jesus, and “walk in a manner worthy
of God” ( essalonians :).
. When you think of the return of Jesus, are you frightened or hopeful? Or
both? Why?
.· Answers will vary.
Theme (2 Thessalonians)—The Return of Jesus is Near, But Not Yet
e theme of essalonians is the same as in essalonians. However, there is
an important dierence. It seems that some in essalonica had misunderstood
the timing of Christ’s return. ey thought it had already happened! Paul
writes to assure them that the Lord’s coming is sure but it hadn’t happened yet.
erefore they should continue to persevere and not become idle.
e Surety of the Lord’s Return— As we have stated above, the essalonians
are experiencing persecution, likely at the hands of their fellow countrymen (
essalonians :). e tendency in the midst of persecution is to lash out and
defend oneself. When people wrong us, we want to strike back, avenge ourselves,
and bring justice to the oender.
66 Taken from The Message of the New Testament: Promises Kept by Mark Dever,
©2005, pp. 315. Used by permission of Crossway, a publishing ministry of Good News
Publishers, Wheaton, IL 60187, www.crossway.org.
, ,
. Read essalonians :–. Given the surety of the return of Jesus, who
would inict vengeance and punish the wicked, how does Paul say the
essalonians should respond to their persecutors?
.· Paul reminds the Thessalonians that they don’t need to take
matters into their own hands. Christ would come “inflicting vengeance
on those who do not know God and on those who do not obey the gospel of
our Lord Jesus” (1:8). Those who have afflicted God’s people will “suffer the
punishment of eternal destruction” (1:9). See Matthew 5:44 and Luke 6:28.
However, the Day of the Lord had not come. is is evident because justice had
not come upon the unbelieving world. But that day was coming, and justice
would be without mercy. e essalonians should continue to stand rm,
trusting that the second coming of Jesus Christ would bring vindication and
relief.
. Have you ever tried to take justice into your own hands? Using the truths
found in essalonians, can you explain why this is not a proper way
to behave as Christians? Are there other New Testament passages that
remind us we are not to avenge ourselves?
.· Answers will vary. The instructor should consider Romans 12:19.
Not avenging ourselves does not mean that we do not pray for and seek
justice in this age. But we do not take eschatological judgment into our own
hands.
e Lord’s Return is a Future Reality— Anchoring their future hope in the return
of Jesus provided Paul the opportunity to elaborate on the doctrinal aspects
of the Parousia. In chapter Paul takes the time to outline in more detail what
could be expected prior to Jesus’ return.
New Testament Survey
. Read essalonians :– and list what two primary events will
precede the second coming.
.· The two primary events are: 1) The “man of lawlessness” will be
revealed (2 Thessalonians 2:3–4) and 2) someone, or perhaps something, is
restraining the “man of lawlessness” and must be removed (2 Thessalonians
2:5–7). Trying to determine who the “man of lawlessness” is, or identifying
the “restrainer” are beyond the point here. The instructor should not get
bogged down in those theological debates and stick to the larger point
being made. The Thessalonians were wrong to believe that the second
coming had taken place. Paul continues to refer to it as a future reality
and here says that two things must take place before it occurs. The “man of
lawlessness” and the “restrainer” are two pieces of evidence that the second
coming is still to come.
. According to :–, what are “two major guarantees” that the return of
Christ will bring?
.· The wicked will be judged. Believers will be saved. We long for the
day for Jesus to return and usher us into his kingdom. We will love the day
when he appears as it means deliverance from sin, sickness, persecutions, and
suffering. However, we are also aware that with the coming of Jesus many
will be condemned to an eternal hell. We long to see others coming to faith so
that they too will love his appearing (2 Timothy 4:8).
e Lord’s Return and the Problem of Idleness—Believing that Christ had already
returned, idleness seems to have become a problem for the essalonians.
Read the following passages, and note what Paul says about how the
essalonians were behaving, and how they should act instead.
essalonians :
6
Now we command you, brothers, sin the name of our Lord Jesus Christ, that you
keep away from any brother who is walking in idleness and not in accord with the
tradition that you received from us.
, ,
Idleness was so serious that if anyone claimed to be a brother and was “walking
in idleness” then they church should “keep away” from that person.
essalonians :-
7
For you yourselves know how you ought to imitate us, because we were not idle
when we were with you,
8
nor did we eat anyone’s bread without paying for it, but
with toil and labor we worked night and day, that we might not be a burden to any
of you.
9
It was not because we do not have that right, but to give you in ourselves
an example to imitate.
ose who were living in idleness were not imitating their spiritual father.
Contrary to those who were idle, Paul “worked night and day” and they should
imitate his example (:–).
essalonians :
11
For we hear that some among you walk in idleness, not busy at work, but
busybodies.
Paul uses play on words to show the folly of idleness. ey were “not busy at
work, but busybodies.” See the ESV Study Bible note on :.
Day 2 Summary
We have seen in Paul’s first letter to the Thessalonians that the believ-
ers were suffering. In order to help them persevere Paul reminds them
that the return of Christ was sure. However, it seems that some had
misinterpreted his explanation of the parousia. In 2 Thessalonians Paul
rearms the reality of Christ’s return, but makes it clear that he had
not returned yet. As they waited, they should not be idle, but busy
themselves with doing good.
New Testament Survey
Day 3
Required Reading:
▷ ESV Study Bible: & Timothy
▷ Introducing the New Testament: & Timothy
Today we begin to consider what have traditionally been called the “Pastoral
Epistles.” ey are called the pastorals for two primary reasons. First, they
are written to two men (Timothy and Titus) who are functioning in pastoral
capacities. Second, the letters deal with matters that are overtly pastoral.
e
letters have thus garnered a wide reading among those who have been called to
vocational ministry, specically as pastors.
However, the relevancy of these letters is not restricted to men in the
ministry. e letters themselves give the Christian great insight into a number
of theological and practical issues. Within the letters the reader will nd issues
related to Old Testament law and its relevance for today, the role of women and
men within the church, what we are to do for widows, and the qualications that
Christians should look for in those they appoint to lead their churches. All these
points are addressed in these three letters. erefore they have abiding relevance
for the Church today.
Historically, the church has believed Paul wrote the Pastoral Epistles when he
was released from imprisonment in Rome. Aer Paul was released, he likely set
out on another missionary journey (his fourth). Paul likely wrote Timothy and
Titus during this missionary journey. Paul presumably wrote Timothy during
his nal imprisonment, just before his execution at the hands of Nero. Given this
historical context, the personal nature of the letters and the desire to encourage
and instruct his young protégé’s makes sense when we understand the works to
come from a man who was nearing the end of his life.
67 Elwell and Yarbrough, Encountering the New Testament, 334.
, ,
Author
e undisputed claim of the early church was that Paul authored and
Timothy. It wasn’t until the nineteenth century that serious questions arose over
Pauline authorship.
. Paul is getting older at this point in his life. Yet, even aer so many years
of faithful ministry, he had not “retired.” What lessons can we learn from
Paul as we consider his faithfulness up until his last days? How do you
think about nishing the race set before you?
.· Answers will vary. A recommended resource is John Piper’s,
Rethinking Retirement (desiringGod.org).
Recipients
e three pastoral letters are written to two people. Timothy receives two letters
from Paul ( & Timothy) while Titus receives the letter that bears his name. We
are introduced to these men in other passages of Scripture.
Timothy—who is Timothy?
. Using your reading from Introducing the New Testament and the Bible
references provided, can you note a few things about Timothy? See Acts
:-; Timothy :, , ; :.
.· Answers will vary.
. Acts 16:1 — His mother was a Jewish believer while his father was a
Greek. We do not know anything more about his father.
. Acts 16:3 — Timothy had traveled with Paul during the second
missionary journey and had evidently proved his worth.
. 1 Timothy 1:3 — Timothy was left in Ephesus to carry on the as Paul
moved on to other places
. 2 Timothy 1:2; 2 Timothy 2:2 — Paul was a father figure to young
. 2 Timothy 1:5 — Timothy was introduced to the faith by his mother
Eunice and his grandmother, Lois. Now, as Paul approached the end,
he was passing leadership to Timothy.
New Testament Survey
Titus—we do not have as much information about Titus as we do Timothy, but
we do have some. Titus is rst mentioned in Cor. :. Evidently, as Paul and
his companions were suering in Macedonia, Titus came and provided needed
comfort. Part of the reason was that evidently Titus had visited the Corinthian
church, had been encouraged during his visit, and that encouragement spilled
over into the life of Paul ( Corinthians :). We also know that Titus was
a Greek and had accompanied Paul when he made the trip to Jerusalem
mentioned in Galatians :. At some point Paul had le Titus in Crete to “put
what remained in order” (Titus :).
. When you think of mentorship, what comes to mind? How does the
life of Paul, as he invests in these two young men, set an example for
believers today?
.· Answers will vary.
. Using Introducing the New Testament as a guide, ll in the chart below:
Structure of 1 Timothy
Passage Section Summary
1 Timothy 1:1-2
Greeting (Introducing, p 121)
1 Timothy 1:2-20
Paul warns against false teachers, and expresses thankfulness
for grace and mercy. He attempts to help Timothy ght well
against false teachings. (Introducing, p 121)
1 Timothy 2:1-3:16
Further warning against false teachers, and an exhortation
toward perseverance. Paul also includes instructions for
how to treat various demographics within the church.
(Introducing, p 121)
1 Timothy 4:1-6:2
An exhortation to prayer, particularly for leaders, and also
addresses appropriate behavior for those within the church.
1 Timothy 6:3-19
Another warning against false teachers, as well as greed.
(Introducing, 122)
1 Timothy 6:20-21
Paul encourages Timothy to be strong,
ends with a prayer for grace on Timothy.
, ,
Theme (1 Timothy)—The Problem of False Teaching
and the Need for Church Order
False Teachers — False teaching is always a danger that threatens the church.
Many of Paul’s letters deal with some type of false teaching (e.g. Galatians and
the false gospel) and all of them deal with false ways of thinking. Today false
teaching confronts us on every side. Debates over doctrine are not new. Jesus
had doctrinal disputes with the religious leaders and Paul wrote to confront false
teaching in a number of places. roughout the centuries Christian have been
called to contend for the faith.
e problem of false teaching in Ephesus stands behind the letter to
Timothy (cf. Acts :). Paul knew that the young minister would need advice
and encouragement, especially as opponents to orthodoxy arose. Paul writes
to challenge the false teachings while calling for right order in the church.
If Timothy and the Ephesian Christians were to stand rm in the midst of
doctrinal error, the right ordering of the church would be one of the ways they
would do so.
. Read the passages listed below, and make notes regarding the content of
the false teachings, how they have aected church members, and how
Paul encourages them to react.
Timothy :-
As I urged you when I was going to Macedonia, remain at Ephesus so that you may
charge certain persons not to teach any dierent doctrine,
4
nor to devote themselves
to myths and endless genealogies, which promote speculations rather than the
stewardship from God that is by faith.
5
e aim of our charge is love that issues
from a pure heart and a good conscience and a sincere faith.
6
Certain persons,
by swerving from these, have wandered away into vain discussion,
7
desiring to be
teachers of the law, without understanding either what they are saying or the things
about which they make condent assertions.
8
Now we know that the law is good, if one uses it lawfully,
9
understanding
this, that the law is not laid down for the just but for the lawless and disobedient,
for the ungodly and sinners, for the unholy and profane, for those who strike their
fathers and mothers, for murderers,
10
the sexually immoral, men who practice
homosexuality, enslavers, liars, perjurers, and whatever else is contrary to sound
doctrine…
New Testament Survey
Paul launches into a discussion about the false teachers. Evidently some of the
false teaching surrounded a wrong use, or misunderstanding, of the law (:, )
Timothy :-
18
is charge I entrust to you, Timothy, my child, in accordance with the
prophecies previously made about you, that by them you may wage the good
warfare,
19
holding faith and a good conscience. By rejecting this, some have made
shipwreck of their faith,
20
among whom are Hymenaeus and Alexander, whom I
have handed over to Satan that they may learn not to blaspheme.
Some have rejected the “good conscience” and thus have not waged “the good
warfare” or held “the faith.”
Timothy :-
Now the Spirit expressly says that in later times some will depart from the faith
by devoting themselves to deceitful spirits and teachings of demons,
2
through the
insincerity of liars whose consciences are seared,
3
who forbid marriage and require
abstinence from foods that God created to be received with thanksgiving by those
who believe and know the truth.
4
For everything created by God is good, and
nothing is to be rejected if it is received with thanksgiving,
5
for it is made holy by
the word of God and prayer.
Some have “seared” their conscience. ey are guilty of teaching things that
come from demons, including forbidding marriage, inappropriate food laws, etc
(:).
Timothy :
Have nothing to do with irreverent, silly myths. Rather train yourself for
godliness…
e false teachers were evidently taking hold of the attention of some as they
told “silly myths.”
Timothy :–
3
If anyone teaches a dierent doctrine and does not agree with the sound words of
our Lord Jesus Christ and the teaching that accords with godliness,
4
he is pued up
with conceit and understands nothing. He has an unhealthy craving for controversy
and for quarrels about words, which produce envy, dissension, slander, evil
suspicions,
5
and constant friction among people who are depraved in mind and
deprived of the truth, imagining that godliness is a means of gain.
6
But godliness
with contentment is great gain…
, ,
Teachers espousing “a dierent doctrine. Paul exhorts Timothy to “teach and
urge these things.” e “these things may refer to the section immediately
preceding it, or possibly to the entire letter.
Timothy :-
20
O Timothy, guard the deposit entrusted to you. Avoid the irreverent babble and
contradictions of what is falsely called “knowledge,”
21
for by professing it some have
swerved from the faith.
Grace be with you.
Paul urges Timothy to “guard the good deposit.” He should ght for what he
had been entrusted to him, which was nothing less than the gospel and all the
implications for life that comes with it.
. Are you aware of any false teachings in our world today? What steps
can you take to be prepared to refute false teaching and guard sound
doctrine?
.· Answers will vary. If we prayerfully read our Bibles, are
members of a gospel–preaching, Bible–believing, and organized church,
sit under good preaching on a regular basis, while engaging in the study
of theology, and are familiar with church history, we are going to be better
prepared to guard against false teachers.
. In contrast to the false teachers, what was Timothy to focus on teaching?
.· Timothy was to teach the right things. He should “wage the good
warfare” (1:18), praying for all people (2:1), while setting “an example in
speech, conduct, in love, in faith, in purity” while keeping “a close watch on
[himself] and on the teaching” (4:12, 16).
e Need for Church Order—With the presence of false teachers threatening the
Ephesian church, church order would be of great importance when it came to
standing rm. If the church were disorganized, led by unqualied people, and
served by those who were not t to serve, then keeping the church heading in
the right direction would prove dicult. Paul knows Timothy will need to order
the church rightly for him to be successful in refuting false teaching and leading
the church in a healthy direction.
The instructor should
prepare a list of common
false teachings that are
appropriate for their audience.
New Testament Survey
. Read Timothy :, -, and list the qualications for elders and deacons
below.
.· Elders: above reproach, faithful to his wife, temperate, self-
controlled, respectable, hospitable, able to teach, sober-minded, not violent
but gentle, not quarrelsome, not a lover of money, manage his own family
well, not be a recent convert, have a good reputation with outsiders.
Deacons: worthy of respect, sincere, not indulging in much wine, and
not pursuing dishonest gain, keep hold of the deep truths of the faith with
a clear conscience, the women are to be worthy of respect, not malicious
talkers but temperate and trustworthy, faithful to his wife and must
manage his children and his household well.
. Why do you think church members should be familiar with the
qualications of elders?
.· It is the church congregation that is responsible for appointing
their leaders (elders and deacons). It is also the responsibility of the church
to hold these leaders accountable. If the congregation is going to appoint
qualified men to the position of elder and deacon, then they must be
familiar with the required qualifications. Secondly, if a church is going to
hold the elders and deacons accountable, they must know what they are
holding them accountable to. At the same time, these lists of qualifications
present a list of what a healthy and exemplary Christian life looks like.
Knowing what is contained within these list serves to illustrate a healthy
Christian life.
e problem of false teaching was not going away any time soon. If Timothy
was going to faithfully lead the church in Ephesus, he must begin by putting
the house in order. at is, the church should be ordered rightly in terms of
leadership.
Furthermore, Timothy must teach what accords with “the sound
words of our Lord Jesus Christ” (:) while guarding “the deposit entrusted to
[him]” (:).
68 Paul also explains what right order in terms of men and women relationships
(2:8–15), slaves and masters (6:1–2), and the relationship between the church and
widows was to look like (5:9–25). Disorder in any of these areas would be cause for
concern.
The Instructor should be familiar
with the passages referenced.
It should also be noted how
unremarkable this list of
qualifications truly is. In other
words, the qualifications for
elders and deacons are things that
every Christian should strive to
exemplify. The only qualification
in the list that isn’t required of
every believer is the aptness to
teach (3:2). Other than that, these
qualifications, if present,
merely reflect that a man
is walking faithfully.
, ,
Day 3 Summary
Today we have began to introduce ourselves to Timothy and Titus, as
well as Paul’s first letter to Timothy. These two young men are intro-
duced to us in other places in Scripture. We know that Timothy had
been trained in the faith by his mother and grandmother and would
begin traveling with Paul during his second missionary journey. We
are introduced to Titus in 2 Corinthian as he brings encouragement
to Paul. Paul writes his first letter to Timothy in order to encourage
Timothy to stand firm in the face of false teaching. It Timothy was
going to lead the church faithfully, then he must appoint elders and
teach what accords with sound doctrine.
New Testament Survey
Day 4
As we consider Timothy, we come to the last book that Paul wrote. ough
Philemon is the last book in the ordering of our New Testaments, chronologically
the book of Timothy is Paul’s nal letter. As we read the letter we are given a
glimpse into how the aged apostle is nishing his life and ministry. en we turn
to the book of Titus and close our consideration of letters from Paul.
Second Timothy—e book of Timothy is likely written during Paul’s nal
imprisonment (see Timothy :, ; :). Given that Paul believed the end of
his life was near, it is not surprising to hear Paul talking about coming to his end,
“being poured out as a drink oering,” speaking of “the time of [his] departure,
having “fought the good ght,” and “nish[ing] the race” (:–). At the end of
his life Paul desire to “pass the torch of his ministry in Ephesus on to Timothy in
a nal charge to bold witness for the gospel.”
Structure
. Using your reading in Introducing the New Testament as a guide, ll in
the chart below.
Structure of 2 Timothy
Passage Section Summary
2 Timothy 1:1-5
Greeting and thanksgiving. (Introducing, p 122)
2 Timothy 1:6-18
Paul encourages Timothy to be loyal and not be ashamed
of him, because Paul is not ashamed of the gospel.
(Introducing, p 122)
2 Timothy 2:1-26
Timothy is to be strong in grace, faithful and unashamed
in his ght against false teaching. He is to be strong in
grace and live uprightly. (Introducing, p 122)
69 Blomberg, From Pentecost to Patmos, 375.
, ,
2 Timothy 3:1-4:5
Paul prophesies of coming trouble in the last days,
and encourages Timothy to be strong in what he has
been taught. (Introducing, p 122)
2 Timothy 4:6-22
Paul closes the letter with personal comments, greetings,
and benediction. (Introducing, p 122)
eme (2 Timothy)—Unashamed Faithfulness to the Gospel and Ministry
As Paul passes the baton to Timothy he wants Timothy to be unashamed of
the gospel of Christ. Timothy would likely be ridiculed and harassed for the
doctrines he believed and taught. Despite the ridicule and harassment, Paul
desires that Timothy remain faithful. To do so would mean treasuring the gospel
and boldly proclaiming its message. e apostle longs for young Timothy to
persevere in unashamed gospel ministry till the end, as Paul himself has done.
. Read the following passages and make notes on Paul’s mentions of being
unashamed.
Timothy :
erefore do not be ashamed of the testimony about our Lord, nor of me his
prisoner, but share in suering for the gospel by the power of God.
.· First, there is a call to be “unashamed of the testimony about
our Lord” (the gospel). Second, Timothy is not be ashamed of the prisoner
Paul. He must remember that Paul was “saved…and called...” Therefore,
following the example of Paul was following the call of God.
Timothy :
12
which is why I suer as I do. But I am not ashamed, for I know whom I have
believed, and I am convinced that he is able to guard until that Day what has
been entrusted to me.
.· In his suffering, if Paul were unsure of his calling, or unsure of
the goodness, wisdom, and sovereignty of God he might have reason to be
ashamed. But he knew God and his Christ. He was confident in his Lord’s
ongoing sustaining work in his life and this gave him great courage.
New Testament Survey
Timothy :
15
Do your best to present yourself to God as one approved, a worker who has
no need to be ashamed, rightly handling the word of truth.
.· There will come a day when Timothy must stand before God
and give an account for his work. Thus, Timothy should appear ashamed
before men as he preaches the good news (1:8), but follow the example of
Paul (1:12), and thus appear before God as one who has no reason to be
ashamed (2:15).
It was mentioned in the note on : above that Timothy was to be unashamed
of the gospel (“testimony of our Lord”). roughout Timothy Paul is calling
his protégé to faithfully teach and guard the good news. In a place like Ephesus,
with the false teaching that was always threatening, the need to teach and guard
the truth was desperately needed.
. Read the following passages. What do they say about the need to teach
and guard the message?
Timothy :
…and what you have heard from me in the presence of many witnesses entrust
to faithful men who will be able to teach others also.
.· Implicit in the call to entrust the message to others is the need to
teach it. Paul taught the message to Timothy who should teach the message
to others, who should teach the message to others as well.
Timothy :–
14
Remind them of these things, and charge them before God not to quarrel
about words, which does no good, but only ruins the hearers.
15
Do your best
to present yourself to God as one approved, a worker who has no need to be
ashamed, rightly handling the word of truth.
.· In these two verses Timothy is to “remind…and charge” by
“rightly handling the word of truth.” Yet again, Paul is calling Timothy to
unashamedly and faithfully fulfill his ministry.
, ,
Timothy :–
And the Lord’s servant must not be quarrelsome but kind to everyone, able to
teach, patiently enduring evil,
25
correcting his opponents with gentleness. God
may perhaps grant them repentance leading to a knowledge of the truth,
26
and
they may come to their senses and escape from the snare of the devil, aer
being captured by him to do his will.
.· Here Timothy is to be “able to teach.” Part of the reason is that
“opponents” (vs. 25) of the gospel will need “correcting.” Perhaps, through
the faithful ministry of Timothy “God may grant them repentance” and
“they may come to their senses and escape the snare of the devil.”
Timothy :
4
But as for you, continue in what you have learned and have rmly believed,
knowing from whom you learned it
15
and how from childhood you have been
acquainted with the sacred writings, which are able to make you wise for
salvation through faith in Christ Jesus.
.· In contrast to the godlessness in the “last days” (3:1–9), Timothy
is to remain faithful, remaining rooted in the “sacred writings” (3:15)
because they are “God–breathed.”
Timothy :
…preach the word; be ready in season and out of season; reprove, rebuke, and
exhort, with complete patience and teaching.
.· Some may “wander off into myths” (4:4) and “accumulate for
themselves teachers to suit their own passions” (4:3), but Timothy must
faithfully “preach the Word.”
So, Timothy was to devote himself to gospel ministry. In contrast to those who
were tempted to be ashamed of the gospel when suering came, Timothy was
to remain bold. Instead of walking away when times became hard, Timothy
should remember the faithfulness of Paul and look forward to the coming of his
Lord (:, ). Furthermore, Timothy should be encouraged because God would
guard the message and preserve him as he faithfully endured in his calling (:;
:, –).
New Testament Survey
. What does faithfulness look like in your own life? When are times when
you feel “ashamed”? Record your thoughts and share with the class or a
Christian friend.
.· Answers will vary.
Required Reading:
▷ ESV Study Bible: Titus
▷ Introducing the New Testament: Titus
In our English Bible ordering, Titus represents the last of the Pastoral Epistles.
Paul had le Titus in Crete “to put what remained in order” (:). Paul, as with
the letters to Timothy, desired to leave instructions to the young minister in
order to set him up for success as he labored in Crete.
Relatively short when compared to the rest of Paul’s writings (only Philemon
is shorter), the letter leaves instructions regarding church leadership, the
relationship between older and younger believers, and takes some time to deal
with false teachers. By opening with a reference to church leadership, and by
relating how older and younger believers are to relate, Paul seems to imply that
a right organization of the church should leads believers to live in accord with
sound doctrine for Gods glory.
Structure
. Using your reading from Introducing the New Testament as a guide, ll in
the chart below:
Structure of Titus
Passage Section Summary
Titus 1:1-4
Paul reminds Titus of the promise of eternal life.
(Introducing, 122)
Titus 1:5-16
Titus was le to set up the church in Crete, and
is warned now against the rebellious people there.
(Introducing, 122)
Titus 2:2-15
Paul leaves detailed instructions for behavior
within the church. (Introduction, 122)
, ,
Titus 3:1-11
Paul details how Christians should interact
with authority, and contrasts it with unbelievers.
(Introducing, 123)
Titus 3:12-15
Specic, personal instructions, greetings,
and benediction. (Introducing, 123)
Theme (Titus)—Teaching Sound Doctrine
Pastor and author Mark Dever writes, “Paul…proceeds from the introduction to
present Titus with two basic challenges: rst, get good teachers in place; second,
teach the truth…this book is mainly about teaching.”
Paul is concerned that
Titus he himself, as well as appointing others who would, “teach what accords
with sound doctrine” (:).
So what does teaching “sound doctrine” include? e contents of chapter
and suggest that it at least includes instructing older men, older women,
and younger men certain truths (:–). It also includes giving instructions to
“slaves” (:–), though specic instruction to masters is missing (cf. Eph. :).
Furthermore, what Titus is to teach certainly includes instructing believers in
how “the grace of God has appeared…training [them] to renounce ungodliness
and worldly passions, and to live self–controlled, upright, and godly lives in
the present age” (:). Finally, Titus must teach the believers to relate rightly to
authorities (:), be ready for good works, and so on. e type of life he is calling
them to stands in stark contrast with who they once were (:). ey must realize
that when God’s grace appeared, and they were “justied by grace” (:), that
they were called to “good works” (:; cf. Eph. :).
. Read through the list of qualications for elders. How do the
qualications of the elders contrast with those of the false teachers
mentioned in :–?
.· Answers will vary. It may be helpful to point out to the students
that an elder is to be ‘a lover of good” (1:8). This focus on loving good,
and Christians being ready to do good works (cf. 2:14; 3:1, 8, 14), stands in
contrast to the false teachers who are “unfit for any good work” (1:16). The
instructor should be ready to note other comparisons as well.
70 Taken from The Message of the New Testament: Promises Kept by Mark Dever,
©2005, pp. 380. Used by permission of Crossway, a publishing ministry of Good News
Publishers, Wheaton, IL 60187, www.crossway.org.
New Testament Survey
. What category do you fall into when reading Titus :–? Are you an
older or younger man or woman? Given the instructions in Titus, what
things can you apply to your life?
.· Answers will vary.
. It was mentioned above that “good works” are a point of contrast with
the false teachers. In Ephesians : we are created for “good works.”
What are some “good works” that we should be eager to do?
.· Answers will vary. What should be noted is that Christians
should be eager to do good. While God gives us breath we should give
ourselves to doing good in this world. There are a many “good works” that
we should devote our energies towards. Furthermore, we give ourselves to
doing good until Jesus returns.
Day 4 Summary
The second letter that Paul writes to Timothy is likely the last letter he
wrote. He was nearing the end of his life and desired to pass the torch
to his young protégé. He calls Timothy to remain unashamedly faith-
ful to the gospel and ministry. Paul had left Titus in Crete to rightly
order the church and teach sound doctrine. As believers in Crete had
come to faith, they were to live in a radically different way than they
once did.
, ,
, ,
Day 5
Today we step back and consider the whole of each book and try to summarize
what we have learned. is section is designed to send you back into each book
and allow you to work through the overarching message of each for yourself.
In the space provided, begin writing down your thoughts about the
overarching message of these books. What do you think the author is mainly
trying to get across to his readers? What are his biggest concerns? What passages
are central to his letters? Aer spending some time writing and brainstorming,
attempt to summarize the message of each book in one sentence (one sentence
per book). en, explain your sentences in one or two paragraphs.
Brainstorming:
One-Sentence Summaries:
One-Paragraph Summaries:
New Testament Survey
Hebrews and James
We have come to the end of Paul’s letters in the New Testament and now begin
to survey Hebrews and the General Epistles. e phrase General Epistles is used
to describe James, - Peter, – John, and Jude. Sometimes the General Epistles
are called “catholic letters.” e word “catholic” does not refer to the Roman
Catholic Church, but to the universal, or general, nature of the writings. Today
we will consider Hebrews and James.
Aer completing this lesson, the student should
▷ have a general understanding of the author, recipients, and structure of
Hebrews and James.
▷ understand how the author presents Jesus as better than Moses, angels, Old
Testament laws, etc.
▷ be familiar with the importance of the theological concept of perseverance
of the saints and how it ts into the argument of Hebrews.
▷ understand the relationship between faith and works in James.
New Testament Survey
We have come to the end of Paul’s letters in the New Testament and now begin
to survey Hebrews and the General Epistles. e phrase General Epistles is used
to describe James, - Peter, – John, and Jude. Sometimes the General Epistles
are called “catholic letters.” e word “catholic” does not refer to the Roman
Catholic Church, but to the universal, or general, nature of the writings. Today
we will consider Hebrews and James.
Preliminary Issues: With only this lesson and two more remaining, the large
amount of reading will likely begin to weigh on students. ere are “only” two
books of the New Testament to work through this week, and yet both books
are historically dicult to understand at times. Hebrews is notoriously dicult
as it is lled with Old Testament imagery and allusions. Hebrews, it seems, is
written for those who are particularly familiar with the Old Testament and the
old covenant stipulations. James is dicult because it is structurally dicult to
follow and, at times, seems to undermine justication by faith alone (though it
never does).
Here are two resources we recommend:
▷ Douglas J. Moo, James: An Introduction and Commentary, Tyndale New
Testament commentaries v. (Nottingham, England : Downers Grove,
Ill: Inter-Varsity Press ; Intervarsity Press, ).
▷ D. A. Carson and four lectures on Hebrews from the Trinity
Evangelical Divinity School lecture series (available at divinitu.tiu.edu)
Authorship Issues: Speculation about who wrote Hebrews abounds. In the nal
analysis, we simply do not know who wrote this letter. In the rst video of the
Carson lectures mentioned above, the instructor can listen to renowned New
Testament scholar, D. A. Carson talk through the issue of authorship in brief. He
models faithfulness to the issue with the deserved brevity. With James we read
the only letter in the New Testament by the half-brother of Jesus. is brother,
who once failed to believe, has come to faith in Christ and is used to write a
powerful New Testament letter.
TN
Structural Issues: Again, the instructor will see that these New Testament
books move from the overtly theological to the immediately practical. Once
again, right thinking should lead to right living. is point deserves to be stated,
however brief, on more than one occasion. We very much desire to see the study
of the Bible and theology lead to right thinking about God, the gospel, and this
world. Right thinking should then lead to right living for the glory of King Jesus.
ematic Issues: In Hebrews, Jesus is better. Note the rhetorical power of
continually saying that Jesus is better, rather than simply using a superlative
(note this discussion by Carson in the lectures above). In James, faith in Jesus
that does not produce fruit (i.e. works) is a dead faith. Jesus is better, according
to Hebrews. According to James, faith in this Jesus who is better will lead to a life
of practical religion.
• Perseverance of the Saints—when the instructor and students turn to the
warning passages of Hebrews it will raise questions about this theological
issue. Can a true believer lose their salvation? Tread carefully here, noting
the quote by Dr. Tom Schreiner provided in the curriculum. Also, see John
Piper, Will You Be a Believer Tomorrow Morning, found at desiringGod.org.
• Justication and Works—the letter of James raises a notorious problem for
the reader. It seems to contradict the Pauline doctrine of justication by
faith alone. James explicitly says we are not justied by faith alone (James
:). Yet, upon careful investigation, it is shown that Paul and James are
friends, not enemies. ey do not stand in contradiction.
One-Sentence Summaries: Allow a few students read their summary
statements. Ask why they use the language they have chosen. What texts
have inuenced their decisions? What passages drove them to summarize the
message in the way they have chosen? Here are example summary statements:
• Hebrews: e message of Hebrews is that Jesus is supreme so Christians
should remain steadfast in their faith.
• James: e message of James is that in the midst of trials, you must wisely live
out your faith.
New Testament Survey
Day 1
Hebrews is not the easiest book in the New Testament to understand when
working verse by verse through the text. e book is lled with Old Testament
quotes, allusions, and imagery. is makes the book a bit dicult to grasp as the
reader makes their way through the pages.
Yet, this does not mean we are unable to grasp the overall message
of Hebrews. Aer all, what we are aiming at in our study is not a full
comprehension of every passage. Our aim is more modest. We merely hope
that aer studying Hebrews for the next two days you will be familiar with the
structure of the book and its overall message.
We suggest that the main message of Hebrews is that Jesus is supreme so
Christians should remain steadfast in their faith. In other words, persevere in
your faith because Jesus is better.
Required Reading:
▷ ESV Study Bible: Hebrews -
▷ Introducing the New Testament: Hebrews
Author
We do not know who wrote Hebrews. All attempts to designate an author appear
to be speculative, as the author never identies himself within the text. Hebrews
is not alone, though. e four canonical Gospels were also anonymous — the
text does not tell you that Matthew wrote, Matthew, or Luke wrote Luke, etc.
We rely on the early church tradition for such identication. Although several
theories of who wrote Hebrews have been suggested we do not know the identity
of the author.
. Does not knowing who wrote Hebrews cause you concern? If so, what
specic concerns do you have? How can we trust a book if we do not
know who wrote it?
.· Answers will vary.
What is clear from the text of Hebrews is that, whoever the author, this person
had extensive knowledge of the Jewish law, held the audience dear to his heart,
and had a loy view of Jesus Christ.
Recipients
Not only is the author of Hebrews anonymous, but the recipients are as well.
e author does not name the audience at any point. is, as with authorship,
has been the source of various debates. It is agreed that the writer is writing to
believers, but the identity of these believers is not clear.
. ough we do not know exactly who the audience is, what can we learn
about them from the letter in each of the following passages?
Hebrews :
Long ago, at many times and in many ways, God spoke to our fathers by the
prophets.
.· They are likely Jews, as we can see from the references to “our
fathers,” and the “prophets.”
Hebrews :
For good news came to us just as to them, but the message they heard did not
benet them, because they were not united by faith with those who listened.
.· They had already heard the “good news.”
Hebrews :-:
About this we have much to say, and it is hard to explain, since you have
become dull of hearing.
12
For though by this time you ought to be teachers, you
need someone to teach you again the basic principles of the oracles of God.
You need milk, not solid food,
13
for everyone who lives on milk is unskilled in
the word of righteousness, since he is a child.
14
But solid food is for the mature,
for those who have their powers of discernment trained by constant practice to
distinguish good from evil.
New Testament Survey
erefore let us leave the elementary doctrine of Christ and go on to
maturity, not laying again a foundation of repentance from dead works and of
faith toward God,
2
and of instruction about washings, the laying on of hands,
the resurrection of the dead, and eternal judgment.
3
And this we will do if
God permits.
4
For it is impossible, in the case of those who have once been
enlightened, who have tasted the heavenly gi, and have shared in the Holy
Spirit,
5
and have tasted the goodness of the word of God and the powers of the
age to come,
6
and then have fallen away, to restore them again to repentance,
since they are crucifying once again the Son of God to their own harm and
holding him up to contempt.
7
For land that has drunk the rain that oen
falls on it, and produces a crop useful to those for whose sake it is cultivated,
receives a blessing from God.
8
But if it bears thorns and thistles, it is worthless
and near to being cursed, and its end is to be burned.
9
ough we speak in this way, yet in your case, beloved, we feel sure of
better things—things that belong to salvation.
10
For God is not unjust so as to
overlook your work and the love that you have shown for his name in serving
the saints, as you still do.
11
And we desire each one of you to show the same
earnestness to have the full assurance of hope until the end,
12
so that you may
not be sluggish, but imitators of those who through faith and patience inherit
the promises.
.· The audience appears to be stagnant in their faith, and should
have been “teachers” but still needed basic instruction.
Hebrews :-
32
But recall the former days when, aer you were enlightened, you endured a
hard struggle with suerings,
33
sometimes being publicly exposed to reproach
and aiction, and sometimes being partners with those so treated.
34
For you
had compassion on those in prison, and you joyfully accepted the plundering
of your property, since you knew that you yourselves had a better possession
and an abiding one.
35
erefore do not throw away your condence, which has
a great reward.
36
For you have need of endurance, so that when you have done
the will of God you may receive what is promised.
37
For,
“Yet a little while,
and the coming one will come and will not delay;
38
but my righteous one shall live by faith,
and if he shrinks back,
my soul has no pleasure in him.”
39
But we are not of those who shrink back and are destroyed, but of those who
have faith and preserve their souls.
.· They have endured suffering. They had “joyfully accepted the
plundering” of their possessions.
Hebrews :
In your struggle against sin you have not yet resisted to the point of shedding
your blood.
.· They were suffering, but had not yet struggled to the point of
shedding blood.
Hebrews :
erefore let us be grateful for receiving a kingdom that cannot be shaken, and
thus let us oer to God acceptable worship, with reverence and awe,
.· Though they were suffering on earth, they had already received a
kingdom that could not be shaken.
From this short survey of the book, then, we can see that what they yet needed
was someone to remind them Jesus is better than everything, and that clinging
to him was their only hope.
e structure of the book of Hebrews is oen compared to a sermon. at is,
both exposition and exhortation are present in the book. As the author explains
important theological points, he calls for the correct ethical response. As we
have stated in previous lessons (e.g. Romans and Ephesians), right thinking
should lead to right living.
New Testament Survey
. Using your reading from Introducing the New Testament as a guide, ll in
the chart below:
Structure of Hebrews
Passage Section Summary
Hebrews 1:11-2:18
Jesus is superior to angels, having identied
himself as the great high priest to fallen humans.
(Introducing, p. 131)
Hebrews 3:1-4:13
Jesus is superior to Moses. (Introducing, p. 131)
Hebrews 4:14-6:20
Jesus is the great high priest, qualied in every way,
who knows what it is to feel weakness. Apostates
cannot be recovered, so be careful to move toward
maturity, and not fall away. Hope in God’s promises.
(Introducing, p 131)
Hebrews 7:1-10:18
Jesus is a priest of the order of Melchizidek, which is
superior to that of the Levites. Jesus’s sacrice was
permanent. (Introducing, p 132)
Hebrews 10:19-12:29
A warning to persevere, as is required. Jesus
provided the way to God, through the Fathers
provision. Trials are discipline; do not fall away, but
persevere. (Introducing, p 132)
Hebrews 13:1-25
Conclusion warning against particular temptations
to fall away, closing requests, greetings, and prayer.
(Introducing, p 132)
Day 1 Summary
Today we introduced you to Hebrews. The letter is presumably writ-
ten to Jewish Christians who were suffering for the faith. Though we
do not know who wrote the letter, we know that the author had a
high view of the person and work of Christ. The contents of the book
seem to be oriented around this high view of Jesus as the author writes
about the supremacy of Jesus over people, institutions, and events.
Day 2
()
Required Reading:
▷ ESV Study Bible: Hebrews -
—
e writer of Hebrews continually shows that Jesus is better, rather than simply
saying that Jesus is best. ere are times when the use of the comparative (better)
brings more punch to a discussion than an appeal to the superlative (best).
e
writer of Hebrews is able to compare Jesus to numerous things and in each case
say that Jesus is better.
e overall message of Hebrews is that Jesus is better. He is better than
angels, Moses, the Aaronic priesthood, and everything else. It seems that the
audience may have been tempted to return to the Jewish religious system.
Aer all they were suering for their faith. ey endured the loss of so much
(Hebrews :-) and standing rm would no doubt be dicult. But if they
le Jesus and returned to the old Jewish system, they would be returning to
something far inferior to Christ and his saving work. Since Jesus is better, cling
to him.
Better than Angels (:-:)—In these rst two chapters Jesus is shows to be
superior to the angels in a number of ways. Aer we look at how Jesus is better
than angels, we need to comment on why the author felt the need to elaborate on
Christ’s supremacy over angelic beings.
71 See D. A. Carson, “The Book of Hebrews” in four lectures at Trinity Evangelical
Divinity School: http://divinity.tiu.edu/media-resources/video/teds-lecture-series-d-
a-carson/
New Testament Survey
. Read the passages below and write down how Jesus is shown to be better
than the angels in each.
Hebrews :
For to which of the angels did God ever say,
“You are my Son,
today I have begotten you”?
Or again,
“I will be to him a father,
and he shall be to me a son”?
.· Jesus is superior because of his relationship to the Father. No
angel was tied to David kingship, yet he is God’s son, who sits on the
Davidic throne.
Hebrews :
But of the Son he says,
“Your throne, O God, is forever and ever,
the scepter of uprightness is the scepter of your kingdom.
.· Jesus is called “God,” not “winds,” and “flames of fire.”
Hebrews :-
And,
“You, Lord, laid the foundation of the earth in the beginning,
and the heavens are the work of your hands;
11
they will perish, but you remain;
they will all wear out like a garment,
12
like a robe you will roll them up,
like a garment they will be changed.
But you are the same,
and your years will have no end.”
13
And to which of the angels has he ever said,
“Sit at my right hand
until I make your enemies a footstool for your feet”?
.· Jesus “laid the foundation of the earth” (creative action),
will outlast the heavens and live forever (eternality), and he sits at the
right hand of the Father (authority). These are all superior to angelic
characteristics.
ese passages come together to clearly inform the reader that when compared
to angels, Jesus is better. But why focus on angels? Was there a problem with
worshipping angels that needed to be addressed? Did the audience have some
sense that Jesus was inferior to angelic creatures? It is more likely that this
section is tied to Hebrews :, where the author urges the readers not to neglect
what they have heard from God through the Son (cf. :). us, the writer argues
from the lesser to the greater. If the message declared by angels was reliable, and
judgment came to those who neglected the angelic message, how much more
should they heed the revelation of he Son! So the discussion about angels sets
the stage for the rst warning passage in the epistle.
Better than Moses (3:1-4:13)—Not only is Jesus better than angels, he is
superior to Moses! is is a huge statement from the author, as the audience
may be predominately Jewish Christians. Moses was the great prophet of the Old
Testament and it is through Moses God had delivered the people from Egypt.
It is by Moses that Israel receives the Law. As these readers suered for their
faith, returning to their Jewish roots, and possibly escaping persecution by doing
so, would be a tantalizing option. Yet, if they returned to the Jewish religion,
and thus returned to following the Law of Moses, they would be turning to an
inferior man and system.
. In Hebrews :- Moses and Jesus are contrasted. Moses was faithful as a
“servant” (:), but Jesus was faithful as “a son.” How does the imagery of
the “servant” and the “son” over the house show that Jesus is better than
Moses?
.· Answers will vary. Moses was in God’s house, serving as a
servant. But Christ was over the house of God as an heir. Obviously, Jesus
is better.
Better than Other Priests (Hebrews 4:14—7:28)—is large section explains to
the reader that the priesthood under the old Mosaic system is inferior to the
risen Christ. Jesus is “a great high priest” who is “without sin” (:). Every other
high priest was tainted by sin and had to oer sacrices for his own sins before
he could sacrice on behalf of the people (:). e sinless Jesus oered himself
once for all (:).
Furthermore, Jesus is not in the line of Aaron, but is a priest “aer the order
of Melchizedek” (:). is is important as Melchizedek represents a superior
priesthood (:). e Levitical priesthood was inferior to Melchizedek, as the
latter received tithes from Abraham and seems to escape death. Jesus was a
priest aer the superior order of Melchizedek!
THINK: The priests in the Old
Testament would be required to
make repeated sacrifices for the
sins of the people. One way that
the writer of Hebrews proves the
superiority of Jesus is by pointing
to the finality of Jesus’ sacrifice.
Read the following passages
and then reflect on the sacrificial
offering provided by Christ
on the cross: Hebrews 4:14-5:4;
7:23-25; 7:26-28.
New Testament Survey
Better than the Old Covenant (Hebrews 8:1—10:39)—e old covenant came
on tablets of stone (cf. Exodus :; Deut. :; :). e new covenant is
written on “hearts” (Heb. :; Jer. :). e shedding of blood raties both
covenants (:).
e major dierence is the internal versus external nature of
the two covenants.
e old covenant was an external covenant. at is, it gave a set of laws
that governed how the Jews were to live in relation to Yahweh without doing
anything to them internally. It was powerless to aect change because it was not
“written on their hearts.” In contrast, the new covenant that Jesus inaugurates is
better because it is not merely external. e new covenant acts internally (: :
“I will put my laws into their minds, and write them on their hearts…”) to change
God’s people and cause them to walk in his ways.
Better than Other Heroes of the Faith (Hebrews 11:1—12:29)—ere are certain
Christians that we look to as examples of faith and devotion to God. ey may
be pastors, authors, other family members, or friends. We oen look to them
because they display personal piety, knowledge of Scripture, and zeal for God’s
glory. Having those types of heroes is not necessarily wrong (cf. Philippians
:). Yet, all of our heroes are merely men. ey are models of faith, but they are
imperfect and inconsistent models.
. In Hebrews and , what is it about Jesus that makes him better than
other “heroes” of the faith?
.· In chapters 11 and 12 the writer commends the faith of a number
of biblical characters. Yet, even as we remember their example we must
“look to Jesus, the founder and perfecter of our faith…(12:2). It is Jesus
is perfectly displays the Father (1:3), has never sinned (4:15), and blazed
the trail to reconciliation with God so that we can draw near to him in
boldness (10:22).
e writer of Hebrews compares Jesus to people, institutions, and even heavenly
creatures. As each comparison is made Jesus is shown to be superior. e author
of Hebrews, seeking to encourage suering Christians, repeatedly shows that
Jesus is better. Because he is better, they should cling to him.
72 See Exodus 24:8; Matt. 26:28; Mark 14:24; Luke 22: 20.
—
e danger of returning to the inferior Mosaic system is no laughing matter.
Heaven and hell hang in the balance as those who walk away prove to be
unregenerate and not part of God’s people (cf. John :). e author doesn’t
stop at showing them Jesus is better, thereby calling these believers to remain
committed to Jesus. e writer also warns the readers that they “have come to
share in Christ if indeed [they] hold [their] original condence rm to the end”
(:).
Warning Passages—ere are ve warning passages in Hebrews. As the
author details the supremacy of Jesus over certain realities, he turns at critical
junctures to warn readers of the dangers of falling away from Jesus, who is
supreme, and trusting in something else.
What is the purpose of including these warnings? New Testament scholar,
omas R. Schreiner, gives a succinct answer, “e warning passages that
punctuate the letter were written so that the readers would persevere and be
saved on the last day…”
us, Dr. James Hamilton, of Southern Seminary,
can say that Hebrews “is not an evangelizing letter calling for conversion but
a discipling letter calling for perseverance, growth in holiness, and deeper
perception of what God has done in Christ.”
. Read each of the passages below, write down the warning, and note
which part of the outline they fall under:
Hebrews :-
1
erefore we must pay much closer attention to what we have heard, lest we dri
away from it.
2
For since the message declared by angels proved to be reliable,
and every transgression or disobedience received a just retribution,
3
how shall we
escape if we neglect such a great salvation? It was declared at rst by the Lord, and
it was attested to us by those who heard,
4
while God also bore witness by signs and
wonders and various miracles and by gis of the Holy Spirit distributed according
to his will.
.· The writer warns against neglecting the message that they have
heard. Because the angels’ message was reliable, Jesus’s message is even
more so, because he is superior to them.
73 Schreiner, New Testament Theology, 394.
74 James M. Hamilton, God’s Glory in Salvation through Judgment: A Biblical Theology
(Wheaton, Ill: Crossway, 2010), 515.
New Testament Survey
Hebrews :-:
3:12
Take care, brothers, lest there be in any of you an evil, unbelieving heart, leading
you to fall away from the living God.
13
But exhort one another every day, as long
as it is called “today,” that none of you may be hardened by the deceitfulness of sin.
14
For we have come to share in Christ, if indeed we hold our original condence
rm to the end.
15
As it is said,
“Today, if you hear his voice,
do not harden your hearts as in the rebellion.”
16
For who were those who heard and yet rebelled? Was it not all those who le
Egypt led by Moses?
17
And with whom was he provoked for forty years? Was it not
with those who sinned, whose bodies fell in the wilderness?
18
And to whom did he
swear that they would not enter his rest, but to those who were disobedient?
19
So
we see that they were unable to enter because of unbelief.
4:1
erefore, while the promise of entering his rest still stands, let us fear lest any
of you should seem to have failed to reach it.
2
For good news came to us just as
to them, but the message they heard did not benet them, because they were not
united by faith with those who listened.
3
For we who have believed enter that rest,
as he has said,
“As I swore in my wrath,
‘ey shall not enter my rest,’”
although his works were nished from the foundation of the world.
4
For he has
somewhere spoken of the seventh day in this way: “And God rested on the seventh
day from all his works.”
5
And again in this passage he said,
“ey shall not enter my rest.”
6
Since therefore it remains for some to enter it, and those who formerly received the
good news failed to enter because of disobedience,
7
again he appoints a certain day,
“Today,” saying through David so long aerward, in the words already quoted,
“Today, if you hear his voice,
do not harden your hearts.”
8
For if Joshua had given them rest, God would not have spoken of another day
later on.
9
So then, there remains a Sabbath rest for the people of God,
10
for
whoever has entered God’s rest has also rested from his works as God did from his.
11
Let us therefore strive to enter that rest, so that no one may fall by the same
sort of disobedience.
12
For the word of God is living and active, sharper than any
two-edged sword, piercing to the division of soul and of spirit, of joints and of
marrow, and discerning the thoughts and intentions of the heart.
13
And no creature
is hidden from his sight, but all are naked and exposed to the eyes of him to whom
we must give account.
.· The writer warns against unbelief, using the failure of previous
generations as an example to encourage the audience to listen with ears of
faith.
Hebrews :-:
5:11
About this we have much to say, and it is hard to explain, since you have become
dull of hearing.
12
For though by this time you ought to be teachers, you need
someone to teach you again the basic principles of the oracles of God. You need
milk, not solid food,
13
for everyone who lives on milk is unskilled in the word of
righteousness, since he is a child.
14
But solid food is for the mature, for those who
have their powers of discernment trained by constant practice to distinguish good
from evil.
6:1
erefore let us leave the elementary doctrine of Christ and go on to
maturity, not laying again a foundation of repentance from dead works and of
faith toward God,
2
and of instruction about washings, the laying on of hands,
the resurrection of the dead, and eternal judgment.
3
And this we will do if God
permits.
4
For it is impossible, in the case of those who have once been enlightened,
who have tasted the heavenly gi, and have shared in the Holy Spirit,
5
and
have tasted the goodness of the word of God and the powers of the age to come,
6
and then have fallen away, to restore them again to repentance, since they are
crucifying once again the Son of God to their own harm and holding him up to
contempt.
7
For land that has drunk the rain that oen falls on it, and produces a
crop useful to those for whose sake it is cultivated, receives a blessing from God.
8
But if it bears thorns and thistles, it is worthless and near to being cursed, and its
end is to be burned.
9
ough we speak in this way, yet in your case, beloved, we feel sure of better
things—things that belong to salvation.
10
For God is not unjust so as to overlook
your work and the love that you have shown for his name in serving the saints, as
you still do.
11
And we desire each one of you to show the same earnestness to have
the full assurance of hope until the end,
12
so that you may not be sluggish, but
imitators of those who through faith and patience inherit the promises.
.· The author warns against spiritual stagnation. Failure to grow is
a sign of unhealthiness, and perhaps even spiritual deadness.
New Testament Survey
. We believe that true Christians will persevere till the end, by God’s grace
and sustaining power, those who are truly born-again will never turn
from Jesus nally. If that is true, why does the writer of Hebrews include
so many warnings within this letter?
.· Hebrews seems to indicate that falling away is something that
can happen! God uses means to accomplish his ends. For instance, God will
save his elect as his people witness to the ends of the earth. The same idea
is present in Hebrews. Jesus will lose none who are truly his. One of keeping
them from walking away is through the use of warning passages found in
Hebrews.
Day 2 Summary
Jesus is better, so cling to him till the end. The audience had suffered
greatly for their faith in Jesus. There was a strong temptation to return
to the Mosaic Law, to turn back to Moses and the Old Covenant. The
author writes to call his readers to remain faithful to Jesus since he is
far superior to Moses and the priesthood; the new covenant that he
inaugurated was better than the old covenant; and Jesus is better than
all the heroes of the faith combined. Reminding the readers that Jesus
was better is meant to encourage believers to stand firm till the end.
The author also issues warnings. Failing to hold fast to the faith and
falling away from Jesus would mean judgment at the hands of God,
who is a consuming fire.
One of the tensions that
we often feel in the Bible is
God’s sovereignty and human
responsibility. That is, God is in
complete control of all things and
yet human beings are responsible
for their actions. The warning
passages illustrate the theological
tension. The Bible teaches that
Jesus will never lose what the
Father has given him (John 6:39).
Indeed, all God called and justified
will be “glorified” (Romans 8:29-
30). And yet, eternal life will only
be true of those who stand firm
till the end (cf. Matthew 24:13).
Day 3
Required Reading:
▷ ESV Study Bible: James -
▷ Introducing the New Testament: Chapter : James
ere are thousands, maybe millions, of people who verbally claim to be
Christians, yet their faith does not impact their daily lives. ey may attend a
church, even serve in some capacity, but outside of Sunday morning, it might
be impossible to recognize them as Christians. e author of James apparently
knew some Christians like this, or at least a few that were struggling with such
ideas. So he writes to let them know that their faith should be active. at is, the
faith that they claimed to have should result in changed behaviors. If their faith
didn’t produce fruit, it was a dead faith.
e theological message of James seems to be that in the midst of trials,
you must wisely live out your faith. James highlights the theme of trials and
temptations while calling for wise living that is evidence of a genuine faith in
Jesus. If that wise life is not something that characterizes a believer, if good
works are not evident in his or her life, then it is questionable whether or not
their faith in Jesus is real. Consequently, if their faith is not real (:; “dead”),
then “that faith” cannot save.
Author
In your reading of Introducing the New Testament you were introduced to
the debates surrounding authorship of this letter. e historic claim is that
James, the half-brother of Jesus, is the author. It is this James that would play a
prominent role in the Jerusalem church and is the best known James in our New
Testaments.
Read John :. It is helpful to consider that the brothers of Jesus had failed
to believe in him. We can oen think of biblical gures as paragons of faith and
virtue, always standing rm in their commitment to Jesus. But with James, the
very (half) brother of Jesus, we see that the gi of faith must be given even to the
biblical authors!
New Testament Survey
We are not sure when James comes to saving faith, we simply know that he
did. It may be possible he came to faith before the crucixion, or he may have
believed aer the risen Christ appears to James ( Corinthians :).
. James was the (half) brother of Jesus and had not believed. How does his
example encourage you in your evangelistic work?
.· Answers will vary. The question is designed to cause students
to think about lost people in their lives that simply refuse time and again
to trust in Jesus. James had spent much time with Jesus and still it took
years for him to come to saving faith. We must persevere in our evangelistic
efforts. No one is beyond the grip of grace.
Recipients
e opening of the letter identies “the twelve tribes in the Dispersion” as
the audience James has in mind. So, in one sense we know generally who the
audience is. Yet, on the other hand we must decide who specically James is
referencing by using this phrase.
. According to your reading, who are the intended recipients of this letter?
.· According to the textbook, this letter is meant for a number of
Jewish Christians.
. ough the people of God are scattered across the globe today, there is a
day coming when God will “gather his elect” (Matthew :). List as many
implications of this truth as you can when considering the present scattered
nature of the church and the day coming when God gathers the church.
.· Answers will vary. A few things that may be helpful to point out
are listed below:
. The family of God is scattered and this reminds us that we are longing
for our true home (Philippians 3:20; Hebrews 13:1).
. Many of our brothers and sisters in Christ are suffering for their faith.
Because of the church’s scattered nature, we know that our present
circumstances do not necessarily reflect that of other believers.
. The New Testament writers speak of the one people of God (cf.
Ephesians 2:15), and here those in “dispersion” are all “brothers”
(1:2). We should remember that all Christians, in all times, and in all
places, no matter how far removed from us personally, are part of our
Christian family.
When the reader tries to develop a clear outline to James it is readily apparent
that this is no easy task. Some have suggested that no logical ow of thought
can be found (e.g. Martin Luther) in the book. Still others argue that James is a
tightly formed letter with a discernible structure.
. Fill in the table below, using your reading as a guide.
Structure of James
Passage Section Summary
James 1:1
“Opening addresses…” (Introducing, 136).
James 1:2-18
“Trials and maturity” (Introducing, 136).
James 1:19-26
“True Christianity is seen in its works”
(Introducing, 136).
James 3:1-4:12
“Community dissensions” (Introducing, 136).
James 4:13-5:20
“Implications of a Christian worldview”
(Introducing, 136).
James 5:12-20
“Concluding exhortations” (Introducing, 136).
Day 3 Summary
The letter of James is written by the half-brother of Jesus. He did not
initially believe that Jesus was the Christ. Yet, he eventually comes to
faith and God uses him in powerful ways. Though we are uncertain as
to who the recipients are exactly, it is clear that the letter is addressed
to a dispersed body of believers. This fact reminds us that the Church
is not at home in this world and we are longing for the day when God
gathers his people. Though the structure of the letter is of intense
debate, noting the contents of the letter provides a helpful outline.
New Testament Survey
Day 4
()
—
Required Reading: ESV Study Bible, James -
James uses a fair number of imperatives in the letter. James is exhorting his
readers that they must not simply claim to have faith, but their faith must be
active. is means resisting worldliness, having a distinctly Christian worldview,
and a host of other things.
A workless faith is a worthless and dead faith. It cannot save. It is a faith
like that of the demons who believed, but shuddered (James :). e writer of
James calls believers to be “doers of the word” (:) and to fulll the royal law
(:). Followers of Jesus should put their faith on display through their works
(:), or else their faith proves “dead” (:). All this combines to challenge the
Christian to put their faith into action.
. In the passages below, what is the call to Christians? How should they
live? Record your thoughts on each section.
James :-
22
But be doers of the word, and not hearers only, deceiving yourselves.
23
For if
anyone is a hearer of the word and not a doer, he is like a man who looks intently
at his natural face in a mirror.
24
For he looks at himself and goes away and at once
forgets what he was like.
25
But the one who looks into the perfect law, the law of
liberty, and perseveres, being no hearer who forgets but a doer who acts, he will be
blessed in his doing.
.· James calls Christians not merely to hear commands and
teaching but to follow them. Failing to “do” the Word could be evidence that
the Word has not been implanted in our hearts (James 1:21).
James :-
14
What good is it, my brothers, if someone says he has faith but does not have
works? Can that faith save him?
15
If a brother or sister is poorly clothed and lacking
in daily food,
16
and one of you says to them, “Go in peace, be warmed and lled,”
without giving them the things needed for the body, what good is that?
17
So also
faith by itself, if it does not have works, is dead.
18
But someone will say, “You have faith and I have works.” Show me your faith
apart from your works, and I will show you my faith by my works.
19
You believe
that God is one; you do well. Even the demons believe—and shudder!
20
Do you
want to be shown, you foolish person, that faith apart from works is useless?
21
Was
not Abraham our father justied by works when he oered up his son Isaac on the
altar?
22
You see that faith was active along with his works, and faith was completed
by his works;
23
and the Scripture was fullled that says, “Abraham believed God,
and it was counted to him as righteousness”—and he was called a friend of God.
24
You see that a person is justied by works and not by faith alone.
25
And in the
same way was not also Rahab the prostitute justied by works when she received
the messengers and sent them out by another way?
26
For as the body apart from
the spirit is dead, so also faith apart from works is dead.
.· Faith that does not issue forth into a changed life is not a saving
faith. Paul tells us we are saved by faith alone. James reminds us that the
faith that saves is never alone.
James :-
1
Not many of you should become teachers, my brothers, for you know that we who
teach will be judged with greater strictness.
2
For we all stumble in many ways. And
if anyone does not stumble in what he says, he is a perfect man, able also to bridle
his whole body.
3
If we put bits into the mouths of horses so that they obey us, we
guide their whole bodies as well.
4
Look at the ships also: though they are so large
and are driven by strong winds, they are guided by a very small rudder wherever
the will of the pilot directs.
5
So also the tongue is a small member, yet it boasts of
great things.
How great a forest is set ablaze by such a small re!
6
And the tongue is a
re, a world of unrighteousness. e tongue is set among our members, staining
the whole body, setting on re the entire course of life, and set on re by hell.
7
For
every kind of beast and bird, of reptile and sea creature, can be tamed and has
been tamed by mankind,
8
but no human being can tame the tongue. It is a restless
evil, full of deadly poison.
9
With it we bless our Lord and Father, and with it we
curse people who are made in the likeness of God.
10
From the same mouth come
This passage of Scripture has been
the source of controversy. At
first glance it seems to challenge
Paul’s teaching that justification
is by faith alone. After all, Paul
says that “by the works of the
law no one will be justified”
(Romans 3:20, 28). In contrast,
James says, “You see that a person
is justified by works and not by
faith alone.” So does the Bible
contradict itsel? Introducing the
New Testament helpfully points
out the differences in the way
James might be using the word
for “justify.” It may also be helpful
to note that James is not saying
that true faith will not justify. His
problem is with “dead” faith. In
2:14b James says, “Can that faith
save him?” The pronoun “that”
points back to a faith that is
devoid of works (2:14a:
“if someone says he has faith
but does not have works”).
That workless faith is said
later to be a dead faith (2:26).
New Testament Survey
blessing and cursing. My brothers, these things ought not to be so.
11
Does a spring
pour forth from the same opening both fresh and salt water?
12
Can a g tree, my
brothers, bear olives, or a grapevine produce gs? Neither can a salt pond yield
fresh water.
.· James calls Christians to speak in a way that gives evidence of
the genuineness o their faith (cf. Matthew 12:34; Luke 6:45).
James :-
1
What causes quarrels and what causes ghts among you? Is it not this, that your
passions are at war within you?
2
You desire and do not have, so you murder. You
covet and cannot obtain, so you ght and quarrel. You do not have, because you
do not ask.
3
You ask and do not receive, because you ask wrongly, to spend it on
your passions.
4
You adulterous people! Do you not know that friendship with the
world is enmity with God? erefore whoever wishes to be a friend of the world
makes himself an enemy of God.
5
Or do you suppose it is to no purpose that the
Scripture says, “He yearns jealously over the spirit that he has made to dwell in
us”?
6
But he gives more grace. erefore it says, “God opposes the proud, but gives
grace to the humble.”
7
Submit yourselves therefore to God. Resist the devil, and he
will ee from you.
8
Draw near to God, and he will draw near to you. Cleanse your
hands, you sinners, and purify your hearts, you double-minded.
9
Be wretched and
mourn and weep. Let your laughter be turned to mourning and your joy to gloom.
10
Humble yourselves before the Lord, and he will exalt you.
11
Do not speak evil against one another, brothers. e one who speaks against
a brother or judges his brother, speaks evil against the law and judges the law. But
if you judge the law, you are not a doer of the law but a judge.
12
ere is only one
lawgiver and judge, he who is able to save and to destroy. But who are you to judge
your neighbor?
.· James warns against worldliness and self-. They should be
humble (4:6), and cease speaking “evil against one another” realizing that
there is only one “lawgiver and judge” (4:12).
In all of this is it clear that the audience needed to be exhorted to put their faith
into action. ey claimed to be Christians but their actions did not match their
confession. Mark Dever writes, “e point of hearing God’s Word is not to
simply know it; the point of hearing God’s Word is to do it.”
James is writing, in
75 Taken from The Message of the New Testament: Promises Kept by Mark Dever,
©2005, pp. 431. Used by permission of Crossway, a publishing ministry of Good News
Publishers, Wheaton, IL 60187, www.crossway.org.
a style that is reminiscent of the Old Testament prophets, to rebuke his hearers
and call them to faithfulness.
. Is it possible, given what we have read in James, for someone to claim
to have “faith” in Jesus and yet be cast into hell? What is the dierence
between belief that does not save and true belief?
.· Answers will vary. It is possible that someone says that they have
“believed” in Jesus and yet end up in hell. It is impossible to have saving
faith and be completely devoid of works! So, some may say they believe, and
their belief is real in the sense that they really do believe something. True
belief is more than mere mental assent to bare facts of the gospel. It involves
turning from sin (repenting) and trusting in, clinging to, and loving Jesus
as the only one who can save you. If that is the type of belief you have, then
you can be confident that on the last day you will be saved. And “works”
will corroborate your belief.
—
We should briey mention the theme of trials that both opens and closes
James (:-; :-). e audience that James was writing to apparently had
undergone, or was undergoing, trials of various sorts. Mistreatment came from
the outside and possibly even the inside. Yet, in all their trials they needed to
understand that God had a purpose. As the writer states, “the testing of your
faith produces steadfastness” (:). Coming to grips with God’s purposes behind
our suering helps us persevere.
. In James :– we read about the sin of partiality. Evidently some were
showing favoritism to the rich and powerful while mistreating the poor
and needy. What was strange about this, based on how the rich treated
them? Can you think of any examples where we might be tempted to
show preference to someone base on their socio-economic status?
.· Answers will vary. By showing favoritism to the rich, the
believers were catering to the very ones who oppressed them (James 2:6).
They had spurned the poor man to show favor to the rich man and it was
the rich man who dragged them to court! Thus, it seems they attempted to
placate their oppressors by showing them favor. In doing this they became
the very thing they hated.
The demons “believed” certain
facts but they were not saved
(2:19). Likewise, there will be many
who have “believed” in Jesus and
performed miracles in his name
but will be told to depart from
him (Matt. 7:21).
New Testament Survey
. Read James :-. What was causing suering within their midst?
.· Due to their selfishness, they began to fight and quarrel (James
4:2). This evidently led to speaking evil against one another (4:11) and
setting themselves up as judges (4:11-12). Once again, they were enduring
hardship of their own making.
James closes the letter by asking if anyone is suering among them (James
:). Given his references to trials at the opening of the book, it seems this is a
rhetorical question.
. What does James call them to in :–?
.· He knows they are suffering and wants them to persevere
through it. He has already called them to be patient (5:7-11), and now calls
them to endure suffering together by praying individually (5:13), calling for
the elders to pray (5:14), and having the elders anoint the suffering person
with oil (5:14). They must also confess their sins, that the person may be
healed (5:16).
When this theme is combined with the theme of putting your faith into action,
we are reminded of how dicult it is to live the Christian life. We are called to
live out our faith in the midst of a fallen world. We will suer, sometimes at the
hands of other Christians. We must patiently endure, prayerful waiting on the
Lord, while simultaneously putting our faith into action.
Day 4 Summary
Today we have considered the difference between a living faith and a
dead faith. A living faith is an active faith. Those who have a genuine
saving faith will put their faith on display through their works. A faith
that lacks worth is a dead faith that cannot save. It is also apparent
that James is writing to a suffering community. By telling the believ-
ers that the suffering is not outside of God’s control, but has a good
purpose, they are encouraged to persevere.
Day 5
Today we step back and consider the whole of each book and try to summarize
what we have learned. is section is designed to send you back into each book
and allow you to work through the overarching message of each for yourself.
In the space provided, begin writing down your thoughts about the
overarching message of these books. What do you think the author is mainly
trying to get across to his readers? What are his biggest concerns? What passages
are central to his letters? Aer spending some time writing and brainstorming,
attempt to summarize the message of each book in one sentence (one sentence
per book). en, explain your sentences in one or two paragraphs.
Brainstorming:
One-Sentence Summary for Hebrews:
One-Paragraph Summary for Hebrews:
New Testament Survey
One-Sentence Summary for James:
One-Paragraph Summary for James:
, –
& Peter, – John
ese ve letters come from the hands of two of the most important gures
in the New Testament. Peter is the apostle on whom Christ said he’d build his
church (Matthew :) and was the spokesmen among the apostles. John was
one of the original twelve (as was Peter) and was the disciple whom Jesus loved
(John :). us, in reading these ve letters we are reading the thoughts of
men who knew Jesus intimately and had followed him from the beginning.
Aer completing this lesson, the student should
▷ have a general understanding of the author, recipients, and structure of
these dierent letters.
▷ understand the importance of standing rm in the faith (i.e. persevering) as
discussed in Peter.
▷ understand how growth in Christian maturity ts into the argument of
Peter.
▷ be able to articulate how the three tests of faith in John are reinforced in
and John.
New Testament Survey
is lesson introduces us to the only two letters written by the apostle Peter.
ough Peter has shown up in a prominent way throughout the New Testament,
he has le us with only two written documents. John, however, has written much
of the New Testament. We have read the Gospel of John and now return to three
small letters that also come from his hand. In reading the writings of Peter and
John, we are once again reading the inspired thoughts of two men who knew
Jesus intimately and followed him from the beginning of his ministry.
Preliminary Issues: is is the last week the students will read more than two
New Testament books for one class period. Take time to encourage them to
nish strong. ey have almost completed the entire New Testament in one
semester! By God’s grace, they have learned much and have seen the breadth and
depth of the New Testament Scriptures.
Authorship Issues: At this point it might be helpful to remind the students of
Peter and his background. In the Gospel accounts we were told of Peter’s denial
of Christ at the moment of trial. Yet, Peter is restored and preaches powerfully at
Pentecost (Acts ). e two letters of Peter are yet more evidence that God used
the New Testament characters, despite their imperfections. What a tremendous
hope that leaves us!
Structural Issues: Again, don’t linger too long here. However, make sure you
have reviewed the structural list and can help the students follow the ow of the
arguments in all three books.
As far a the three letters from John, making note of how it seems John is
more general, John moves to a specic congregation, and John to a specic
individual, helps the student see the links between the works.
ematic Issues: Once again the issue of perseverance is raised. In Peter, the
way Christians are called to persevere (i.e. stand rm) is by remembering what
God has done through Christ. In Peter, continued growth in the faith that they
are preserving in. us, the two books compliment one another and this should
be noted.
• False Teachers—once again the issue of false teaching comes up. See
the article, 8 Symptoms of False Doctrine by Justin Taylor, found at
thegospelcoalition.org. Be prepared to ask students to name false teaching
that exists today.
, – TN
• Assurance of Salvation— John will give three tests for the believer to take
so that they may know they have eternal life ( John :). Assurance of
salvation is a continual issue Christians struggle with. We recommend the
following resources:
• Precious Sovereignty; Priceless Assurance, by John Piper (found at
desiringGod.org)
• John MacArthur, Saved without a Doubt: Being Sure of Your Salvation,
rd ed. (Colorado Springs, CO: David C Cook, ).
• Christopher David Bass, at You May Know: Assurance of Salvation in
1 John, NAC studies in Bible & theology v. (Nashville, Tennessee: B &
H Academic, ).
One-Sentence Summaries: Allow a few students to read their summary
statements. Ask why they use the language they have chosen. What texts
have inuenced their decisions? What passages drove them to summarize
the message in the way they have chosen? Here is a few example summary
statements:
• Peter: Peter writes to call his brothers and sisters to stand rm in God’s grace.
• Peter: Peter calls believes to withstand the error of false teaching by
remembering the truth that they have.
• John: We know God if we believe in Jesus, obey Jesus, and love the people of
Jesus.
• John: Love each other by continually walking in the truth.
• John: We are faithful to the truth, as we love fellow believers.
New Testament Survey
Day 1
Required Reading:
▷ ESV Study Bible: Peter
▷ Introducing the New Testament: Chapter : Peter
If you watch the news, surf the Internet for a few minutes, or go anywhere in
public, you are sure to catch a glimpse of some strange people. People have
strange habits, strange clothes, strange hairstyles, and strange beliefs. Strange-
ness characterizes most of us. And yet, Christians may be the strangest people of
all.
Consider what we believe as Christians. We believe that God created the
universe out of nothing. We believe that God created man and woman from dust
and that the whole human race can trace their existence back to two original
people. We confess that God became a human being, brought into this world
by a young virgin girl. We believe that Jesus, as God, died for his enemies. We
believe that a dead man was raised, is now alive, sits at the right hand of God,
and rules the universe. We believe that Christians, regardless of ethnicity or
geography, make up one family. And we believe that our King will return one
day, riding a horse, and crush all his enemies while ushering his people into his
kingdom!
Non-Christians nd out we believe these things and they think that we are
strange. And, they are right! We are “strangers” (:) to this world (cf. :). And
because of our strange-ness, because we believe and act in ways dierent from
them, they oen mock and persecute us. is seems to be the case for Peter’s
audience. ey have come under attack ( Peter :; :–; etc.) for their beliefs
and their corresponding way of life. Peter writes to call his brothers and sisters to
stand rm in God’s grace (:).
In other words, despite suering, Christians are to be holy as God is holy as
they await their coming salvation.
, –
Author
. Who do Carson and Moo claim wrote Peter? Summarize their reasons
in your own words.
.· The apostle Peter. They believe that his authorship is less
problematic than other options, and is backed by historical tradition.
. Peter is a tremendously helpful biblical character to think about. In
Luke :– we read the account of Peter denying Jesus three times.
Given that Peter was an apostle, a powerful preacher, an evangelist, and a
biblical author, how does his failure encourage you?
.· Answers will vary. The instructor should use the Peter’s denials
to remind the students that God uses imperfect people to accomplish his
purposes. By God’s grace, Peter would be used mightily by God to spread
the good news of the gospel and encourage God’s people.
Recipients
. To whom is Peter writing, according to Carson and Moo?
.· Carson and Moo believe that Peter’s audience was primarily
made up of Gentile Christians (1 Peter 1:18; 2:10; 4:3) in Asia Minor.
New Testament Survey
. Use your reading in Introducing the New Testament to ll in the chart
below:
Structure of 1 Peter
Passage Section Summary
1 Peter 1:1-2
Peter addresses the letter to scattered Christians,
whom he calls “God’s elect.” (Introducing, p 140)
1 Peter 1:3-2:10
e recipients are reminded of the hope and the inheritance
they have through Christ, and are reminded to live holy lives
because of God’s work through Jesus. ey are reminded that
they are destined to bring God glory. (Introducing, p 140)
1 Peter 2:11-4:11
An exhortation to live dierently from those around them
in a way that is attractive. Peter includes specic instructions
regarding submission to various human authorities,
and encourages them that Christ is and will be
victorious over evil. (Introducing, p 140)
1 Peter 4:12-5:11
Christian responses to suering should be “humble and
strong;” elders and younger members should act with proper
motives and responses. (Introducing, p 140)
1 Peter 5:12-14
Final greetings. (Introducing, p 140)
, –
Theme—Stand Firm in God’s Grace
It is possible that Peter : is the thesis of the entire book:
Peter :
“…I have written briey to you, exhorting and declaring that this is the true grace
of God. Stand rm in it.”
He has declared to them the unmerited favor of God that they have in Jesus,
and must plant their feet on this solid ground. In the face of suering, trials, and
persecution they must keep their feet rmly planted on the rock of God’s grace
that “will be brought to [them] at the revelation of Jesus Christ” (:).
e Encouragement to Stand Firm—if Christians in any generation are going
to persevere in the midst of suering, they will need encouragement. Peter
writes and oers a great deal of encouragement as he reminds the readers what
God has done in Christ. He also points to the future as they await the return of
Jesus.
Reection: Read the following passages and record how you think these
passages oer Christians, especially those who are suering, hope and
encouragement.
Peter :-
3
Blessed be the God and Father of our Lord Jesus Christ! According to his great
mercy, he has caused us to be born again to a living hope through the resurrection
of Jesus Christ from the dead,
4
to an inheritance that is imperishable, undeled,
and unfading, kept in heaven for you,
5
who by God’s power are being guarded
through faith for a salvation ready to be revealed in the last time
.· Answers will vary. The reminders in this passage give the reader
a confident and glorious hope for the future and serve to alleviate some of
the pain that is occurring in the present.
76 This theme borrowed from Bethlehem College & Seminary professor, Dr. Andrew
D. Naselli as articulated in his course, New Testament Background and Message.
New Testament Survey
Peter :-
9
But you are a chosen race, a royal priesthood, a holy nation, a people for his own
possession, that you may proclaim the excellencies of him who called you out of
darkness into his marvelous light.
10
Once you were not a people, but now you are
God’s people; once you had not received mercy, but now you have received mercy.
.· Answers will vary. It can be encouraging to remember that even
though the world may hate us, we are loved by God and are his people.
Peter :-
20
For what credit is it if, when you sin and are beaten for it, you endure? But if
when you do good and suer for it you endure, this is a gracious thing in the sight
of God.
21
For to this you have been called, because Christ also suered for you,
leaving you an example, so that you might follow in his steps.
.· Answers will vary. God is not taken off-guard by our suffering.
God is sovereign even over our trials.
Peter :-
17
For it is better to suer for doing good, if that should be God’s will, than for doing
evil.
18
For Christ also suered once for sins, the righteous for the unrighteous, that
he might bring us to God, being put to death in the esh but made alive in the
spirit…
.· Answers will vary. It is encouraging to remember that Christ
suffered too, and greatly. Likewise, it is encouraging to know that as we
reflect Christ in our suffering, we point the world to the one who bore their
sins.
Peter :
5
who by God’s power are being guarded through faith for a salvation ready to be
revealed in the last time.
Peter :
13
erefore, preparing your minds for action, and being sober-minded, set your
hope fully on the grace that will be brought to you at the revelation of Jesus Christ.
, –
Peter :
7
e end of all things is at hand; therefore be self-controlled and sober-minded for
the sake of your prayers.
Peter :
10
And aer you have suered a little while, the God of all grace, who has called you
to his eternal glory in Christ, will himself restore, conrm, strengthen, and establish
you.
.· Answers will vary. The end of suffering will soon come, and God
will “restore, confirm, strengthen, and establish” them.
e Life of One Who is Standing Firm—it is probably the case that the ethical
exhortations in Peter are descriptions of what standing rm looks like. Aer
setting the trajectory in :–, referencing the trials as the testing of ones faith
(:), and reminding the readers to remember the salvation they have obtained,
Peter says, “erefore, preparing your minds for action, and being sober-
minded, set your hope fully on the grace that will be brought to you at the
revelation of Jesus Christ” ( Peter :). He then calls the readers to “be holy” (
Peter :), “love one another” ( Peter :), and to “put away all malice and all
deceit and hypocrisy and envy and slander” ( Peter :). roughout the letter
Peter mixes exhortational material into his theology.
. Use your reading in Peter to describe what it means to be:
Holy:
.· 1 Peter 1:16: Christians are to commit themselves to living for
God’s glory and by implication be set-apart from sin. What follows 1:16
could be an explication of what it means to live a holy life. Those who are
standing firm in God’s grace are those who are pursuing holiness.
Witnesses:
.· 1 Peter 2:11-12: Witnesses must keep their conduct “honorable
among the Gentiles” so that they “see your good deeds and glorify God…”
Their life must be a testimony to the grace of God. Standing firm in the
grace of God means living a life that points others to God.
New Testament Survey
Loving:
.· They are to love one another, seen as they serve each other
within the church, “in order that in everything God may be glorified…”
In short, the audience is suering at the hands of those around them. ese
Christians need to be encouraged to stand rm in the midst of their trials. ey
are encouraged to do so by pointing towards the inheritance they have, the
salvation that is coming soon.
Day 1 Summary
Today you were introduced to 1 Peter. The apostle Peter, one of the
original twelve disciples, has historically been identified as the author.
Though he was an imperfect follower of Jesus, beset by weakness,
he was used by God to accomplish great things. His letter is written
to those who are suffering because of their faith in Jesus. Therefore,
Peter writes his letter to encourage them to stand firm till the end by
remembering the grace that God has shown them in Christ. If they
are standing firm, it will mean that they are living holy lives as God’s
witnesses who love one another.
, –
Day 2
Peter had already written one letter to his audience and now felt the need to
pen another. Apparently false teachers had crept into the church and threatened
to stunt the growth of the believers. Peter wanted his audience to grow in their
faith and to do that they needed to resist the false teachers. us, Peter is a
letter that is meant to calls his readers to withstand the error of false teaching by
remembering the truth that they have.
Required Reading:
▷ ESV Study Bible: Peter
▷ Introducing the New Testament: Chapter : Peter
Author
. According to Introducing the New Testament, who is the author of Peter,
and how to Carson and Moo draw their conclusion?
.· Although there is considerable debate over the authorship of 2
Peter, Carson and Moo believe that 2 Peter is written by the author stated
in the text: the apostle Peter. They believe that this conclusion is supported
by the recitations of personal memories, and that other theories prove
inconclusive. (Introducing, 144-145). More information is available in the
introductory essay for in the ESV Study Bible.
Recipients
. According to Peter, who are the recipients of the letter?
.· According to 2 Peter 3:1 it seems that (if “the previous letter”
is a reference to 1 Peter) this letter is written to the same audience as his
previous letter—which Carson and Moo believe was primarily made up of
Gentile Christians (1 Peter 1:18; 2:10; 4:3) in Asia Minor.. It may be helpful
to review the section on recipients in the section on 1 Peter.
New Testament Survey
. Fill in the chart below, using your reading from Introducing the New
Testament as a guide.
Structure of 2 Peter
Passage Section Summary
2 Peter 1:1-15
Greeting and exhortation, “reminding them of the truth they
must embrace.” (Introducing, 144)
2 Peter 1:16-21
“Christians can have absolute condence that Jesus
will come again…” (Introducing, 144)
2 Peter 2:1-22
“Peter denounces false teachers.” (Introducing, 144)
2 Peter 3:1-13
e recipients are encouraged to remember God’s
intervention in history as they combat false teachers who
reject Christ’s return. (Introducing, 144)
2 Peter 3:14-18
Exhortation and doxology. (Introducing, 144)
Theme 1—Growing in Faith
e Great Commission (Matthew :–) gives the church a mandate to
go into the world and make disciples. is call implies sharing the gospel and
baptizing those who come to faith in Jesus. At the same time, the call also
involves “teaching them [those who believe and are baptized] to obey all” that
Jesus commanded. e implication is that Christians are not meant to believe,
be baptized, and then coast through the rest of their spiritual life as infant
Christians. ey should grow in their faith.
, –
e apostle Paul condemned believers for failing to grow in their faith (cf.
Corinthians :–). e writer of Hebrews also urged believers to grow and press
on to maturity (Hebrews :–). In the same vein, Peter is concerned that his
readers grow in their Christian walk.
. Peter :- and write down the list of virtues that should be increasing
in the life of a Christian.
.· faith, goodness, knowledge, self-control, endurance, godliness,
brotherly affection, love. “For if these qualities are yours and are increasing,
they keep you from being ineffective or unfruitful in the knowledge of our
Lord Jesus Christ” (1:8).
. In Peter : Peter tells the readers to “make their calling and election
sure” by practicing the qualities mentioned in vs. –. Does Peter imply
that by doing these things we save ourselves?
.· Peter does not imply that we save ourselves by practicing these
qualities. Instead, Peter is concerned with believers increasing in their
confidence that God has called and elected them. Basically, if Christian
virtues are not manifested in the life of a professing Christian then that
person has little grounds for believing they are saved. The Instructor is
encouraged to read the ESV Study Bible Note on this passage for further
insight (ESV Study Bible, 2419).
. In :– Peter says he wants to “always remind” his readers of the
qualities that he has listed. is seems to be something that we should do
today. What are some avenues that we should use today to stir each other
up (:) to grow in Christian virtue?
.· Answers will vary. Through regularly sitting under biblical
preaching and teaching, and holding each other accountable, we remind
each other of who we are supposed to be in Jesus. This means that we
should be, and encourage others to be, participating members of a healthy
local church. It also means that we should engage in learning from and
teaching others the Scriptures as a means of sanctification (John 17:17).
Furthermore, it is a good idea to have those in our lives that can, on an
intimate level, hold us accountable to the faith we claim.
New Testament Survey
at Peter is concerned with his readers growing in their faith is further
emphasized by his return to the idea at the close of the letter. In his closing
words Peter once again calls the readers to “grow in the grace and knowledge of
our Lord and Savior Jesus Christ” (:).
. What are you currently doing in an eort to grow in your Christian
faith?
.· Answers will vary.
Theme 2—False Teachers
It seems fairly obvious throughout the letter that false teachers were troubling
the audience that Peter had in mind and Peter wants to squelch their inuence.
. How does Peter describe the false teachers? Read Peter and record as
many characteristics of the false teachers as you can nd.
.· Answers will vary.
. False—obvious, but important as what the readers have received is
said to be “the truth” (1:12).
. Christ denying (2:1)
. Sensual (2:2)
. Greedy (2:3)
. Bold and willful—-arrogant? (2:10)
. Blasphemous (2:10)
. Irrational animals (2:12)
. Blots and blemishes (2:13)
. Slaves of corruption (2:19)
, –
. According to Peter :-, what is the nal destination of false teachers?
.· The false teachers will be destroyed, but “the Lord knows how
to rescue the godly from trials…” (2 Peter 2:9). Just as God did not spare
the angels that sinned (2:4), nor did he save the ancient world (except for
Noah) (2:5), and as he condemned Sodom and Gomorrah, he gives an
example of what will happen to the ungodly (2:6). Furthermore, “the gloom
of utter darkness has been reserved” for them.
. What are a few safeguards against false teaching for an individual
Christian? For a church?
.· Answer will vary. However, the instructor should point to the
list of virtues that Peter lists in chapter 1. These are the types of things that
should be true of those who would teach God’s word. Christians guard
against false teachers by knowing the Scriptures. And churches guard
against false teaching by appointing qualified elders and holding them
accountable.
Day 2 Summary
Today we have considered two themes that are found in 2 Peter. Peter
has written to believers and urged them to grow in their faith. By
growing in the grace and knowledge of God they would make their
calling and election sure. However, the presence of false teachers
threatened to stunt their growth. Therefore Peter characterizes the
false teachers and shows that their end was destruction. Thus, the
believers should not pay attention to their destructive heresies and be
established in the truth they have received (1:12).
New Testament Survey
Day 3
First John brings us back to a familiar author: John, the son of Zebedee. We
rst encountered John’s writing in e Gospel of John. In that book we were
introduced to some of the most famous Christian teachings found in the New
Testament, and possibly the most oen quoted verse in the Bible (John :).
Now John gives us three letters that represent his ongoing pastoral concern for
those who have believed in Jesus.
Required Reading:
▷ ESV Study Bible: John
▷ Introducing the New Testament: Chapter : 1–3 John
Author
. Summarize the discussion of authorship from your reading Introducing
the New Testament:
.· Answers will vary.
Recipients
. Summarize the discussion of recipients of - John from your reading in
Introducing the New Testament.
.· Answers will vary.
, –
Theme—Assurance
We are all enemies of God when we enter the world (Romans :; cf. Psalm
:). When you stand before God on that Day of Judgment, you want to be
certain that the war between you and the Lord is over. You want to be certain
that the atoning sacrice of Jesus, his propitiating work, is something that has
been applied to your soul. For it is a fearful thing to fall into the hands of the
living God (Hebrews :).
First John is a letter that is written for this purpose. John wants his readers
to “know that [they] have eternal life” ( John :). roughout the letter John
is concerned with his readers knowing certain things. Eleven times he uses the
phrase, “by this” and goes on to say things like, “we know,” or “you know,” or
“it is evident.” One thing he wants his readers to know is that they are in Christ
because “God gave us eternal life, and this life is in his Son” (:).
To help the reader “know” that he or she has eternal life John oers three
“tests of life.” ese three “tests of life” should help produce assurance in the life
of a professing Christian. And we all want to be assured that when we are called
to the judgment seat, we will be welcomed as a friend rather than an enemy.
Test #1: e Doctrinal Test—the rst test we consider is sometimes called
the “doctrinal test.” e test is whether or not you believe the right things about
Jesus. at is, do you believe that Jesus is the Son of God, the Messiah, who has
come in the esh?
What you believe about Jesus makes all the dierence in the world. If you
deny Jesus, you do not have a relationship with the Father ( John :). If you
do not think Jesus has come in the esh (being truly human), then you believe
something Satanic (:–).
. According to John, how should we think about Jesus? Cite references to
back up your answer.
.· Answers will vary.
New Testament Survey
e rst test of life is what you believe about Jesus. Some denied he was truly
human (Docetism), others may have denied that he was the Messiah ( John
:), and others may have walked away amidst all the confusion (:). John
writes to let his readers know that if they want to be sure that eternal life is
theirs, then they need to think rightly about Jesus.
Test #2: e Moral Test—One of the most important teachings in the Bible
is that true Christians strive towards holiness. In John’s Gospel he stated plainly
that those who love God will obey God (John :, , ). e same idea
is present in John. ose who are born of God do not make “a practice of
sinning” ( John :). Consider John :-:, :-:, and :-.
e rst test asked if you believed that Jesus is the Christ, the Son of God,
who has come into the world to save those who believe in him. e second test
asks if you are seeking to “walk in the same way in which he walked” (:). If
both of these are true in your life, then you should be encouraged about the
reality of your salvation.
Test #3: e Love Test—the nal test that commentators have noted in John
is the “love test.” Do you love other Christians? is is oen the hardest test
to pass. We will likely admit that we believe right things about Jesus, and we
generally want to honor God with our lives. But are we really expected to love
these crazy people in our churches? at seems too much!
. What does it mean to love the people of God? Can you give practical
examples of how you have loved the Church? Can you give practical
examples of how the Church has loved you?
.· Answers will vary.
John is clear in his letter that those who do not love other Christians are “still in
the darkness” (:). e very assurance that “we have passed out of death into
life” is that “we love the brothers” (:). And the ground for our loving each
other is “not that we have loved God but that he loved us and sent his Son to be
the propitiation for our sins. Beloved, if God so loved us, we also out to love one
another” (:).
. Without looking back, summarize the three tests given in John.
.· Answers will vary.
, –
Day 3 Summary
This has been a brief introduction to 1 John. In this letter we encoun-
ter again John, the son of Zebedee. Though we are uncertain as to
the exact identity of the recipients, we are sure that John exercised
a great deal of influence over these Christians. He writes out of deep
concern for them, as they are troubled with false teaching. Central to
his purpose is helping his fellow believers know for certain that they
had eternal life. If they believed in Jesus, the Messiah and Son of God
who had come in the flesh; if they were seeking to be obedient to the
commands of God; and if they loved each other, then they could be
assured that they had eternal life.
New Testament Survey
Day 4
–
Most people need to hear things more than once before believing it. Repeating
certain truths throughout a course, or a lesson, or in life generally is generally
a good idea. In and John certain themes that we noticed in our study of
John are repeated. In John we learned that John is concerned for his fellow
believers. ey were in danger of being deceived by false teachers. Some had
already walked away, proving to have never been truly part of the church ( John
:). ose who remained in the church likely had questions about the surety of
their own salvation given other members walking away. If others can walk away,
and thus prove to be false converts, is it possible for me to walk away? How do I
know that I truly have eternal life? John’s stated purpose is to write so that they
“may know” ( John :) that they are truly Christians.
John oers three tests that are meant to help the believers know their
spiritual condition. If they () believe in the biblical Jesus, () are striving to
be obedient to the commands of God, and () love other Christians then they
should be assured that that “have the Son” and thus “have life” ( John :–). It
seems that these ideas are then reinforced in and John.
Required Reading:
▷ ESV Study Bible: – John
Recipients
. According to your reading, who are the recipients of John?
.· Instead of seeing this letter as directed towards an actual
woman, the letter is better understood as directed towards a local
congregation (Introducing, 149).
, –
Theme—Walking in Truth and Love
Notice the thematic connections between John and John:
“By this we may know that we are in
him: whoever says he abides in him
ought to walk in the same way in
which he walked” (2:5b–6)
“I write these things to you about those
who are trying to deceive you.” (2:26)
What common theme is found in 4:7?
What common theme is found in
vv. 4 ,6?
What common theme is found in v. 7?
“And now I ask you, dear lady…that we
love one another.” (v. 5)
Both the themes of truth and love are present in John. ese two themes are
held together. When John calls his readers to love one another in John he
connects it to the idea of obeying the commandments of God ( John :). Once
again, in the life of this congregation, John explicitly denes what he means by
loving other Christians. We love them by walking in truth, which means obeying
the commandments of God.
is stands in stark contrast to the false teachers. ey do not love anyone
by spreading heretical ideas. When they reject the humanity of Jesus ( John ),
they are spreading damning teachings. Loving other Christians means we do not
allow these deceivers to come into our churches and spread their lies (vs. ).
Instead, we walk in truth and by doing, we love other Christians specically, and
other people generally.
. e prohibition in John – seems odd given the New Testament
teaching about being hospitable (Romans :; Timothy :; Hebrews
:; Peter :). How can you reconcile what John says here with those
passages?
.· This, admittedly, is a difficult question. The point behind 2 John
10–11 seems to be that false teaching should have no place in our official
congregational meetings. We do not give anyone who believes heresy an
official welcome to our church (i.e. house). The church, after all, met in the
ladies house! The congregation should not welcome false teachers into their
fellowship to spread their false ideas.
New Testament Survey
Recipients
e letter specically states that “Gaius” is the recipient of the letter. Information
about this person is scarce, but it is clear that he is showing hospitality to other
Christians. It also seems to be the case that he is dealing with an opponent,
Diotrephes.
Theme—Love the Brothers by Walking in Truth
e letter clearly uses Gaius as a positive example of loving other Christians.
John received reports that Gaius was “walking in the truth” (vs. ). is gives
John great joy (vs. ). When Gaius walked in the truth he was showing his
“love” for these “brothers.” (vv. , ). Even though they were “strangers,” they
were “brothers” (fellow Christians), and Gaius supported their eorts (vv. , ).
His support of the ministry eorts of these believers was an example of what it
meant to walk in the truth and love other Christians.
. Verse says, “we ought to support people like these” [those who had
gone out for the sake of the name, vs. ). How can you support those
who have gone out (missionaries, pastors, etc.) for the sake of ministry?
.· Answers will vary. The typical answers are as follows: 1) Praying,
2) Giving, 3) Going. That is, we can support those who have gone out for
the sake of the name by praying for them. Regular intercessory prayer is
a critical component to supporting our missionaries and ministers. Those
who go out and labor in the ministry are often in need of financial support.
Through giving of our financial resources we are able to support their
efforts. We can also give of our time and other material resources. Lastly,
we can go with them. We may make a personal visit, or join them on the
field of ministry for a period of time. Whatever we do, we should support
those who have gone out for the name of Jesus.
, –
John includes in his letter a negative example and opponent that needs to be
rebuked. Diotrephes is self-centered and does not submit to authority (vs. ). He
does not “welcome the brothers” (vs. ) and thus is an example of “evil” (vs. ).
Instead of following his example, Gaius should follow the example of Demetrius.
is man “has received a good testimony from everyone, and from the truth
itself’ (vs. ).
Day 4 Summary
Today you were introduced to 2 and 3 John. They are rather short let-
ters with 2 John being addressed to a particular congregation and 3
John to a specific individual. They both break down into a basic three
part outline and are generally easy to follow. The letter of 2 John devel-
ops the themes of loving other Christians walking according to the
truth. This means false teachers must be resisted. And 3 John develops
the same themes by putting Gaius forth as a positive example and
Diotrephes as a negative example.
New Testament Survey
– –
Day 5
Today we step back and consider the whole of each book and try to summarize
what we have learned. is section is designed to send you back into each book
and allow you to work through the overarching message of each for yourself.
In the space provided, begin writing down your thoughts about the
overarching message of these books. What do you think the author is mainly
trying to get across to his readers? What are his biggest concerns? What passages
are central to his letters? Aer spending some time writing and brainstorming,
attempt to summarize the message of each book in one sentence (one sentence
per book). en, explain your sentences in one or two paragraphs.
Brainstorming:
One-Sentence Summaries:
One Paragraph Summaries:
Jude and Revelation
As we come to the nal chapter of our study we consider two nal books.
One book is by an author that we have not yet encountered. e other book
has traditionally been dicult to interpret. e book of Jude is Jude’s only
contribution to the New Testament. Yet, even though this is the only letter
from Jude, it is packed with important Old Testament references and teaching
about false teachers. And when we turn to the Revelation of John, despite the
diculties in interpreting the letter, Revelation encourages Christians as they
await the return of their King.
Aer completing this lesson, the student should be able to
▷ have a general understanding of the author, recipients, and structure of
these two letters.
▷ understand the importance of contending for the faith.
▷ understand the central themes that run through Revelation and how these
themes relate to the overarching message of the book.
▷ identify the central gure in the New Testament, articulate the most
important message of the New Testament, and understand who the people
of God are in the New Testament.
New Testament Survey
is lesson brings our course to a conclusion. ough the reading is lighter
than the last several lessons have allowed, it is still challenging. e book of
Revelation is likely not the most familiar book to your students. At the same
time, though short, given the proximity of Jude towards the end of the New
Testament, many students are likely not as familiar with its contents either. Yet,
both these books t well with the end of our Bible. Jude calls us to ght for the
faith we have just studied, while Revelation reminds us that our King will one
day return for his Bride.
Preliminary Issues: e book of Revelation is lled with symbolism. is book,
more so that many others, will tempt the class to stop and try to resolve complex
exegetical questions. We want to encourage in-depth analysis, but note that his
course is not the ideal place for such discussions.
For help understanding the overall message of Revelation see the following
works:
• James M. Hamilton, Revelation: e Spirit Speaks to the Churches, Preaching
the Word (Wheaton, Ill: Crossway, ).
• D. A. Carson lectures on Revelation (found in an article entitled “D.A.
Carson on the Book of Revelation” at thegospelcoalition.org):
It will be important for the instructor to read carefully the ESVSB notes on
Revelation before class. is section will talk about literary, hermeneutical,
and theological issues that the class will encounter as they study this letter.
Furthermore, impress upon the class the need and wisdom of studying
Revelation (see Revelation :).
Also, this lesson will take time to discuss concluding reections on the
entire message of the New Testament. e curriculum will focus on Jesus, the
Gospel, and the Church. Make sure to leave a good bit of class time ( minutes,
perhaps) to discuss the three issues and wrap the class time up. Allow students
to try and summarize the entire message of the New Testament in one-sentence.
Authorship Issues: For the sake of time, remember not to linger too long here.
However, note that Jude is the brother of James, the author of the letter bearing
his name. And John wrote Revelation. What is signicant to note about John
TN
is that at this point, he is a rather old man who is still writing letters to the
churches and calling them to faithfulness in light of the return of Jesus and the
future judgment.
Structural Issues: Jude is short and yet falls into the Hellenistic pattern. Even
now, towards the end of our study, it should be clear that the letters of the New
Testament are not simply thrown together. ey are written with intentional
style and purpose.
Revelation, though dicult at points to understand, and there are important
issues to note in the study of this book, raising issues of historical approaches to
the book, noting the literary genre, and mentioning the millennial views are not
meant to frighten students. We raise these issues in order to inform the class that
such discussions exist.
However, aer mentioning the various interpretive issues, make sure to stress
that none of those are necessary to understand the basic message and themes of
the book.
ematic Issues:
• False Teachers—we’ve seen this enough by now that students should get the
picture. Yet, Jude adds to our thinking by calling us to ghting for the faith.
ough we don’t seek to ght for ghting’s sake, we do ght for the faith.
• See Contend for the Faith, by John Piper at desiringGod.org.
• Studying the End Times—though this is not a huge thematic concern in
our curriculum, it is nonetheless a theme that oen occupies the mind of
the Christian. We believe you should study the end-times and think deeply
about the return of Christ.
• See How Important Should the Study of Jesus’ Second Coming Be to Us?,
by John Piper at desiringGod.org.
One-Sentence Summaries: Allow a few students read their summary
statements. Ask why they use the language they have chosen. What texts
have inuenced their decisions? What passages drove them to summarize
the message in the way they have chosen? Here is a few example summary
statements:
• Jude: Keep yourself in the love of God by contending for the faith in the face of
false teaching.
• Revelation: King Jesus will return and exercise judgment, therefore, persevere.
• e (Entire) New Testament: e King came to save his people and will
return to consummate his kingdom.
New Testament Survey
Day 1
Required Reading:
▷ ESV Study Bible: Jude
▷ Introducing the New Testament: Chapter : Jude
False teaching simply will not go away. When Jesus begins his ministry he
denounces the Jewish religious leaders for their errant ways. As the Apostles and
disciples begin preaching the gospel they run into opponents and heretics. As
we have seen, it isn’t long aer Paul plants a few churches that he writes letters
in order to combat false ideas. Peter has to do the same thing. Even John, at
his elderly age, had to refute harmful teachers. Now, Jude combats more false
teaching.
False teaching is a constant danger. Paul warned Timothy about the “last
days” ( Timothy :) when people “will not endure sound teaching, but having
itching ears they will accumulate for themselves teachers to suit their own
passions, and will turn away from listening to the truth and wander o into
myths” ( Timothy :–). We now see this prediction is coming true early
in the life of the church as we still see it today with false teachers littering the
television, radio, Internet, and bookshelves.
e constant threat of false teaching means we must be ready to heed the call
found in Jude . Christians must “contend for the faith once for all delivered to
the saints.”
Author
. Who do the authors of your textbook believe is the author of Jude? What
are their reasons?
.· The authors believe that because of the introduction of the
author as “a servant of Jesus Christ and a brother of James” (v.1), the
author is very likely the brother of James, who wrote the book of James.
They believe that the testimony of other early church records confirm their
opinion. (Introducing, 153)
Recipients
e opening of the letter is one of the most general openings in the New
Testament. e reference to “those who are called, beloved in God the Father
and kept for Jesus Christ,” can be applied to all Christians. What seems clear is
that Jude had a specic audience in mind. e reference to the false teachers that
have “crept in unnoticed,” and the specic descriptions that Jude gives of these
heretics, are so specic that they don’t seem to t a general letter.
However, which group of Christians Jude is specically writing to is
seemingly impossible to know. We do know that they were a group of believers
that had a “common salvation” (vs. ) and knew the “predictions of the apostles”
(vs. ). ey were believers in Jesus who needed encouragement to “contend for
the faith” (vs. ).
First and Second John were only comprised of one chapter apiece. Jude is
yet another letter that has one chapter. Yet, this small book is packed with
information. e letter skips the traditional thanksgiving and quickly turns to
the heart of the matter.
New Testament Survey
. Using your textbook as a guide, ll in the table below.
Structure of Jude
Passage Section Summary
Jude 1-2
Opening (Introducing, 153)
Jude 3-16
Introduces his purpose in writing, and condemns false
teachers. (Introducing, 153)
Jude 17-23
Jude claims that the teachers would be coming, and teaches
the church how to react personally, and towards those who
have been “aected by the false teaching.” (Introducing, 153)
Jude 24-35
Doxology. (Introducing, 153)
—
As we stated in our study of Galatians, there are things worth ghting for.
Freedom is worth ghting for. Your wife, children, the unborn, and a million
other things are worth protecting. ough it isn’t popular today, biblical truth is
worth ghting for. at doesn’t mean we should start throwing literal punches
towards the face of those who contradict the Bible. It does mean that we should
open our mouths and defend the truth delivered to us through the Scriptures.
Jude is calling Christians to ght for the faith that “was once for all delivered
to the saints” (vs. ). According to John Piper, “it is the duty of every genuine
believer to contend for the faith once for all delivered to the saints.”
God has
preserved for us, and delivered to us, through the faithful eorts of Christians in
the past a body of doctrine that contains the only message of salvation. It is our
duty, for our own good, for the good of future generations, and for the glory of
God, to guard what we received (cf. Timothy :; Timothy :).
77 John Piper, Contend for the Faith (http://www.desiringgod.org/sermons/contend-
for-the-faith).
. When you read “contend for the faith,” what comes to mind? What are
ways we can contend for the faith?
.· Answers will vary. Contending for the faith does not mean
that everyone should go to seminary and become a professional apologist.
However, it does mean that we should know our Bibles. Christians should
defend the essential doctrines of the Christian faith. The gospel of grace
alone through faith alone in Christ alone is worth fighting for, and dying
for. The reason is that if essential truths are lost, then hope for mankind is
lost.
is is especially important as false teachers threaten the church. If false teachers
are able to inltrate our ranks and distort the truth, then salvation is in danger of
being lost.
. Read Jude carefully for descriptions of the false teachers. Does their
behavior sound enticing?
.· The false teachers that Jude described had in some way denied
“our only Master and Lord Jesus Christ” (vs. 4). They are “relying on their
dreams,” which probably means they were not tied to apostolic tradition.
Furthermore, they “defile the flesh, reject authority…they feast without
fear,” (vs. 8, 12) and are “fruitless trees in late autumn” (vs. 12). The picture
Jude paints is anything but flattering.
Jude begins to end his letter by saying, “keep yourselves in the love God, waiting
for the mercy of our Lord Jesus Christ that leads to eternal life” (vs. ).
. When, if ever, is it right to denounce false teachers with such scathing
remarks?
.· Answers will vary. Not passing some sort of judgment on
false ideas is out of step with the New Testament. Jesus wasted no time
in denouncing the Jewish religious leaders; Paul rebuked Peter when he
needed it; and Jude opens his mouth and pronounces “woe” (vs. 11) upon
the false teachers. However, we should note that Jude does not address the
false teachers directly. These are words that are written to Christians about
the false teachers.
New Testament Survey
. Do we keep ourselves in God’s love, or does God keep us? Compare verse
with verse . How do we hold these two verses together?
.· If verse 21 was all Jude said we may have reason to worry. If
staying a Christian were up to us, we would not make it to the end. That
is why, as we work out our salvation with fear and trembling (Philippians
2:12), we need to be reminded that it is ultimately God who works in us
(Philippians 2:13). Jude opens the letter by encouraging the readers that
God will keep them (vs. 1). He then closes the letter by reassuring them that
despite the dangers that are facing them from false teaching, God will keep
them from stumbling (vs. 24).
Day 1 Summary
The letter from Jude is the only writing that we have from his hand. In
John 7:5 we are told that none of Jesus’ brothers believed in him. Yet,
Jude, his half-brother, comes to faith later and is used to accomplish
great things. God uses imperfect people for his glory. Jude writes his
letter to fellow Christians that are battling false teachers. In light of
the danger of false teachers, who are described with lucid imagery,
Jude exhorts the believers to contend for the faith.
Day 2
Required Reading:
▷ ESV Study Bible: Revelation –
▷ Introducing the New Testament: Chapter : Revelation
If you had any superpower, what would it be? One superpower that would be
pretty helpful to have is the ability to know the future. You could predict who
would win the next World Series, oer sound advice to those playing the stock
market, and even escape potentially deadly situations. Knowing how things will
turn out in the future is something people are generally interested in when it
comes to making money or staying alive.
Still, other people are interested in the future because they think things will
be better when it arrives. “Next year I’ll go on a diet and nally get into shape.”
Or, “In the future I’ll have a great job, healthy family, and plenty of money to
pay my bills.” For these people the future oers hope, as it seems we can make it
what we want in a few easy steps.
People are oen curious and eager to know the future. Whatever your
outlook on the future, John reveals a few things that we can be certain about.
e future, according to John, is bright and dark. It is bright for those who have
believed in Jesus Christ. It is dark for those who have refused to trust in him
for their salvation. Depending on what you do with Jesus, the future can either
be something you long for, or something you hope never comes. One other
thing is certain, if your outlook on the future is shaped by what John writes in
Revelation, it will have an impact on your living today.
Author
. According to the authors of Introducing the New Testament, who was
most likely the author of Revelation?
.· The apostle John.
New Testament Survey
God’s Self-Disclosure—an important feature of the opening of Revelation is that
the contents of the book are rooted in the self-disclosure of God. e author
opens by stating, “e revelation of Jesus Christ, which God gave him to show to
his servants the things that must soon take place. He made it known by sending
his angel to his servant John, who bore witness to the word of God and to the
testimony of Jesus Christ, even to all that he saw” (Revelation :–). us, the
revelation is of divine origin.
Recipients
. ough the initial recipients of this letter are the seven churches named
in chapter and addressed in chapters and , what signicance do you
think it might have for us today?
.· Answers will vary. It reminds us, as we shall see, that God is
seated on his throne and ruling over the affairs of this earth. In Christ, God
has triumphed and will bring his people into his kingdom.
Other Important Issues
e Book of Revelation is a dicult book to interpret. Because of the diculties
that surround the book, Christians oen neglect it. is is understandable. ere
has been a long history of confusion even among the brightest commentators.
So we enter into the study of this letter with humility. Our goal over the next
two days is simply to give you a basic introduction to the book. To do so, it is
probably wise to highlight some of the basic interpretative challenges.
Literary Genre— An important aspect of biblical interpretation is understanding
what genre of literature you are reading.
. What three styles does Introducing the New Testament identify within
Revelation?
.· 1) Apocalypse, 2) Prophecy, 3) Letter
Major Approaches to Revelation—Carson and Moo list four major approaches to
understanding Revelation. ese approaches aect whether or not you see the
events of Revelation as future, past, symbolic, or something else. Again, this has
an eect on the interpretation of the book.
. List the four approaches listed in Introducing the New Testament and
summarize them in your own words.
.·
. Preterist. The events described in Revelation occurred in the author’s
day.
. Historical. The events described in Revelation began in the author’s
day and span history, continuing into the present.
. Idealist. The events described in Revelation do not describe literal
events, but rather help us understand the God’s character and
interaction with the world in a general way.
. Futurist. The events described in Revelation will occur in the future,
in the last days.
Millennial Views—it seems wise to mention the various understandings of what
has been called the “Millennium.” at is, a thousand-year reign is mentioned in
Revelation (:–). Is this a literal thousand-year reign? Is it symbolic for a long
period of unspecied time? Is it future, or present, or past? ese are questions
that Christians have raised through the centuries. ough we do not pretend to
be able to answer the questions today, it is helpful to introduce the issue here.
. In the section, Millennial Views (page ) of your ESV Study Bible,
the discussion of the various views begins. List the four positions that
are described. Have you heard of all of them? Do you think any of them
sound either wrong or right at rst glance?
.· Answers will vary, but the list below should remain the same.
. Dispensational Premillennial
. Historic Premillennial
. Amillennial
. Postmillennial
New Testament Survey
ough the preceding discussion illustrates the diculties that surround
interpreting Revelation, it is not meant to discourage. In fact, John clearly states,
“Blessed is the one who reads aloud the words of this prophecy, and blessed
are those who hear, and who keep what is written in it, for the time is near”
(Revelation :). We can be condent that God, who loves us and desires to
communicate with us, has not given us something impossible to comprehend.
And, as the writer states, there is blessing that awaits the person who digs into
this book.
. Using the textbook, Introducing the New Testament, create a bullet list
that outlines the structure.
.· Answers will vary, but should reflect that the student has read
the required reading.
Day 2 Summary
The Book of Revelation has much to tell us about the future that
should impact how we live in the present. John writes to the churches
in Asia and relays a message of divine origin. If the churches will read,
hear, and keep what they find in this book they will be blessed. Though
there are interpretative challenges to understanding Revelation, we
must remember that God desires to communicate with his people and
has not given us something that is impossible to comprehend.
Day 3
Required Reading: ESV Study Bible, Revelation –
Theme 1—The Sovereignty of God
One of the most encouraging and comforting truths of the Bible is that God is
in control. e God who spoke the worlds into existence (Genesis :) is also the
God who controls every turn of dice (Proverbs :). e Book of Revelation
encourages the Christian because it reminds us that God is in control of history
and everything will come to an end as he has determined. In the opening of the
Bible we nd that things have gone wrong (Genesis ). But when we come to the
end of the story, we nd that God has made all things right (Revelation ).
Chapters – of Revelation show God sitting on his throne receiving worship.
Four living creatures cry out, “Holy, holy, holy is the Lord God Almighty, who
was and is to come” (:; cf. Is. :). He is an eternal God (:) who has created
all things (:). In chapter the Lamb is “standing, as though it had been slain”
(:). is is an obvious reference to Jesus, who also receives worship as the
elders fall at his feet (:).
. It is likely that the original audience of Revelation were experiencing
persecution at the hands of the Roman Emperor, Domitian (A.D. –).
How would the vision of the throne room in Revelation – encourage
these Christians? How can it encourage us today?
.· The opening vision of the throne room would remind the
suffering Christians that no matter who sits on the throne in Rome, there is
a greater king enthroned in the heavens. Furthermore, the Lamb who was
slain is alive and “shall reign on the earth” (Revelation 5:10) in due time.
is should also encourage us today. Regardless of who the president
is, or what foreign powers are seemingly signicant, there is a King and a
Lamb that are ruling the aairs of the universe. We have no reason to fear
the kings of the earth as long as we worship the King of heaven.
New Testament Survey
e theme of the Sovereignty of God is found throughout the book. Over and
over again John focuses on God’s control of history. e world is not spinning
out of control, but is moving steadily towards the end that God has ordained.
Read the following passages and write down what you notice about God’s
sovereign control:
Revelation :-
12
When he opened the sixth seal, I looked, and behold, there was a great
earthquake, and the sun became black as sackcloth, the full moon became like
blood,
13
and the stars of the sky fell to the earth as the g tree sheds its winter fruit
when shaken by a gale.
14
e sky vanished like a scroll that is being rolled up,
and every mountain and island was removed from its place.
15
en the kings of
the earth and the great ones and the generals and the rich and the powerful, and
everyone, slave and free, hid themselves in the caves and among the rocks of the
mountains,
16
calling to the mountains and rocks, “Fall on us and hide us from the
face of him who is seated on the throne, and from the wrath of the Lamb,
17
for the
great day of their wrath has come, and who can stand?”
e reference to the elite and powerful in the passage, and their hiding
themselves from Jesus, clearly shows that Jesus is sovereign over them.
Revelation :-
1
Aer this I saw four angels standing at the four corners of the earth, holding back
the four winds of the earth, that no wind might blow on earth or sea or against any
tree.
2
en I saw another angel ascending from the rising of the sun, with the seal
of the living God, and he called with a loud voice to the four angels who had been
given power to harm earth and sea,
3
saying, “Do not harm the earth or the sea or
the trees, until we have sealed the servants of our God on their foreheads.”
e only ones that can stand are those who have the seal of God. God is bringing
judgment upon those who have rejected his Son, but will save his people.
Judgment and salvation are in his sovereign hands.
Revelation :-
15
en the seventh angel blew his trumpet, and there were loud voices in heaven,
saying, “e kingdom of the world has become the kingdom of our Lord and of his
Christ, and he shall reign forever and ever.”
16
And the twenty-four elders who sit on
their thrones before God fell on their faces and worshiped God,
17
saying,
“We give thanks to you, Lord God Almighty,
who is and who was,
for you have taken your great power
and begun to reign.
18
e nations raged,
but your wrath came,
and the time for the dead to be judged,
and for rewarding your servants the prophets and saints,
and those who fear your name,
both small and great,
and for destroying the destroyers of the earth.”
19
en God’s temple in heaven was opened, and the ark of his covenant was seen
within his temple. ere were ashes of lightning, rumblings, peals of thunder, an
earthquake, and heavy hail.
ough the details can be debated in terms of what exactly the imagery refers to,
what is clear is that God is in control, in his reigning and wrath.
Revelation :-
1
en I saw an angel coming down from heaven, holding in his hand the key to the
bottomless pit and a great chain.
2
And he seized the dragon, that ancient serpent,
who is the devil and Satan, and bound him for a thousand years,
3
and threw him
into the pit, and shut it and sealed it over him, so that he might not deceive the
nations any longer, until the thousand years were ended. Aer that he must be
released for a little while.
4
en I saw thrones, and seated on them were those to whom the authority
to judge was committed. Also I saw the souls of those who had been beheaded for
the testimony of Jesus and for the word of God, and those who had not worshiped
the beast or its image and had not received its mark on their foreheads or their
New Testament Survey
hands. ey came to life and reigned with Christ for a thousand years.
5
e rest of
the dead did not come to life until the thousand years were ended. is is the rst
resurrection.
6
Blessed and holy is the one who shares in the rst resurrection! Over
such the second death has no power, but they will be priests of God and of Christ,
and they will reign with him for a thousand years.
7
And when the thousand years are ended, Satan will be released from his
prison
8
and will come out to deceive the nations that are at the four corners of the
earth, Gog and Magog, to gather them for battle; their number is like the sand of
the sea.
9
And they marched up over the broad plain of the earth and surrounded
the camp of the saints and the beloved city, but re came down from heaven and
consumed them,
10
and the devil who had deceived them was thrown into the lake
of re and sulfur where the beast and the false prophet were, and they will be
tormented day and night forever and ever.
God is sovereign over the devil and all his evil ones.
Believing in the sovereignty of God is not an irrelevant theological concept.
e sovereignty of God connects with every day life.
. How does the truth of God’s sovereignty encourage you today?
.· Answers will vary. In the midst of suffering, failure, loss, and
pain we must remember that God is sovereign. He is bringing all things to
their destined end. One day, the “new heaven and new earth” will descend
and Jesus will welcome his bride into his kingdom.
Theme 2—Salvation Through Jesus
ough the cross is never mentioned in Revelation, the atoning work of Jesus
is present in numerous places. “rough his sacricial death, Jesus Christ has
conquered Satan, the accuser, and has ransomed people from every nation to
become a kingdom of priests, gladly serving in God’s presence.”
78 ESV Study Bible, 2455.
. Read the following passages and consider their connection with the
cross of Christ: Revelation :; :; :-; :-. What stands out to
you? Does this change the way you think of the events described in
Revelation?
.· Answers will vary.
. 1:5—Jesus has “freed us from our sins by his blood.” This is a clear
reference to the sacrifice of Jesus on the cross. But Jesus didn’t simply
shed his blood; he is the “firstborn from the dead” (Col. 1:18). He has
been raised to life and has defeated death. As Paul writes, “who was
delivered up for our trespasses and raised for our justification” (Rom.
4:25).
. 1:18—Jesus, the “living one,” has “died” for his people (cf. Mark 10:45).
Jesus “died” on a cross. Because of his death, John must not fear.
. 5:9–10—this is one of the most glorious passages in all of Scripture.
Jesus is standing though he was slain! Death could not hold him. And
through his death he has “ransomed a people for God from every tribe
and language and people and nation” (5:9). Throughout Revelation,
salvation from the coming wrath of God happens only through the
redeeming work of Jesus.
. 19:6–10—the picture of the marriage supper of the Lamb is a picture
of Jesus feasting with the church. This is possible only because he has
given his life for his bride (cf. Eph. 5:25). The redeeming work of Jesus
Christ on the cross has purchased a bride for his own possession.
Theme 3—The End Times
is is probably the most famous theme in Revelation. roughout the years,
John’s perspective on the end-times has garnered the attention of many. Some
have given the study of eschatology a bad name as they have become infatuated
with various positions. But, rightly understood, eschatology reminds the
Christian that Christ will return and vindicate his people.
New Testament Survey
. Read the following passages and take note of what the day will be like:
Revelation :-
7
Behold, he is coming with the clouds, and every eye will see him, even those who
pierced him, and all tribes of the earth will wail on account of him. Even so. Amen.
8
“I am the Alpha and the Omega,” says the Lord God, “who is and who was
and who is to come, the Almighty.”
.· This passage points the reader towards the coming of Jesus as he
is the “one who is to come.”
Revelation :
Because you have kept my word about patient endurance, I will keep you from the
hour of trial that is coming on the whole world, to try those who dwell on the earth.
.· The of trial and tribulation that “is coming on the whole world.”
Revelation :
(“Behold, I am coming like a thief! Blessed is the one who stays awake, keeping his
garments on, that he may not go about naked and be seen exposed!”)
.· The Lord is coming “like a thief” and those who “stay awake” are
“blessed.”
Revelation :
en I saw an angel coming down from heaven, holding in his hand the key to the
bottomless pit and a great chain.
.· This chapter points towards a future when Satan is loosed from
the bottomless pit one last time.
. Read Revelation . What are your thoughts when you read about the
New Heaven and the New Earth?
.· Answers will vary. The question is designed to help the students
think about the glorious future that they have through Christ.
Day 3 Summary
Today you have considered three themes in Revelation. Though the
book is filled with dicult passages, the sovereignty of God is clearly
displayed throughout the book. God is sovereign in salvation, judg-
ment, over kings and powerful people, and over Satan and his demons.
Though the cross of Christ is not explicitly mentioned, the work of
Jesus is not absent. And finally, Revelation gives the Christian a picture
of a glorious future in the new heaven and the new earth.
New Testament Survey
Day 4
Today we step back and consider the whole of each book and try to summarize
what we have learned. is section is designed to send you back into each book
and “give you space” to work through the overarching message of each for
yourself. ough we usually reserve this for the h day, tomorrow we will step
back and consider the message of the entire New Testament.
In the space provided, begin writing down your thoughts about the
overarching message of these books. What do you think the author is mainly
trying to get across to his readers? What are his biggest concerns? What passages
are central to his letters? Aer spending some time writing and brainstorming,
attempt to summarize the message of each book in one sentence (one sentence
per book). en, explain your sentences in one or two paragraphs.
Brainstorming:
One-Sentence Summaries:
One-Paragraph Summaries:
Day 5
Jesus, the Gospel, and the Church
Today we step back and consider the message of the entire New Testament. It is
helpful to think about the central gure of the New Testament (Jesus), the most
important message of the New Testament (the gospel), and the people of God as
found in the New Testament (the church).
Jesus—the message of the New Testament centers on the person and work
of Jesus Christ. e Gospels introduce us to the birth, life, suering, death, and
resurrection of Jesus. Acts records the earliest history of the early church and
the initial spread of the good news about Jesus. Paul’s writings address both
specic circumstances (e.g. Cor.) and general issues (e.g. Romans) as he calls
for right belief in Christ and right living for Jesus. e other writings of the
New Testament are written to encourage the faint-hearted, to address heretical
teaching, and call God’s people to holiness of life as they await Jesus’ return on
the last day.
. What things have you learned about Jesus as you have worked through
this course?
.· Answers will vary.
e Gospel— e gospel is the message that Jesus is God’s Messiah and has lived,
died, and rose again to save his people from their sins. rough faith in Christ
men and women are justied. As people turn from sin and trust in the nished
work of Jesus they are reconciled to God. is gospel message is the only
message of salvation and must not be compromised (cf. Galatians :–).
. Has your study of the New Testament impacted your perspective or
feelings regarding the gospel? How?
.· Answers will vary.
New Testament Survey
An aspect of the gospel that is sometimes overlooked is the return of Jesus on
the last day. e good news found in the New Testament is not simply that we
are justied and are destined for heaven. It is that we are reconciled to God and
are destined for an eternity at his side. rough faith in Jesus we enter into an
eternal relationship with our heavenly Father. And some day in the future, the
Father will once again send the Son to this earth. e Son will return in power
and glory and gather his people and usher them into his everlasting kingdom.
. e New Testament frequently reminds Christians that Jesus will one
day return. How does this biblical truth encourage you? How does it
challenge you?
.· Answers will vary. What should be noted is that the return of
Jesus should encourage Christians to stand firm in their faith. Second,
because a day is coming when Jesus will return, and will bring judgment,
then Christians should be challenged to share the gospel with unbelievers.
e Church—God has taken the record of debt that stood against his people and
nailed it to the cross of Christ (Colossians :). rough the blood of Jesus, God
has redeemed a people from every tribe, tongue, people, and nation (Revelation
:). e people are known in the New Testament as the church. e church is
the blood-bought people of God and is the means by which God plans to save
his elect and glorify his name.
. How has your understanding of and aection for the church been
impacted through this study?
.· Answers will vary. The instructor should mention the ethnic
diversity of the church; the unity of the church; the church as the people of
God and distinct from the nation of Israel; leadership within the church;
the importance of church membership; etc.
God’s people are his ambassadors ( Corinthians :). As Christians share the
gospel, God makes his appeal through them to call unbelievers to himself. is
is the means through which God plans to save his elect that are scattered around
the world. e church, therefore, is the plan to reach the lost. It is in the context
of local church membership that God’s people are cared for and discipled. And,
it is in the context of the church that we partner with other believers to share the
gospel.
In sum, the whole Bible is about Jesus (Luke :). e Old Testament
points God’s people towards a coming Messiah who will save his people. e
New Testament is the story of the Messiah who has come. His name is Jesus. He
lived a perfect life and died a substitionary and atoning death for his people. is
message of Jesus’ redeeming work is meant to resound throughout the world as
God’s people share the story. As the message goes forth, the goal is to spread a
passion for the supremacy of God in all things for the joy of all peoples through
Jesus Christ.
Try to summarize what you have learned. is section is designed to send you
back into each book and allow you to work through the overarching message of
the New Testament for yourself.
In the space provided, begin writing down your thoughts about the
overarching message. What do you think is the main idea that God is trying
to get across? What are the biggest concerns? What passages are central? Aer
spending some time writing and brainstorming, attempt to summarize the
message of the New Testament in one sentence. en, explain your sentence in
one or two paragraphs.
Brainstorming:
One-Sentence Summary:
One-Paragraph Summary:
Supplemental
Material
Appendix A
:
“The Kingdom of Heaven in the Gospel of Matthew”
—Jonathan T. Pennington
Jonathan T. Pennington is Assistant Professor of New Testament Interpretation
at e Southern Baptist eological Seminary. He received his Ph.D. from
the University of St. Andrews in Scotland. Along with numerous articles, Dr.
Pennington has authored works on both Greek and Hebrew vocabulary. He is
the author of Heaven and Earth in the Gospel of Matthew (Brill, ) and is the
co-editor (with Sean McDonough) of Cosmology and New Testament eology
(Continuum, ).
One does not have to read very far in the Gospel of Matthew before noticing
that the Evangelist has a distinctive way of speaking about the Kingdom of
God—by using the phrase “the Kingdom of Heaven” ( βασιλεία τν ορανν).
is phrase is not only frequent in Matthew (thirty-two occurrences), but is
also unique compared to the other Gospels, the rest of the New Testament, and
all literature preceding Matthew. It is not until writings that post-date the New
Testament that we begin to encounter this Matthean way of talking about God’s
kingdom. Indeed, in the second-century and beyond, this phrase becomes a
dominant mode of expression in Christian writings, undoubtedly due to the
great inuence that the First Gospel had on subsequent Christianity.
is article will explore the meaning of Matthew’s distinctive expression “the
Kingdom of Heaven” and suggest that Matthew’s careful choice of words has
great theological import and practical application for the ongoing mission of the
church.
A
New Testament Survey
In recent years there has been a spiked increase in talk about the Kingdom of
God—in the academy, from the pulpit, and in the pews. e issue of the journal
you are holding is evidence of the same. is trend to think about the Bible’s
message in terms of the kingdom is a helpful and important move because there
is no doubt that the kingdom is the central message of Jesus’ teaching. Moreover,
a good argument can be made that the same is true for the rest of the Scriptures,
Old and New.
Of course, there is nothing new under the sun, including in
theological discussion, and we would be both ignorant and shortsighted to
think that we are the rst generation to discover the centrality of the kingdom
in Scripture. Nevertheless, each age does have its blind spots, and it seems that
our recent predecessors—especially our evangelical forerunners—have not
frequently spoken of the kingdom nor seen it as the unifying theme of Scripture.
Each generation has its own theological battles to ght, views to articulate, and
contributions to make. We can be thankful to be living in time when the beauty
and power of the message of God’s kingdom is again becoming a central point of
discussion and reection.
I asserted above that the message of the kingdom is the central theme
in Jesus’ ministry. is understanding is widely accepted by students of the
Gospels and can even be said to be a rare example of a truth that is held as a
consensus among all Gospels scholars. Each of the Synoptics clearly portrays
Jesus’ ministry as one that focuses on the kingdom, but Matthew stands out
among the Evangelists. At the basic level of vocabulary, we see that Matthew
uses βασιλεία some y-ve times in a wide variety of phrases, including
“Kingdom of Heaven,” “Kingdom of God,” “the Father’s kingdom,” and simply,
“the kingdom.” is is more oen than any of the other Gospels. It is also
more frequent than the rest of the New Testament documents combined.
Additionally, we see that throughout Matthew the kingdom appears at crucial
points in the story, such as at the introduction of John the Baptist (:) and the
beginning of Jesus’ ministry (:). In both cases, the message preached is that
the Kingdom of Heaven is at hand. And when Jesus subsequently sends his
own disciples out they are told to preach the same message: “As you go, preach,
saying, ‘e Kingdom of Heaven is near.’” (:). Similarly, at several of the
structural seams in Matthew, we encounter another of Matthew’s unique and
intriguing phrases, “the gospel of the kingdom” (:; :; :). Additionally,
much of Jesus’ teaching repeats the kingdom theme. e Beatitudes are framed
with reference to the Kingdom of Heaven (:,). Entering the kingdom
is what Jesus exhorts people to do (:-; :; :; :; :). e great
Christian prayer—the Lord’s Prayer—has at its heart the request for God’s
kingdom to come to earth (:). And Jesus gives a whole series of parables
in chapter (and then again in chapters and ) which describe what the
kingdom is like. e point is clear. Over and over again, in a variety of ways,
Matthew (along with his fellow Evangelists) makes the reader aware of the
central message of Jesus: the coming Kingdom of God.
—
As stated above, Matthew’s typical way of describing the kingdom—as “the
Kingdom of Heaven”—is also unique to him. Not until sometime later do
we nd this expression used in other literature, and oen those places are
dependent on Matthew. is striking fact has led many scholars to ask why
Matthew speaks in this unexpected way. e common understanding for at
least a century has been that Matthew uses “Kingdom of Heaven” instead
of “Kingdom of God” out of a desire to avoid using the word “God”— what
we might call a reverential circumlocution.
e argument is that when one
compares Matthew’s use of “kingdom” with the other Synoptic Gospels, it
appears that he has simply replaced the original “Kingdom of God” sayings with
his favorite “Kingdom of Heaven.” is understanding is combined with the
fact that there certainly was a tendency in Judaism to avoid pronouncing and
writing the divine name. is avoidance was accomplished through a variety
of techniques such as using “divine passive” verb forms and substituting other
names for God such as “e Name,” “Adonai,” and “e Most High.”
I do not have space here to elaborate upon the many problems with
this common view, but suce it to say that this reverential circumlocution
explanation for Matthew’s “Kingdom of Heaven” proves indefensible. To put the
argument succinctly, it is clear that Matthew is not studiously avoiding the use of
“God” (θέο) by employing the phrase βασιλεία τν ορανν because he does
indeed use βασιλεία το θεο four times (:; :; :, )
and in fact
uses θέο freely all throughout the Gospels (y-one times). Additionally, while
circumlocutionary techniques are undoubtedly in use in the rst century, there
is no evidence that “heaven” was being used for this purpose during that time.
New Testament Survey
So, if Matthew’s phrase “the Kingdom of Heaven” is not used simply to avoid
the word “God,” then what is its purpose? e answer is found in recognizing
that Matthew’s “Kingdom of Heaven” language is but one part of an elaborate
theme of “heaven and earth” woven all throughout the First Gospel. Recognizing
this theme sheds light on Matthew’s choice to speak of the kingdom in this
unique way, and it also reveals a deep and powerful theological point—the
apocalyptic and eschatological contrast between heaven and earth.
- “ ”
When one begins to recognize the language of heaven and “heaven and earth”
in Matthew, it is striking to see how frequent and important this theme is. Not
only does Matthew use “heaven” (ορανό) and “heavenly” (οράνιο) very
frequently,
he employs this language in a variety of key formulas and at crucial
points in the narrative and teaching discourses. Closer examination reveals that
Matthew develops the theme of “heaven and earth” in four important ways. I
will review these briey.
(1) Singular Versus Plural Pattern of Heaven (Οὐρανός)
e rst way in which Matthew develops the theme of heaven and earth is
through an intentional use of the word “heaven” with dierent nuances in the
singular and plural forms. In addition to his frequent use of the word, one of the
unexpected things about Matthew’s employment of ορανό is that he prefers
to use plural forms of the word over the singular (y-ve and twenty-seven,
respectively). is may not at rst seem odd until one understands that plural
forms of ορανό are quite rare in ancient Greek, and even in the Greek version
of the Old Testament they are quite uncommon ( – percent). Plural forms
are becoming more frequent in the time of the New Testament, but they are
still not the normal parlance for this word. In fact, Matthew’s uses comprise
percent of the plural forms in the New Testament. Now all of this may still seem
to be irrelevant data or simply coincidence until one begins to see that there is
an intentional pattern at play here. at pattern functions in this way: Matthew
generally uses ορανό in the singular to refer to the visible (earthly) world
and in “heaven and earth” pairs, and he uses the plural to refer to the invisible
(divine) realm. is plural notably includes Matthew’s expressions “Kingdom of
Heaven” and “Father in heaven.” We can begin to see that there is much thought
going on behind Matthew’s use of the word “heaven” and that it hinges on a
heavenly realm versus earthly realm distinction.
(2) Heaven and Earth Pairs
“Heaven and earth” is a very important biblical phrase, from its rst appearance
in Gen : throughout to its use at the end of John’s Revelation. Of all the New
Testament authors, no one uses this phrase more oen than Matthew. And
he particularly develops it into a theme in his Gospel. Heaven and earth are
connected over twenty times in some form in Matthew. In comparison, Mark
has only two instances of the heaven and earth pair and Luke ve. Moreover,
the language of “heaven and earth” as contrasting realities is found at the
most important theological points throughout the Gospel such as in the
Lord’s Prayer (:-), the ecclesiological passages (:-; :-), and the
Great Commission (:-). Again, it is not dicult to see that Matthew is
consciously developing a heaven and earth theme.
(3) Father in Heaven
Another common use of heaven language in Matthew is with reference to God
as Father. e fatherhood of God is an important theme in Matthew, and he
quite commonly modies this by attaching heaven to it. irteen times we
nd the phrase πατρ ν [το] ορανο (“Father in heaven”), and seven
times the similar πατρ οράνιο (“heavenly Father”). is language is very
familiar to us because we as Christians oen refer to God as our heavenly Father.
But notably, in the Gospels “Father in heaven” occurs elsewhere only in Mark
:. is is apparently a particularly Matthean emphasis. All of this relates
to the heaven and earth theme in two ways. First, when the noun “heaven” is
connected with God as Father, Matthew always uses the uncommon plural form
of ορανό. is is part of the singular versus plural pattern already mentioned.
Second, references to God as Father very frequently occur in a way that presents
a contrast between the Father in heaven and the things on earth (e.g., :).
New Testament Survey
(4) Kingdom of Heaven
As we have already observed, the most common use of heaven in Matthew is
in his unique and important phrase “the Kingdom of Heaven.” In each of these
thirty-two occurrences the form is always plural (τν ορανν) and, like the
references to “the Father in heaven,” is part of the singular versus plural pattern
observed above. Additionally, closer examination reveals that many times
Matthew uses “Kingdom of Heaven” as part of a contrast between the heavenly
and earthly realms (e.g. :-:; :-).
is last observation, combined with all that has been said so far, brings us to
the main point. Analysis of this four-fold usage of heaven language in Matthew
shows that there is a consistent and overarching theological point to all of it:
Matthew is repeatedly setting up a contrast between two realms—the heavenly
and the earthly—which stand for God on the one hand, and humanity on the
other.
In other words, he is subtly but powerfully weaving into his Gospel narrative
the theme of heaven and earth, particularly emphasizing the contrast between
these two polar realms. rough this four-fold technique—singular versus
plural forms of ορανό; heaven and earth pairs, usually in contrast; the Father
in heaven; and the Kingdom of Heaven—Matthew is urging upon us the sense
that there is a great disjunction between heaven and earth, between God’s way of
doing things and ours. ere is a standing tension between the realms of heaven
and earth and this represents the tension between God and humanity. In this
way Matthew is very typically apocalyptic.
How does this relate to the meaning of “the Kingdom of Heaven” in Matthew?
Matthew’s choice to describe the kingdom as τν ορανν (“of heaven,” “from
heaven,” or even “heavenly”) is not motivated by an avoidance of the divine
name but is part of a thoughtful literary pattern with an important theological
point. e in-breaking of the Kingdom of God that has come in the Lord Jesus is
radically dierent from the way you and I naturally think and act and dierent
from the way we structure human society. It is unexpected, shocking, and
topsy-turvy to human sensibilities. e unexpected and radical nature of the
kingdom is why Jesus spends so much time trying to explain what this kingdom
from heaven is like (and why people so seldom understand). e Beatitudes
give us an image of the blessed ones that is just the opposite of what we would
naturally value—they are the poor in spirit, the persecuted, the mourning, the
meek. e parables of the kingdom paint for us pictures where debtors are
freely forgiven, where the smallest seed produces the largest tree, and where the
last-come workers receive the same reward. Jesus’ model of life shows open-
armed compassion for the downtrodden, the touching of the leper, the exalting
of the lowly child, the welcoming of the Gentile, and the listening ear for blind
outcast beggars. As King of the universe he enters Jerusalem not on a warhorse
or golden chariot but riding humbly on the foal of a donkey. As king of all he
willing rides into the city where iron nails will soon be used to hang him naked
on a cross in the scorching sun. As this king instructs us we learn that the one
who wants to be rst should not exercise an overbearing leadership style, but
should be the slave of all. e one who is blessed by God with material wealth
should set it aside to follow Christ. e one who desires to save his life must in
fact die. Such is the radical nature of the vision of the kingdom that Jesus gives.
All of this is why it is so powerful and appropriate for Matthew to describe
this as a kingdom τν ορανν; it is fundamentally dierent from the kingdoms
of this world and all human expectations. God’s Coming Kingdom—what
Matthew likes to call the Kingdom of Heaven—is not built on human wisdom or
human principles, but on God’s character and nature! Matthew has intentionally
taken the cosmological language of heaven and earth from the Old Testament
and has used it to communicate the urgently eschatological message of Jesus. A
new day has dawned with the coming of the Kingdom. All is overturned because
of the epochal reality of the incarnation, life, death, and resurrection of the Lord
Jesus.
As fascinating and interesting as this literary and theological theme is, we
would be remiss if we did not ask further what the theological and practical
ramications are. is is certainly what Matthew would want for his readers. To
truly understand the Word is to theologically integrate it and most importantly,
to obey it.
What did Matthew intend for his hearers to take away from this emphasis
on the contrast between the heavenly and earthly realms? One important
New Testament Survey
observation is how this contrast theme provides a strong critique of all worldly
kingdoms. In Matthew’s day this would have meant both a critique of the Roman
Empire and the contemporary Jewish expectations for the Messiah’s kingdom.
Regarding the application to the Roman imperial context of rst-century
Judaism (and Christianity), it seems that Matthew is intentionally drawing on
his many connections with the book of Daniel. In the same way that Daniel
talks about the kingdom of the God of heaven over against the kingdom of
Nebuchadnezzar, Matthew provides an implicit critique of the ruling power
of his own day, the Romans. Matthew and his audience were facing a situation
strikingly similar to the Jewish people of the Exilic and post-Exilic times. ey
were a defeated people under the power of the greatest earthly empire at the
time. Daniel’s language and stories about the God of heaven and this God’s
superiority over the greatest king of the earth at the time, Nebuchadnezzar,
provide hope and solace and vision for the Jewish people. In the same way,
Matthew’s reference to the “Kingdom of Heaven” (as well as another signicant
Danielic phrase, the “Son of Man”) evokes sentiments and encouragement
regarding the ultimate superiority and eschatological hope of the God of Jesus.
us, Matthew is beautifully and evocatively re-appropriating the vision and
hope of Daniel for his own hearers’ context, now understood in light of the
Christ.
At the same time, Matthew critiques the common Jewish expectation for
God’s coming kingdom. It seems that many Jews of Jesus’ day were expecting
the Messiah to be a military leader who would drive out the heathen (Romans),
deliver the Jews from bondage, and establish his Davidic kingdom in Jerusalem.
Jesus’ model and message about God’s coming kingdom patently did not fulll
these expectations. Jesus not only repudiates the use of violence (e.g. :, , ;
:), but shockingly he heals and welcomes members of the Roman oppressors
(e.g. :-). So, while the message about God’s kingdom does provide solace
for those suering under oppression, its message is one of humility, meekness,
cheek-turning, and waiting. is is not what most Jews expected or wanted.
Related, another clear function of Matthew’s heaven and earth contrast
theme is to provide a clear identity for the followers of Jesus. Matthew wants his
hearers to understand that those who follow Christ are the true people of God
and to encourage them with this reality. Jesus denes this new or true people
not by ethnic pedigree, including having Abraham as one’s father (:-; :-
; :), nor by positions of honor (:-), but as those who do the will of
the Father who is in heaven (:; :), as those whose lives bear the fruit of
following God’s commands from the heart (:-; :-; :-). is theme
creates a heaven-oriented identity for the disciples in the midst of a hostile
earthly world. e world is depicted as bipartite—heaven and earth—and Jesus’
disciples are the true people of God aligned with heaven, as opposed to the
rulers (Roman and Jewish) on earth. In this way, Matthew’s heaven and earth
theme is an important part of his ecclesiology (see esp. :-; :-).
A third theological function of the heaven and earth theme is to undergird
the radical nature of the ethics and teachings of Jesus. Jesus’ teachings and
parables have a clear ring about them of challenge, urgency, and world-
overturning realities. is is true nowhere more than in Matthew’s Sermon
on the Mount. e followers of Jesus are called to live now with a God-hoping
ethical standard that is counter-intuitive and counter-cultural. Mourners,
the poor, the persecuted, and the meek are said to blessed (:-, -). e
standard of righteousness that Jesus requires must go beyond even the strictest
interpretations of the scribes and Pharisees (:): it must cut to the level
of the heart. Stated negatively, hating your brother is murder (:-), and
looking lustfully is adultery (:-). Stated positively, instead of retaliation,
the response should be gracious giving (:-); instead of loving only one’s
neighbor, the disciples must love and pray for their enemies (:-). e
disciples’ piety must be done from the heart and not from hypocrisy—as in
the cases of almsgiving, prayer, and fasting (:-). In short, God’s standard of
righteousness as proclaimed by Jesus is perfection, for single-heartedness in
the very same way that the Father himself is perfect (:). e radical nature
of all such teachings is clearly seen and felt by any hearer. I suggest that the
pervasive heaven and earth theme (which is itself concentrated in the Sermon)
undergirds these radical teachings by positing the ways of God against the ways
of humanity. at is, Jesus is presented as calling disciples to align themselves
with the Kingdom of Heaven, as calling them to be sons of the Father in heaven
(:-; :; :), as calling them to lay up treasures in heaven and not on
earth (:-), as calling them to pray and hope for the Kingdom of Heaven
to come to earth (:-). is constant refrain of the tension or current
disjuncture between the two realms of heaven and earth provides a tangible
vision for the kind of hope that transforms daily living. To use Bauckham and
Hart’s language, it provides resources for the Christian imagination which give
Godward hope. is heaven and earth disjunction is reminiscent of the same
point in several of Paul’s exhortations to godly living. In Matthew, this way of
speaking provides the framework of a symbolic universe that encourages the
New Testament Survey
disciples to align themselves within the world with a dierent vision and set of
values. Only this can sustain such a radical ethical call as Matthew presents. At
the core of this vision is the heaven and earth theme.
In sum, there is great literary, theological, and pastoral weight to Matthew’s
choice to depict the proclamation of Christ as about the “Kingdom of
Heaven.” With great skill and nesse Matthew has woven a comprehensive
narrative account of Jesus’ life and teachings. is account is full of memorable
images and language, including the widespread theme of heaven and earth.
Understanding this theme enables one to perceive the meaning and function
of Matthew’s unique phrase “Kingdom of Heaven.” While this expression
denotes the same thing as the “Kingdom of God,” it connotes many other things.
Particularly, we sense that God’s (heavenly) ordering of life and society is
radically dierent than the ways of sinful earth. Now that the new creation or
new genesis (see Matt :) has dawned through Christ, those who follow Jesus
must align themselves with this coming radical heavenly kingdom. And as we
do so, we stand to inherit the greatest reward, God’s presence through Christ (cf.
Matt :; :). In this time of waiting and hoping, the Christian’s stance can
be summed up in the great prayer that Jesus teaches his disciples to pray: “Let
your name be sanctied, let your kingdom come, let your will be done on earth
even as it is in heaven” (Matt :-).
ere are several valuable books that could be consulted on this matter. For many, a
good place to start is Vaughan Roberts, God’s Big Picture (Downers Grove: InterVarsity,
). Slightly longer and more comprehensive is Craig Bartholomew and Michael
Goheen’s e Drama of Scripture (Grand Rapids: Baker, ). Closely related to
this latter work is the excellent and paradigm-shiing book by Al Wolters, entitled,
Creation Regained (d ed.; Grand Rapids: Eerdmans, ).
Of course, there are many other ways in which the kingdom theme is communicated
beyond simply the use of βασιλεία. ese include references to Jesus as king
(βασιλε), actions that depict God’s coming reign, and texts that allude to Old
Testament images of God’s kingship (e.g., Isa :-). Again, Matthew employs such
language at least as frequently as the other Evangelists and oen more.
e only other popular view was that of the classical Dispensationalists. ey argued
that there is a temporal dierence in meaning between “Kingdom of God” and
“Kingdom of Heaven.” is view proves quite untenable biblically and has since been
abandoned by most modern (“progressive”) Dispensationalists.
Some manuscripts also have “Kingdom of God” at :, but the original was almost
certainly only “kingdom.” Inexplicably the ESV includes the whole phrase even though
the critical editions of the Greek New Testament do not recommend it (nor does the
RSV have it).
is is necessarily a very brief overview of the argument. A full exploration of the issue
and documentation can be found in my Heaven and Earth in the Gospel of Matthew
(Leiden: Brill, ), -. is whole article is a concise explanation of the main idea
in this book, and I would refer the reader to that volume for more information on all
the following arguments.
Ορανό occurs eighty-two times in Matthew ( percent of all the New Testament
occurrences) and οράνιο, seven times.
Mk : is parallel to one of Matthew’s occurrences of πατρ ν οράνιο (:).
Who is dependent on whom is unclear. ere is also the less exact parallel πατρ
[] ξ ορανο in Luke :, which in context is best understood as a reference to the
Father giving the Holy Spirit from heaven.
ese three translations are all potentially good glosses for the genitive phrase here.
Indeed, we are not forced to choose only one and dismiss the others. As many scholars
have observed, there is much ambiguity with regard to the Greek genitive and oen
more than one category is appropriate. Cf. Nigel Turner, Syntax (vol. of A Grammar
of New Testament Greek, ed. James Hope Moulton; Edinburgh: T. & T. Clark, ),
; Maximilian Zerwick, Biblical Greek (trans. Joseph Smith; Rome: Pontical Biblical
Institute, ), §; Herbert Weir Smyth, Greek Grammar (rev. Gordon M. Messing;
Cambridge: Harvard University Press, ), §.
is corresponds closely with the interpretation of heaven language in Matthew
oered by Robert Foster. Foster states that the “heavenly language” of the Sermon
“purposefully centres the lives of Matthew’s community on the reality that counts:
heaven’s reality. Sociologically, the language of heaven encourages the disciples to
continue in their counter-cultural lifestyle as they are assured that the FH [Father in
heaven] cares about their earthly struggles and needs and will give them a heavenly
reward. . . . eologically, this language guides the community’s decisions as they
look toward heaven for their standard of righteousness, their strength for holy living,
and their reward for their labours.” Robert Foster, “Why on Earth Use ‘Kingdom of
Heaven’?: Matthew’s Terminology Revisited,” New Testament Studies (): -.
Bauckham and Hart give an excellent account of how a grand Christian vision (via
imagination) re-sources the Christian life in Richard Bauckham and Trevor Hart,
Hope Against Hope: Christian Eschatology at the Turn of the Millennium (Grand
Rapids: Eerdmans, ). I suggest that Matthew’s vision of the world now and in the
eschaton, described regularly with reference to heaven and earth, provides the kind of
imaginative vision Bauckham and Hart are describing.
For example, Col :- makes the basis for godliness the fact that the believer has
been raised up with Christ, therefore his or her mind should be set on “things above,
not on the things that are on the earth.” is is followed by the exhortation: “Put to
death therefore what is earthly in you: fornication, impurity, passion, evil desire, and
covetousness, which is idolatry” (:). Cf. Eph :-; :-.
New Testament Survey
:
“What’s New About the New Covenant”
—John Piper
If you keep my commandments, you will abide in my love, just as I have kept my
Father’s commandments and abide in his love. (John 15:10)
Jesus shatters any absolute dissociation of commandments and love.
He says, “If you love me, you will keep my commandments. . . . Whoever
has my commandments and keeps them, he it is who loves me. And he
who loves me will be loved by my Father” ( John :, ). “If you keep my
commandments, you will abide in my love, just as I have kept my Father’s
commandments and abide in his love” (John :).
inking in terms of commandments and obedience did not stop Jesus from
enjoying the love of his Father. And he expects that our thinking of him as one
who commands will not jeopardize our love relationship with him either.
is is crucial to realize because the covenant relationship that we have
with God through Jesus Christ is not a covenant without commandments. e
basic dierence between the old covenant oered by God through the Mosaic
law and the new covenant oered by God through Christ is not that one had
commandments and the other doesn’t.
e key dierences are that () the Messiah, Jesus, has come and shed the
blood of the new covenant (Matthew :; Hebrews :) so that henceforth
he is the mediator of a new covenant, and all saving, covenant keeping faith is
conscious faith in him; () the old covenant has therefore become “obsolete”
(Hebrews :) and does not govern the new covenant people of God (
Corinthians :–; Romans :, ; Galatians :); and () the promised new
heart and the enabling power of Holy Spirit has been given through faith.
In the old covenant, the gracious enabling power to obey God was not
poured out as fully as it is since Jesus. “To this day the Lord has not given you a
heart to understand or eyes to see or ears to hear” (Deuteronomy :). What’s
new about the new covenant is not that there are no commandments, but that
God’s promise has come true! “I will put my law within them, and I will write it
on their hearts” (Jeremiah :). “I will put my Spirit within you, and cause you
to walk in my statutes” (Ezekiel :).
From Future Grace, pages 155–156 (available for free download at desiringGod.org).
:
“Does James 2 Contradict Romans 4?”
—John MacArthur
e most serious problem these verses pose is the question of what James :
means: “You see that a man is justied by works, and not by faith alone.” Some
imagine that this contradicts Paul in Romans :: “For we maintain that a man
is justied by faith apart from works of the Law.” John Calvin explained this
apparent diculty:
It appears certain that [James] is speaking of the manifestation, not of the
imputation of righteousness, as if he had said, ose who are justied by faith
prove their justication by obedience and good works, not by a bare and imaginary
semblance of faith. In one word, he is not discussing the mode of justication,
but requiring that the justication of all believers shall be operative. And as Paul
contends that men are justied without the aid of works, so James will not allow
any to be regarded as Justied who are destitute of good works ... Let them twist
the words of James as they may, they will never extract out of them more than two
propositions: at an empty phantom of faith does not justify, and that the believer,
not contented with such an imagination, manifests his justication by good works.
[Henry Beveridge, trans., John Calvin, Institutes of the Christian Religion 3:17:12
(Grand Rapids: Eerdmans, 1966 reprint), 2: 115.]
James is not at odds with Paul. “ey are not antagonists facing each other
with crossed swords; they stand back to back, confronting dierent foes of the
gospel.” [Alexander Ross, “e Epistle of James and John,” e New International
Commentary on the New Testament (Grand Rapids: Eerdmans, ), .] In :-
, James armed that salvation is a gi bestowed according to the sovereign
will of God. Now he is stressing the importance of faith’s fruit—the righteous
behavior that genuine faith always produces. Paul, too, saw righteous works as
the necessary proof of faith.
ose who imagine a discrepancy between James and Paul rarely observe
that it was Paul who wrote, “Shall we sin because we are not under law but
under grace? May it never be!” (Rom. :); and “Having been freed from sin,
you became slaves of righteousness” (v. ). us Paul condemns the same error
James is exposing here. Paul never advocated any concept of dormant faith.
New Testament Survey
When Paul writes, “by the works of the Law no esh will be justied in His
sight,” (Rom. :),
He is combatting a Jewish legalism which insisted upon the need for works to be
justied; James insists upon the need for works in the lives of those who have been
justied by faith. Paul insists that no man can ever win justication through his
own eorts ... James demands that a man who already claims to stand in right
relationship with God through faith must by a life of good works demonstrate
that he has become a new creature in Christ. With this Paul thoroughly agreed.
Paul was rooting out ‘works’ that excluded and destroyed saving faith; James was
stimulating a sluggish faith that minimized the results of saving faith in daily life.
[D. Edmond Hiebert, e Epistle of James (Chicago: Moody, 1979), 175.]
James and Paul both echo Jesus’ preaching. Paul’s emphasis is an echo of
Matthew :: “Blessed are the poor in spirit, for theirs is the Kingdom of
Heaven.” James’ teaching has the ring of Matthew :: “Not everyone who says
to Me, ‘Lord, Lord,’ will enter the Kingdom of Heaven; but he who does the will
of My Father who is in heaven.” Paul represents the beginning of the Sermon on
the Mount; James the end of it. Paul declares that we are saved by faith without
the deeds of the law. James declares that we are saved by faith, which shows itself
in works. Both James and Paul view good works as the proof of faith—not the
path to salvation.
James could not be more explicit. He is confronting the concept of a passive,
false “faith,” which is devoid of the fruits of salvation. He is not arguing for
works in addition to or apart from faith. He is showing why and how, true, living
faith always works. He is ghting against dead orthodoxy and its tendency to
abuse grace.
e error James assails is faith without works; justication without
sanctication; salvation without new life.
Again, James echoes the Master Himself, who insisted on a theology of
lordship that involved obedience, not lip service. Jesus chided the disobedient
ones who had attached themselves to Him in name only: “Why do you call
Me, ‘Lord, Lord,’ and do not do what I say?” (Luke :). Verbal allegiance, He
said, will get no one to heaven: “Not everyone who says to Me, ‘Lord, Lord,’ will
enter the Kingdom of Heaven; but he who does the will of My Father who is in
heaven” (Matt. :).
at is in perfect harmony with James: “Prove yourselves doers of the word,
and not merely hearers who delude themselves” (:); for “faith, if it has no
works, is dead, being by itself ” (:).
Excerpted from Faith Works: e Gospel According to the Apostles, by John MacArthur.
Bethlehem College & Seminary | bcsmn.edu | [email protected]
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