The New Testament books. Part 2/2
In the previous post I listed a general list of the Books of the new testament and split them into three categories, Gospels, Paul Letters to the churches and other letters by the Apostles.
In This post I’ll add more details on these books such as : Author, Date, Major Theme, Background and Outline for these books, making it helpful for new bible students.
The Gospel Of Matthew
Author—Though the gospel does not name Matthew as the author, all the early manuscripts attribute authorship to Matthew, one of the twelve disciples listed in the New Testament. His authorship is attested by the universal witness of the ancient Church.
Date—Matthew could have been written as early as AD 50, but it is more likely that it was written after the fall of Jerusalem in AD 70. It was probably written over a period of years while Matthew resided in Antioch, where the church was a strong, mixed community of Jewish and Gentile Christians. St. Ignatius, Bishop of Antioch AD 67– 107, is one of the earliest witnesses to the existence of this gospel.
Major Theme—Christ, the Incarnate God, Immanuel, has inaugurated the kingdom of God and the new covenant, which is realized in the true Israel, the Church. Sub themes include:
1 . The fulfillment of Old Testament prophecy. Matthew shows conclusive ely that Christ, the incarnate Son of God, fulfills the prophecies of the Old Testament. He establishes the new covenant through His death and Resurrection and will continue to guide His Church, the true Israel of God, to the end of the age.
2. The revelation of the kingdom of God. Jesus proclaims that God’s reign has come (4:17 , 23), His power being manifested in His Son, but the fullness of the Kingdom will be consummated at Christ’s Second Coming.
3. A call to discipleship (4:18–22; 8:18–22), through mission (ch. 10; 28:1 8–20), and the beginning of the Gentile Church (8:11 , 12; 21:43; 28:19).
Background—The Gospel of Matthew, though it has come down to us in Greek, has a Jewish/Hebraic flavor, evident in its Aramaic expressions and forms and in its use of numerous quotations and arguments from the Old Testament. Furthermore, Matthew gives details of Jewish religious observances and often uses Jewish style and techniques of argument. God’s final judgment, pictured in apocalyptic images common in Jewish writings, is also emphasized. Papias, a second-century Christian author, preserves the tradition that Matthew wrote the sayings of Christ in Aramaic, the common language of the Jews at the time of Christ, and that others later freely translated this work into Greek
Outline
I. The Identity of Jesus Christ (1:1–2:23)
A. Who Christ is (1:1–25)
B. Events surrounding His birth (2:1–23)
II. Jesus’ Public Ministry : Revelation of the Kingdom (3:1–10:42)
A. Beginning of the ministry : the kingdom proclaimed (3:1–4:25)
B. Sermon on the Mount: righteousness of the kingdom (5:1–7 :29)
C. The mighty works of Christ: the power of the kingdom (8:1–9:38)
D. Discourse on mission (10:1–42)
III. Responses to Christ: Belief and Unbelief (11:1–25:46)
A. Responses in Galilee (11:1–1 8:35)
B. Responses in Judea and Jerusalem (1 9:1–25:46)
IV. The Passion and Resurrection of Christ (26:1–28:20)
A. Events prior to the arrest (26:1–46)
B. Jesus’ arrest (26:47 –27 :26)
C. Crucifixion, death, and burial (27 :27 –66)
D. The resurrection of Christ (28:1–1 5)
E. The Great Commission (28:1 6–20)
The Gospel Of Mark
Author—Mark the Apostle, also known as John Mark, is widely attested by the ancient Church as the author of this gospel. He traveled with Paul and Barnabas and later aided Peter (1Pt 5:13). According to tradition, Mark subsequently used Peter’s teaching as his primary source for this gospel, adding to it his personal experience and other church traditions.
Date—As with the other gospels, the exact date of writing is uncertain. Because of its connection with Rome and its lack of any clear reference to the destruction of Jerusalem (13:2), the Gospel of Mark may be dated shortly before the fall of Jerusalem in AD 70. Many believe this was the first of the four gospels to be written.
Major Theme—Jesus Christ as Servant and Sacrifice. Sub themes include:
1 . The suffering Messiah. Christ, who acts with power and authority , is nevertheless a suffering Messiah (8:27 –33), One who has come to serve and give His life for many (10:45). Jesus is clearly the Son of God (1 :1, 11; 9:7 ; 14:61 , 62), who has power over demons, heals the sick, and forgives sins (1 :23–25; 2:10, 11 ). But He also possesses a full humanity , expressed through the agony of Gethsemane and the suffering on the cross.
2. The messianic secret. Mark underscores the fact that Jesus veiled His messianic identity . He commanded demons, the people He healed, and even the disciples to keep silent about His messiahship (1:34, 44; 8:30) until He Himself revealed the mystery before the Sanhedrin (14:62). In this gospel Peter confesses Jesus only as “the Christ” (8:29; contrast Mt 16:16; Jn 6:69). Only after the Resurrection do His followers recognize Him as God (16:14).
3. Discipleship. Though the word “disciple” never occurs in Mark, Jesus calls His followers to uncompromising and heroic commitment. True disciples take up their crosses and suffer with Jesus (8:34–38).
Background—According to some Church Fathers, Mark is writing for the Christian community of Rome, which either was experiencing the great persecution by Nero (beginning in AD 64) or was caught up in the apocalyptic fervor occasioned by the Jewish war (Jerusalem was destroyed in AD 70). Mark tells the story of Jesus so his readers may see their own suffering as a prelude to the glorious Second Coming of Jesus and may discern the reward of those who endure to the end. The suffering and the glory are equally real: this was true for Jesus and will be true for all believers. The earliest manuscripts of Mark end abruptly at 16:8. Later manuscripts provide additional material (16:9–20), included in this and other versions, which the Church recognizes as inspired.
Outline
I. Prologue: Preparation for the Ministry (1:1–13)
II. The Galilean Ministry : The Kingdom Is at Hand (1 :1 4–6:29)
A. Jesus manifests the power of the kingdom (1:1 4–45)
B. Israel is divided over Jesus’ authority (2:1–5:43)
C. Nazareth divided: doubters and disciples (6:1–13)
D. The Forerunner beheaded (6:1 4–29)
III. Ministry Beyond Galilee: The Kingdom and the World (6:30–9:50)
A. Jesus relates to the Jews (6:30–7 :23)
B. Jesus relates to the Gentiles (7:24–8:26)
C. The glory of the kingdom revealed (8:27 –9:13)
D. The response of this world (9:1 4–50)
IV. Journey to Jerusalem: The Kingdom’s Discipline (10:1–52)
V. Ministry in Jerusalem: Rejection, Persecution (11:1–16:20)
A. The Messiah made manifest (11:1–13:37)
B. Betrayal and Passover meal (14:1–31)
C. The Passion (14:32–1 5:47 )
D. The Resurrection (16:1–20)
The Gospel of Luke
Author— All the early sources emphasize that the third gospel was written by Luke, who is mentioned in Colossians 4:14; 2 Timothy 4:11; and Philemon 24. By birth Luke was a Gentile from Antioch, and by profession a physician. He was a fellow worker of Paul’s: the plural “we” (Acts 20:6ff.) indicates Luke was with Paul as he traveled the coast of Asia Minor on his way to Jerusalem.
Date— In his preface to the gospel (1:1), Luke indicates knowledge of other written sources. Most scholars believe he used Mark as a source. He probably wrote his gospel either from Greece or from Asia Minor in AD 70–80.
Major Theme— The universality of the gospel message. Luke has been called an “historian” because he dates biblical events by reference to secular history (2:1, 2; 3:1). Since this is a gospel written for Christians of Gentile background, it emphasizes more than the other gospels the challenge of mission and evangelization. Salvation is described as “a light to bring revelation to the Gentiles” (2:32). At the end of the gospel, the risen Lord instructs His disciples to preach repentance and the forgiveness of sins “to all nations” (24:47).
Sub themes include:
1 . Prayer. The early chapters portray righteous men and women at pray er (1 :10, 1 3, 46–55, 64; 2:20, 28–32). Jesus is portray ed frequently at prayer (3:21 ; 5:1 6; 6:1 2; 9:1 8, 28; 1 1 :1 ; 22:32, 41 ; 23:46). The gospel ends with the disciples “continually in the temple praising and blessing God” (24:53).
2. The activity of the Holy Spirit. The inspirational work of the Holy Spirit is evident every where in the gospel. Mary is “overshadowed” by the Spirit (1 :35). Jesus conducts His ministry in the fullness of the Spirit (3:22; 4:1 , 1 8; 10:21 ). The disciples were to embark upon their world mission after receiving “power from on high” (24:49), the gift of the Spirit.
3. A deep concern for sinners. Luke reports Jesus’ concern and love for sinners, with a confident hope of their repentance and forgiveness (5:1–11 ; 7:36–50; 9:51–56; 10:29–37 ; 19:1–10; 23:39–43).
Background—Luke’s is the only gospel addressed to an individual. He wrote to reassure Theophilus, a Gentile and a new believer, that God was still at work in the Christian community founded by Jesus.
Outline
I. Introduction (1:1–4)
II. Jesus’ Birth and Early Life (1:5–2:52)
1 A. The two annunciations (1:5–38)
B. Mary and Elizabeth wait together (1:39–56)
C. John’s birth and early life (1:57 –80)
D. Jesus’ birth and early life (2:1–52)
III. The Messiah Manifested (3:1–4:13)
A. The Forerunner’s message: repentance and expectation (3:1–20)
B. Jesus’ anointing as Messiah (3:21–4:13)
IV. The Great Galilean Ministry (4:14–9:50)
A. The contrast of law and grace (4:14–6:11 )
B. The separation of law from grace (6:1 2–7 :50)
C. The new kingdom is hidden from the old (8:1–56)
D. A new Israel: new manna, new glory revealed (9:1–50)
V. Later Judean and Perean Ministries (9:51–18:30)
A. The new rule for new Israel (9:51–11:13)
B. The new critiques the old (Judean ministry ) (11:1 4–1 3:21 )
C. Striving for the kingdom (Perean ministry ) (13:22–17:10)
D. Waiting for the coming kingdom (on to Jerusalem) (17 :1 1–1 8:30)
VI. Holy Week: The New Covenant Made (18:31–24:53)
A. Public fulfillment and rejection (18:31–21:38)
B. Private preparation and faithfulness (22:1–38)
C. Christ’s Passion: Passover fulfilled (22:39–23:56)
D. Resurrection (24:1–49) E. Ascension (24:50–53)
The Gospel Of John
Author—According to tradition, St. John the Apostle (also called the Theologian because of the profundity of his gospel) was assisted by St.Prochorus in writing this gospel. John, “the beloved disciple” of Christ (13:23; 21:7, 20), served as the leading authority of Ephesus for most of his ministry and wrote his gospel there. He was almost one hundred years old when he died, c. AD 96–100.
Date—This gospel, written about AD 96, is usually considered the last of the four gospels to be written, supplementing the other three.
Major Theme—The eternal Son of God has come in the flesh. The gospel was written “that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in His name” (20:31).
The Gospel of John has many theological themes. They include the following:
1.The Trinity. In his gospel, John is quite explicit about the Persons of the Trinity and their relationships: They are three Persons in one nature. The Father is the Unbegotten, the Son is the Only Begotten (1:18; 3:16, 18), and the Holy Spirit proceeds from the Father (15:26).
2. Glory. The glory of God is preeminently manifested in Christ’s earthly ministry —His Person, words, and works—but is also experienced by the Church in the power of the Holy Spirit, the Helper or Paraclete (14:16, 26; 15:26; 16:7 ).
3.The spiritual dimension. The mystical, theological perspective dominates this gospel. The rev elation of divine life and light is resisted by this age, resulting in great spiritual warfare: the kingdom of God versus “the world” as a fallen entity in rebellion against God.
4. The sacramental dimension. John stresses the mysterious and sacramental presence and activity of God in the world, linking the saving work of Christ to baptism (3:5) and the Eucharist (6:52–59).
5. The Church. The Gospel of John testifies to a strong sense of community among the disciples, expressed through the plural “we” (1:14, 16). True disciples are those who believe in Jesus as the incarnate Son of the Father, who are united with Him, and who here and now express the life of divine love given by Christ.
6. The Paschal Theme. Three Passovers are specifically mentioned in John, hence the tradition that the public ministry of Jesus encompassed a three-year period. During the final Passover, Jesus, the Lamb of God (1:29, 36), leads His followers to a new Passover through His Death and Resurrection.
7. The Redemption of the World. In John’s perspective, the Divine Word, the Son of God, came into the world to save the world and, through the life of the Church, to offer the whole world up to God. Christ and His Church begin this transformation now.
Outline
I. The Witness, John the Baptist (1:1–51 )
A. Prologue (1:1–18)
B. The mission of John the Baptist (1:19–51 )
II. The Word Incarnate Transfigures Creation (2:1–10:42)
A. The new creation prefigured (2:1–25)
B. Baptism manifested (3:1–5:47 )
C. The Eucharist manifested: feeding of five thousand (6:1–71)
D. The old creation transformed (7:1–10:42)
III. The Word Incarnate Transfigures All Humanity (11:1–17 :26)
A. Through death and resurrection: Lazarus (11:1–1 2:11 )
B. Through ascension into the kingdom: Palm Sunday (12:12–50)
C. Through the messianic banquet of the kingdom (13:1–17 :26)
IV. The Paschal Offering: Death and Resurrection (18:1–21:25)
A. Death: the Passion of Christ (18:1–19:42)
B. Resurrection of Christ (20:1–21:25)
The Book Of Acts
Author—Traditionally, Acts is ascribed to Luke—“the beloved physician,” as Paul calls him (Col 4:14); the “disciple of Paul,” as St. John Chrysostom describes him. It is a continuation by Luke of the account given in his gospel (see note on 1:1).
Date—Acts was written about AD 75–85, some time after the composition of the Gospel of Luke.
Major Theme—The spread of the gospel by the apostles from Jerusalem to the whole world (1:8). The Book of Acts recounts the triumphant march of the Christian mission from Jerusalem throughout the Roman empire. This achievement points to the work of the Holy Spirit, who descended on the early Church, empowering the apostles and other missionaries to carry the good news of salvation. At the same time, Acts narrates the expansion of the Church by means of small congregations.
The primary sub theme of Acts is the same as the major theme of the Gospel of Luke: Immanuel, God with us. In Luke’s gospel, God is with us in His incarnate Son. In Acts, the incarnate Son of God is yet present in the Church by the power of the Holy Spirit.
Background—The Acts of the Apostles is a spiritual and theological record of how the Church developed, as seen through the actions of the early Christians. The book is not to be read as a blueprint for reproducing the specific details and aspects of the Church which we read there. However, it is of great importance for understanding the organization and structure of the Church; its method of resolving controversies; the role of apostles, bishops, priests (elders), and deacons; and the spiritual life of the Church.
Outline
I. Introduction (1:1–3)
II. The Birth of the Church (1 :4–12:24)
A. Preparation for the church (1 :4–26)
B. Beginning of the church (2:1–4:37)
C. Life in the church (5:1–7:60)
D. Persecution and expansion of the church (8:1–12:24)
III. The Growth of the Church from Antioch: The Labor of Paul (12:25–28:31)
A. Barnabas and Saul commissioned (12:25–1 3:3)
B. The first missionary journey (13:4–14:28)
C. The Jerusalem Council (15:1–35)
D. The second missionary journey (15:36–18:22)
E. The third missionary journey (18:23–21:14)
F. Paul in Jerusalem (21:15–23:22)
G. The journey to Rome (23:23–28:31)
Galatians
Author—St. Paul the Apostle.
Date— Paul evangelized South Galatia, the most plausible date for the writing of Galatians is in 47–48 AD, before The Council of Jerusalem between 48,49 AD (Acts 15:6-24)
Major Theme— The true gospel versus the false gospel. After initially believing in the gospel of Jesus Christ as a gift of God, many in Galatia had turned to the teaching of the Jewish legalizers, who claimed that Christians must also follow the laws of the Old Covenant. Paul writes to call them back to “the grace of Christ” (1:6).
Sub themes include:
1 . A defense of Paul’s apostolic authority (1:1–2:21)
2. The gift of the Holy Spirit to the Church (5:1–6:18)
3. The Cross of Christ
4. The life of faith Background—St. Paul had established churches in a number of cities in the Roman province of Galatia in Asia Minor. This is the only New Testament letter Paul addressed to a group of churches (1:2)
Outline
I. Introduction (1:1–10)
A. Greeting (1:1 , 2)
B. The true gospel versus the false gospel (1:3–10)
II. The Apostolic Authority of the True Gospel (1 :11–2:14)
A. The call to apostleship (1:11–24)
B. Apostles are guided by councils (2:1–10)
C. Apostles are guided by conscience (2:1 1–14)
III. The Content of the True Gospel (2:15–4:31)
A. Jesus Christ and faith (2:15–21 )
B. Jesus Christ and the Holy Spirit (3:1–14)
C. Jesus Christ and sonship (3:15–4:31 )
IV. Living in the True Gospel (5:1–6:10)
A. The liberty of the Spirit (5:1–1 2)
B. Living in the love of the Spirit (5:13–6:10)
V. Concluding Remarks (6:11–1 8)
A. The rule of faith (6:11–17 )
B. Benediction (6:18)
1 Thessalonians
Author— The greeting identifies Paul as the author and also mentions Silvanus (Silas) and Timothy. They were co-workers with Paul in establishing the church in Thessalonica on his second missionary journey (Acts 17:1–9).
Date— First Thessalonians was written in Corinth in AD 50–51, about six months after the church in Thessalonica was founded.
Major Theme— A holy life leads to eternal life. Paul calls believers to be holy (3:13; 4:3; 5:23), with particular calls to:
A. continue as examples to others (1:7),
B. walk worthy of God’s calling (2:12),
C. stand fast in the faith (3:8), and
D. maintain moral purity (4:3).The letter closes with instruction and comfort concerning the Second Coming of Christ (4:13—5:11), along with other exhortations concerning the spiritual life.
Background—The church in Thessalonica was founded in the summer of AD 50 during Paul’s second missionary journey (Acts 15:36—18:22). Built on the Aegean Sea, Thessalonica was the most prominent city in the Roman province of Macedonia and served as a naval and commercial center. While many of the early churches were composed primarily of Jews who believed in Christ, the Thessalonian believers were mostly Gentiles, former idol worshipers (1:9).They experienced persecution by fellow citizens, stirred up by the Jews (1:6; 2:14; Acts 17:5–9), and had difficulty adhering to Christian values in a pagan setting.
Outline
I. Introduction: Greeting and Thanksgiving (1:1–10)
II. The Power of the Gospel in Paul’s Behavior (2:1 —3:13)
A. Paul’s past work prepared them to endure persecution (2:1–16)
B. Paul’s present relationship with them is unchanged (2:17-3:13)
III. The Power of the Gospel in the Church’s Behavior (4:1 —5:22)
A. Power for holiness (4:1–12)
B. Power for right belief, apostolic (4:13—5:11)
C. Power for unity (5:2–22)
IV. Concluding Prayer and Instructions (5:23–28)
2 Thessalonians
Author—Silvanus (Silas) and Timothy are named with the author, Paul (as they are at the opening of 1 Thessalonians), because they were his co-laborers in establishing the Thessalonian church (see Acts 17:1–9).
Date—This epistle was written in AD 51, probably from Corinth.
Major Theme— Stand fast by means of apostolic teaching. Some of the Thessalonians had been shaken in their faith by speculations on Christ’s return; some even said the day of the Lord had already come (2:2). As a result, these people had lost holiness of life. Paul counters such traditions of men with apostolic tradition (2:15; 3:6). Sub-themes include Paul’s gratitude for the people’s faithfulness (1:3; 2:13) and for God’s faithfulness to His people (3:3).
Background—Paul had not paid a return visit to Thessalonica since the establishment of the church a year earlier. St. John Chrysostom observes he was “filling up by his writings what was lacking of his presence.” But a few months after writing 1 Thessalonians, Paul received another report. The Thessalonians’ faith amidst persecution was still firm, but speculations concerning the Second Coming were increasing, claiming to be based on Paul’s teaching (2:2). Some became so excited about the end times that they abandoned their jobs and lived off the charity of the church (3:6–13). Others grew despondent and wavered in hope (2:13–17). Paul writes to encourage them to stand fast.
Outline
I. Greeting (1:1-2)
II. Apostolic Tradition Regarding the Second Coming (1:3—2:17 )
A. Exemplified in the persecution of the Church (1:3–12)
B. The controversy concerning the Second Coming (2:1–12)
C. Encouragement to stand fast in the faith (2:13–17 )
III. Other Apostolic Traditions (3:1–15)
A. The apostolic ministry : Pray for and obey them (3:1–5)
B. Holiness: Practice orderliness by hard work (3:6–13)
C. Unity : Admonishing the disobedient (3:14,15)
IV. Benediction and Farewell (3:16–1 8)
1 Corinthians
Author— St. Paul, the apostle to the Gentiles and the founder of the church at Corinth (Acts 18:1–11), is the undisputed author of this epistle.
Date—First Corinthians was probably written from Ephesus around AD 55, during Paul’s third missionary journey (Acts 19:1–20:1).
Major Theme— Communion with God versus communion with darkness. We are created for communion (Gr. koinonia) with God and with each other. Koinonia is concretely experienced in the life of the Church, which is the Body of Christ and the temple of the Holy Spirit. But communion is not automatic; we pursue it. And while we may cooperate with evil, we are created to cooperate with God and with each other.
The sub themes of this epistle are found in the sections Paul writes to answer specific problems or concerns in the church.
1. Factionalism (1:10–3:23)
2. Civil lawsuits (4:1–21; 6:1–8)
3. Sexual immorality (5:1–13; 6:9–7:40)
4. Meat sacrificed to idols (8:1–9:27)
5. Eucharistic theology and practice (10:1–11:34)
6. Spiritual gifts (12:1–14:40)
7. Resurrection life (15:1–16:24)
Background— There were a number of problems in the Corinthian church to which Paul responds in this letter.
These problems include:
(a) Church disunity. Many Corinthian Christians had broken into several factions based on improper loyalty to particular Christian leaders (1:12).
(b) Doctrinal speculations. Erroneous teaching thrived in Corinth, particularly that of the gnostic variety.
(c) Moral failure. The Corinthian church, free from persecution, became spiritually weak and succumbed to the moral failure the city was famous for.
(d) Dealing with pagan religions. Christians in Corinth could not agree about how to respond to idolatry.
(e) Self-centeredness and spiritual gifts. Corinth was brilliantly endowed with spiritual gifts, perhaps as the Holy Spirit’s counter to the hedonism there. But the self-centeredness of the gifted ones brought dishonor to God. The internal evidence of 1 and 2 Corinthians indicates Paul originally wrote two additional letters to the Corinthians which have now been lost: one before 1 Corinthians (see 5:9–11) and one between 1 and 2 Corinthians (the “sorrowful” letter; see 2 Co 2:4– 11; 7:8). The problems in Corinth were not quickly or easily solved.
Outline
I. Introduction (1:1–9)
A. Greeting (1:1–3)
B. Thanksgiving for spiritual gifts (1:4–9)
II. Response to Reports Received (1:10–6:20)
A. The church is one (1:10–4:21 )
B. The church is holy (5:1–6:20)
III. Response to Questions Asked (7:1–1 5:58)
A. The church is catholic (7:1–14:40)
B. The church is apostolic: the Resurrection (15:1–58)
IV. Conclusion (16:1–24)
A. Collection for the Jerusalem church (16:1–4)
B. Paul’s plans (16:5–12)
C. Exhortations, greetings, and benediction (16:13–24)
2 Corinthians
Author—St. Paul the Apostle is identified as the author in 1:1, and there is no reason to doubt his authorship.
Date—Second Corinthians was written the same year as 1 Corinthians (c. AD 55) from Macedonia, where Titus rejoined Paul with a report about the Corinthian church.
Major Theme—Reconciliation and communion. This theme is clearly seen in Paul’s attempt to be reconciled to the Corinthian church. Other aspects of this theme include:
1 . The communion of saints. The Church is the Body of Christ: a corporate unity of all members in all things (see especially ch. 4–6).
2. Apostleship and the Church. The faith and authority of properly ordained and recognized apostles is essential to the life of the Church. The relationship between the apostles and the laity is a communion of love.
3. The unity of the Church. The collection for Jerusalem (ch. 8; 9) demonstrates the love and unity between the Gentile and the Judaic elements in the Church—manifested in sacrificial giving.
4. The Church and the world. Christianity does not renounce and forsake the world, but renews it
Background— For the historical setting of 2 Corinthians, see the Introduction to 1 Corinthians. A major purpose of this second epistle is Paul’s defense of his apostleship and his polemic against false apostles in Corinth. Outsiders have shown up in Corinth calling themselves “the most eminent apostles” (11:5; 12:11) or “super-apostles.” They claim to be better than Paul, alleging that he does not measure up (13:5–7). They seek to prove Paul an impostor, bringing all kinds of outrageous charges against him. In their preaching they elevate themselves (4:5) and present a different gospel from Paul’s (11:4). They teach that Christians must have exalted spiritual experiences and lead successful, painless lives, and should not be concerned about moral purity and holiness (6:14–7:1). Paul perceives all this false teaching as a vain, earthly show, having nothing to do with God, the gospel, or the Kingdom (5:11–19). He reveals the false apostles as agents of satan (4:3, 4; 6:15; 11:3, 13–15)
Outline
I. Greeting (1:1 , 2)
II. Paul’s Reconciliation to the Corinthian Church (1 :3–7 :16)
A. Thanksgiving for comfort in affliction (1 :3–11 )
B. Is Paul sincere? (1:12–2:17 )
C. Is Paul’s competent? (3:1–6:10)
D. Paul’s plea to the Corinthians (6:11–7 :4)
E. Paul’s confidence in the Corinthians (7 :5–16)
III. The Reconciliation of Gentile and Jew (8:1–9:15)
A. The motivation of mutuality (8:1–15)
B. The means: envoy s recommended (8:1 6–9:5)
C. Results: a homily on cheerful giving (9:6–15)
IV. Paul’s Vindication from Enemy Charges (10:1–12:13)
A. Is Paul weak? (10:1–11 )
B. Is Paul ambitious? (10:1 2–18)
C. Is Paul as good as the false apostles? (11:1–1 5)
D. Is Paul qualified to be an apostle? (11:16–1 2:13)
V. The Resolution: Paul’s Next Visit (12:14–13:10)
VI. Conclusion (13:11–14)
Romans
Author—While Pauline authorship of some epistles has been questioned, the Church has universally accepted St. Paul as the author of Romans
Date—Romans was probably written in AD 55–57 during the latter part of Paul’s third missionary journey (Acts 20:3–21:16), most likely while he was in Corinth
Major Theme—God’s righteousness revealed in Christ for our salvation (1:16, 17). Righteousness is the basis of a faithful relationship between God and humanity. God Himself freely offers this living and growing relationship to all through Christ. Sub themes in Romans include:
1 . The natural mortality and actual sinfulness of all (1:18–3:20).
2. Salvation through Christ apart from the Mosaic Law (3:21–4:25).
3. New life in Christ through Holy Baptism (ch. 5–7).
4. New life in the Holy Spirit (ch. 8).
5. God’s plan for Jews and Gentiles and their reconciliation in Christ (ch. 9–11).
6. Christian life in the Church and in the world (ch. 12–16).
Background— Paul’s logic in Romans proceeds largely from the use of dichotomies, in which two concepts are placed in opposition to each other; and synergies, in which two concepts work together. However, many modern commentators have seen opposition between pairs of concepts where Paul intends cooperation. These pairs of concepts include: law and grace; faith and works; Old Testament and New Testament; nature and grace; spirit and body; reality and symbol; God’s faithfulness and humanity’s faithfulness; secular and sacred; Church and state. The areas in which Paul truly sees opposition are fewer and more fundamental: living faith versus dead faith; living works versus dead works; good versus evil; righteousness versus unrighteousness; natural versus unnatural; faithfulness versus unfaithfulness.
Romans is the most significant, the most logical, and the most doctrinally oriented of Paul’s epistles, and the only one he wrote to a church he had not yet visited
Outline
I. Introduction: The Righteousness of God Available for All (1:1–17)
II. God’s Faithfulness to All: His Judgment and Salvation (1 :1 8–4:25)
A. Judgment on all: the unfaithfulness of Jew and Gentile (1 :18–3:20)
B. Salvation for all: through faith apart from the law (3:21–4:25)
III. Faithful Union Between God and Humanity (5:1–8:39)
A. Righteous liv ing through the reign of Christ (5:1–21)
B. Resurrection life through union with Christ (6:1–7:6)
C. Victorious life in the Spirit (7:7 –8:27)
D. Eternal life in the Father’s kingdom (8:28–39)
IV. God’s Faithfulness to All: Jew and Gentile (9:1–11:36)
A. Paul’s personal agony (9:1–5)
B. Paradox: unbelief of Jews, belief of Gentiles (9:6–10:21 )
C. Destiny of Jews and Gentiles (11:1–36)
V. Living Out a Faithful Relationship with God (12:1–1 5:7 )
A. In the church (12:1–21 )
B. With governing authorities (13:1–14)
C. Toward weaker Christians (14:1–15:7)
VI. Conclusion and Greetings (15:8–16:27)
James
Author—The author identifies himself as “James, a bondservant of God and of the Lord Jesus Christ” (1:1). Early Church tradition ascribes this letter to James, the “brother” or kinsman of our Lord and first bishop of Jerusalem, known as James the Just.
Date—AD 55–60. James the Just was martyred about AD 62. Some consider his letter the first New Testament book, written after the martyrdom of Stephen and the dispersion of Christians from Jerusalem (Acts 8:1).
Major Theme—The harmony of faith and works. The letter has many direct parallels with the Sermon on the Mount. James does not teach we are saved by works, but he does teach that a dead faith, one without works, does not save. This is an early polemic against invisible religion, wherein salvation by faith has no visible works, and against antinomianism, the teaching that moral behavior is irrelevant to salvation. James is clear: the human will is not bypassed in salvation; grace does not nullify personal responsibility.
Background—Unlike most New Testament letters, James does not address a particular church, or even a geographical region, but “the twelve tribes which are scattered abroad” (1:1). Though James was a Jewish Christian and assumes the recipients are familiar with the Old Testament, the letter is written in elegant Greek. There is no indication that it addresses only Jewish Christians. The people James addresses are experiencing various trials: persecution, deception, economic injustice and poverty, apostasy and personal fragmentations in the Church. James uses his authority as bishop to rekindle true living faith and encourage repentance, patience, and self-control.
Outline
I. Greeting (1 :1 )
II. Trials and Endurance: Love God! (1 :2–27 )
III. Faith and Works: Love Your Neighbor! (2:1–26)
IV. The Power of the Tongue (3:1–18)
V. Quarreling and Humility (4:1–12)
VI. Greed Versus Contentedness (4:13–5:12)
VII. Healing and Restoration (5:13–20)
1 Peter
Author—After Peter had helped to establish the church in Antioch, he preached to Jews and converts to Judaism throughout northern Asia Minor (1:1). Later, in Rome, hearing the churches of Asia Minor were being persecuted, he wrote them this letter of encouragement.
Date—First Peter was composed at Rome (5:13) sometime in AD 50–67. The exact date Peter arrived in Rome is unclear; tradition says he was martyred there later in Nero’s reign, c. AD 67.
Major Theme—Rejoice in sharing the sufferings of Christ. The First Epistle of Peter is an exhortation for Christians suffering persecution to remember and live in their baptism. As baptism is a death and a resurrection, so Christians must enter into unjust suffering with a spirit of death and resurrection. Our goal is the fulfillment of baptism—heaven. This requires unwavering commitment now to:
(a) holiness (1:3–2:10),
(b) submission in the roles we have in life (2:11–3:12),
(c) patient suffering in this age as we prepare for the age to come (3:13–4:19),
(d) disciplined unity in the Church (5:1–11).
Background—The dispersion of which Peter speaks (1:1) is unknown. After the martyrdom of Stephen (c. AD 33), many Christians fled from persecution in Jerusalem. Or Peter may be speaking more generally, of Christians at large, who were often illtreated and forced into exile because of their faith. We are told these Christians live in five provinces of Asia Minor (1:1), located in the central and northern segments of the peninsula.
Outline
I. Greetings (1 :1 , 2)
II. Practical Meaning of Baptism (1:3–3:12)
A. A life of faith and hope (1 :3–12)
B. A life of holiness (1:13–2:10)
C. A life of honor (2:11–3:12)
III. Persecution and Suffering (3:13–5:11)
A. Persecution for being righteous (3:13–22)
B. The persecution of mockery (4:1–19)
C. Suffering and the church (5:1–11 )
IV. Conclusion (5:12–14)
2 Peter
Author—While the Orthodox Church is clear on the canonicity of 2 Peter, some modern scholars consider the letter to be pseudonymous, that is, written by someone else based on what Peter taught. However, internal evidence supports Peter’s authorship.
Date—Given Peter’s authorship, the date is likely AD 63–67, during Peter’s imprisonment in Rome.
Major Theme—True knowledge versus false knowledge. Though the world disbelieves, deceives and mocks, Christians must maintain apostolic doctrine and an orthodox Christian way of life. We are to grow continually in holiness and virtue and pursue an entrance into “the everlasting kingdom” (1:11) which is to come.
Background—Of the 27 New Testament books, the canonicity of 2 Peter has been questioned most. However, there is unmistakable evidence it was known and used in the early Church, and its canonicity was settled in the fourth century. Peter apparently wrote his second epistle from Roman imprisonment. The people addressed know the author (1:16) and seem to be Gentiles, former pagans, in territory evangelized by Paul (2:18, 20–22; 3:15, 16). The Church has been infiltrated by gnostic-sounding, antinomian (lit., “against the law”) teachers, who taught that faith saves apart from repentance, works, or virtue. They deny that the Second Coming is a physical, historical event and that morality is irrelevant to salvation. The whole Church is threatened, especially the new converts; some have already fallen away.
Outline
I. Greetings (1 :1 , 2)
II. True Knowledge Deifies Us (1:3–21 )
A. Deification: partaking of God (1 :3–11 )
B. True knowledge of God (1:12–21 )
III. False Knowledge Destroy s Us (2:1–22)
A. The methods of false teachers (2:1–3)
B. The end of false teachers (2:4–9)
C. The character of false teachers (2:10–19)
D. The tragedy of apostasy (2:20–22)
IV. The Doctrine at Issue: The Second Coming (3:1–17 )
A. Certainty of the Second Coming brings comfort (3:1–10)
B. Expectation of the Second Coming produces virtue (3:11–17 )
V. Concluding Doxology (3:18)
Colossians
Author—All early Church testimony credits Paul with the authorship of Colossians. Some of the vocabulary is unusual for Paul because he is combating first-century gnosticism using its own terminology—thereby deepening his own understanding of Christ.
Date—Colossians was written at the same time as Ephesians and Philemon. These letters, along with Philippians, were most likely composed during Paul’s Roman captivity, about AD 61–63 (see 4:3, 10, 18; Eph 3:1; 4:1; 6:20; Phm 9, 10, 13).
Major Theme—Living by the will of God versus dying by false human schemes. The primary purpose of this epistle was to combat a form of gnosticism that was taking hold in the Colossian church. Paul preaches the true gospel to the Colossians once more, emphasizing those aspects the prevalent heresy disputed (see below).
Background—The Colossian heresy was a local blend of Jewish and Oriental ideas. The heretics thought they were “supplementing” apostolic Christianity, which they saw as primitive, with greater knowledge and better access to spiritual things. They imagined that:
(a) the hierarchy of celestial powers (the “angels” in some Jewish thought) was supreme, rather than Christ;
(b) Christ was not unique in His divine nature nor in His actions, for He was not God but one of several mediators;
(c) sin resulted from a lack of knowledge, a particular sort of knowledge in which the heretics were specialists; and
(d) salvation consisted in having this gnosis imparted by a series of rituals and ascetic practices (among which Jewish rites were prized, but Christian baptism was considered a mere low-level initiation).
Outline
I. Introduction (1 :1–1 4)
A. Greeting (1 :1 , 2)
B. Thanksgiving for the Colossians’ growth (1:3–8)
C. Pray er for continued growth and victory (1 :9–14)
II. Apostolic Christology : The Basis for Living in God’s Will (1 :15–2:23)
A. Christ is supreme over all (1:15–2:3)
B. Christ is sufficient for all (2:4–23)
III. Apostolic Spirituality (3:1–4:6)
A. Baptismal spirituality (3:1–17 )
B. In relationships between Christians (3:1 8–4:1 )
C. For the world (4:2–6)
IV. Conclusion (4:7 –18)
A. Commendations (4:7 –9)
B. Greetings (4:10–15)
C. Instructions (4:16–18)
Philemon
Author—St. Paul. Paul often used an assistant to whom he dictated his letters (Rom 16:22; 1Co 16:21; Gal 6:11; Col 4:18; 2 Th 3:17), but he wrote Philemon with his own hand (v. 19).
Date—AD 61–63. Philemon was written at the same time as Colossians, most likely from Rome during Paul’s first Roman captivity.
Major Theme—No longer slaves, we are brothers and sisters in Christ.
Background—Philemon (Gr. “affectionate”) had been converted by Paul (v. 19) and was a member of the church in Colosse (Col 4:9). Onesimus (Gr. “useful”) had been an “unuseful” slave of Philemon, for he had run away, providing for his needs from the stolen treasury of his master—an offense punishable by death. Somehow Onesimus reached Paul, who brought him to Christ. He then became “useful” to Paul.
According to Roman law, Onesimus still belonged to Philemon. So Paul sent Onesimus back to Colosse with this letter under the care of Tychicus, who was also carrying the letters to the Colossians and the Ephesians. Paul urges Philemon to receive Onesimus with forgiveness as a brother in the Lord, and hints that he would not be displeased if Philemon released Onesimus from bondage in order to free him for service to Paul.
According to ancient tradition, Philemon was consecrated bishop of Colosse and later martyred. Onesimus may be the same Onesimus whom Ignatius mentions as bishop of Ephesus, forty years after this incident.
Outline
I. Greeting (v v . 1–3)
II. Commendation of Philemon (v v . 4–7 )
III. Plea for Onesimus (v v . 8–21 )
IV. Conclusion: Request, Greetings, and Benediction (v v . 22–25)
Ephesians
Author—Some have cited differences in style, vocabulary, and doctrinal emphasis between Ephesians and other Pauline epistles to dispute Paul’s authorship of Ephesians. However, the epistle itself claims to be written by Paul (1:1), and the Church has recognized Paul as the author, writing under the inspiration of the Holy Spirit. Because Paul dictated some of his letters, differences in content and style would be expected.
Date—Paul probably wrote Ephesians from Rome during his imprisonment in AD 61– 63, as recorded in Acts 28:16–31.
Major Theme—The riches of Christ in the Church. The mystery of salvation in the Church, the body of Christ, is not only for all mankind but for all creation, affecting this age and the age to come. The body of Christ is the center and life of all.
Sub-themes include:
1 . The work of the Holy Trinity in our salvation (1:3–14, 17; 2:18, 22; 3:4, 5, 14–17, 20, 21; 4:3–6; 5:18–21)
2. The blessings of Christ to the Church (1:1–3:21)
3. Our response to God’s grace (4:1–6:24)
4. God’s strength for spiritual warfare (1:19–2:10; 4:17–31; 6:10–18)
Background—Some of the early manuscripts do not have “in Ephesus” in verse 1. Further, the content of Ephesians is general, which gives it the character of a book rather than a letter. It includes no personal greetings, although it is addressed to a city where Paul had spent two and a half years in the midfifties AD (Acts 19:8, 10; 20:17, 31). It is probable, then, that this letter was intended not just for the Ephesians, but also for circulation among the churches of western Asia Minor that Paul had founded from Ephesus during his third missionary journey. It is possible Ephesians is the “letter to the Laodiceans” mentioned in Colossians 4:16.
Outline
I. Greeting (1:1 , 2)
II. Praise of God’s Plan for the World (1 :3–23)
A. The creative sovereignty of the Father (1 :3–6)
B. The redemptive administration of the Son (1 :7 –1 2)
C. The perfecting faithfulness of the Spirit (1 :1 3, 1 4)
D. A pray er for rev elation (1 :1 5–23)
III. Theology of Christ and His Church (2:1–3:21 )
A. Salvation as a gift for all (2:1–10)
B. The church as one household for all (2:1 1–22)
C. The apostles as faithful messengers (3:1–1 3)
D. A pray er for the deification of the Church (3:1 4–21 )
IV. Conduct of the Body of Christ (4:1–6:20)
A. As the body of Christ (4:1–1 6)
B. As children of God (4:1 7 –5:5)
C. As partakers of light (5:6–21 )
D. As families in the Church (5:22–6:9)
E. As soldiers of Christ (6:10–20)
V. Conclusion (6:21–24)
Philippians
Author—The early Church unanimously agreed that Paul wrote Philippians. Paul founded the church in Philippi, which was the first church in Europe, on his second missionary journey, AD 50–51 (Acts 16:11–40). On his third missionary journey he made two brief visits to Philippi, about AD 57–58 (Acts 20:1, 6).
Date—Paul probably wrote Philippians while he was under house arrest in Rome in about AD 61–63 (Acts 28:16–31). At that time he was free to receive visitors and to correspond by letter.
Major Theme—The dynamic of our life in Christ. Salvation is a dynamic, ongoing experience that is not merely personal, but shared among believers. St. Paul urges the believers in Philippi toward continued unity, humility, selfless generosity, and joy in Christ.
Sub-themes include alerting of the Philippian church to:
1. Interference from self-serving evangelists (1:12–18)
2. Persecution from the world (1:27–30; 2:14–18)
3. Antagonism from heretics, particularly the legalistic Judaizers (3:1–11)
Background—The church in Philippi was noted for its generosity in support of the apostolic ministry (1:5, 4:15, 16; Acts 16:15, 40). Recently, it had sent Epaphroditus to visit Paul in prison with a financial gift for the apostle and with instructions that he remain there with Paul. But Epaphroditus apparently was so devoted to his work that he forgot his own physical health (2:30). The Philippian church heard this and was concerned for him. In the meantime, Paul’s trial had started (1:7) and he hoped for an early release (1:25; 2:24). Thus, the apostle wrote this letter of thanks to Philippi with the comforting word that he would send Epaphroditus home (2:25–30) and that he would shortly dispatch Timothy to Philippi (2:19).
Outline
I. Greeting (1 :1 , 2)
II. Life in Christ Amidst Persecution (1:3–2:30)
A. Exemplary lives of the Philippians and Paul (1 :3–30)
B. Exhortation to persevere amidst persecution (2:1–30)
III. Life in Christ in the Face of Heresy (3:1–4:9)
A. Exhortation to righteousness; warning against legalism (3:1–21 )
B. Exhortation to unity ; warning against schism (4:1–9)
IV. Conclusion (4:10–23)
A. Gratitude for financial help (4:10–20)
B. Greeting and benediction (4:21–23)
Titus
Author—The greeting (1:1) and Holy Tradition both affirm that St. Paul is the author.
Date—AD 63–65. The circumstances, content, and organization of Titus are similar to those of 1 Timothy. The two books were probably written about the same time. Paul’s work with Titus on Crete does not fit into the time covered by the Book of Acts, so it probably occurred after Paul’s release from his first imprisonment in Rome.
Major Theme—Overseeing the Church according to the true faith. As the Church grew, it naturally developed theology and structure and encountered heresy and sub-Christian behavior among its members, as had been prophesied. Paul here advises Titus as he faces these issues.
Background—Titus was a Gentile converted to Christ by St. Paul (1:4). After Paul was released from prison in Rome about AD 63, he and Titus visited Crete (1:5). When Paul moved on, he appointed Titus as apostolic overseer there. After Paul left Titus in charge of consolidating and organizing the church on the island of Crete, he found theological problems there similar to those being confronted by Timothy in Asia Minor: elements of Judaism binding Christians, and early gnosticism. But the native culture of Crete was more vicious than those found in Asia Minor. Further, whereas Timothy was restoring order in established churches, Titus was establishing order in young churches.
Outline
I. Greeting (1 :1–4)
II. Godly Government (1 :5–1 6)
A. Organization: ordination of sound presbyters (1 :5–9)
B. Danger and urgency concerning false teachers (1 :10–1 6)
III. Godly People (2:1–3:1 1 )
A. Right behavior in the church and in the home (2:1–10)
B. The purity of the eternal kingdom (2:1 1–1 5) C. Right behavior toward the government and society (3:1 , 2)
D. Salvation by grace in baptism and chrismation (3:3–8)
E. Discipline of heretical and schismatic members (3:9–1 1 )
IV. Conclusion: Requests, Greetings, and Benediction (3:1 2–1 5)
1 Timothy
Author—The apostle Paul. St. Ignatius, Polycarp, Tertullian, and St. Clement of Alexandria are all among the early Church writers who speak of St. Paul’s authorship.
Date—Probably AD 64–65. The Pastoral Epistles, 1 and 2 Timothy and Titus, appear to have been written after the events of Acts 28. If so, 1 Timothy was written before Paul’s second imprisonment in Rome, perhaps from Macedonia (1:3).
Major Theme—Pastoral care of the faithful. The Church is to manifest the kingdom of God on earth. Therefore, how the Church is run relates to both apostolic doctrine (1:1– 20; 3:14–4:5) and worship (2:1–15).
Sub-themes include:
1. The role of clergy
2.Combating heresy
3. Care for women, widows, and slaves
4.Money and ministry
Background—First Timothy is both personal and pastoral. Whereas most of Paul’s letters are addressed to the Church in a particular location, the pastoral epistles are written to instruct specific leaders—in this case Timothy, Bishop of Ephesus. Paul speaks as an experienced mentor instructing his student, his “son,” as apostle to younger apostle or bishop to youthful bishop.
In Ephesus, some church members were promoting a variety of theological opinions —from the irrelevant to the dangerously heretical (1:3–7; 4:1, 2, 7; 6:3–5). These heterodox ideas were a mosaic of Jewish (1:4, 7), ascetic (4:1–5), gnostic (4:4, 5), and docetic (2:5; 3:16; 6:13) thought. The Church was also dealing with external pressures of Hellenistic piety, the mystery religions, which made much use of the terms “salvation” and “savior,” and with the cult of emperor worship, according to which Caesar is “Lord.”
These letters hold incomparable insight into the historical workings of the early Church as guided by the Holy Spirit and are a foundational source for pastoral theology, for clergy and their relationship to the Church.
Outline
I. Greeting (1 :1 , 2)
II. Faithful Ministry in Doctrine and Worship: Church Order (1 :3–2:1 5)
A. Faithful doctrine (1 :3–20)
B. Faithful worship (2:1–1 5)
III. Faithful Ministry in Conduct and Care: Pastoral Care (3:1–6:1 9)
A. Faithful clergy (3:1–1 6)
B. Faithful care (4:1–6:1 9)
IV. Conclusion: Keep the Tradition! (6:20, 21 )
2 Timothy
Author—St. Paul the Apostle. By the second half of the second century the whole Church accepted 2 Timothy as Pauline and canonical.
Date—AD 65–67. This letter was written from Rome (1:17) when Paul was chained, suffering, and near his execution.
Major Theme—Overcoming hardship in the ministry. Ordained ministers use their spiritual gifts in the Church to keep and pass on her living tradition (1:13, 14; 2:2, 8, 11– 13, 15; 3:14–17; 4:3). Through living tradition—the Bible and the ongoing life of the Holy Spirit in the body of Christ—the Church remains essentially as she was at her inception.
Background—Paul has been a prisoner in Rome for some time. Although no one stood with him at his first hearing, he successfully defended himself and “was delivered out of the mouth of the lion” (4:16, 17). Nonetheless, he has no hope for acquittal. He knows his end is at hand (4:6–8). Worse, friends have turned against him (1:15; 4:16–18); only Luke is assisting him. Paul longs to see Timothy once more.
This is probably Paul’s last letter. He knows his martyrdom is near and looks forward to being with the Lord (4:8). Paul was martyred under Emperor Nero about AD 67.
Outline
I. Greeting (1 :1 , 2)
II. Ministry : Exhortation to Strength (1 :3–2:13)
A. To the bishop, Timothy : be bold! (1 :3–18)
B. To other faithful men (2:1–13)
III. Orthodoxy : Exhortation to Faith and Practice (2:14–4:8)
A. Against false teachers (2:14–26)
B. In the face of persecution (3:1–4:8)
IV. Conclusion (4:9–22)
A. Fellow workers and evil workers (4:9–15)
B. Paul’s first defense (4:1 6–18)
C. Greetings and benediction (4:19–22)
Jude
Author—Jude, a relative of Jesus (called the “brother” of the Lord in Mt 13:55; Mk 6:3) and the brother of James the Just. This is not the Jude who was one of the Twelve, also called Thaddaeus or Lebbaeus (v. 17; see Mt 10:3; Mk 3:18; Lk 6:16; Acts 1:13).
Date—The date of the letter is uncertain, but sometime in the period AD 60–80 seems reasonable.
Major Theme—Contending earnestly for the faith. Jude is a polemic directed against false teachers within the Church who are jeopardizing the salvation of many. Jude bases his attack on examples from the Old Testament and the tradition of God dealing harshly with those who assault His people.
Background—To whom Jude writes is difficult to discern. Some scholars have suggested that the addressees are Christians from a Hellenistic Jewish background. The heresy Jude opposes seems to be an early form of gnosticism. These heretics are still members of the Church (vv. 4, 12, 22, 23), carrying on an aggressive campaign of propaganda and subversion. Jude’s mode of attack is more ad hominem, that is, a censure of persons, than theological: We will know them by their fruits, he says. These heretics are obviously bad trees; they are not to be honored with a theological rebuttal.
Outline
I. Greeting (v v . 1 , 2)
II. The Presence of False Teachers (v v . 3, 4)
III. The Judgment of Such False Teachers (v v . 5–7 )
IV. The Character of False Teachers (v v . 8–16)
V. Resistance to False Teachers (v v . 17 –23)
VI. Doxology (v v . 24, 25)
Hebrews
Author—In the early centuries of the Church, several differing opinions circulated as to who wrote Hebrews. By the fourth century most witnesses ascribed Hebrews to St. Paul, including St. John Chrysostom (AD 407) and St. Athanasius (AD 373). Church historian Eusebius (AD 340) included Hebrews in his list of Paul’s epistles, but noted that Rome rejected the letter because it was not Pauline. A Council at Carthage (AD 397) canonized Hebrews as one of fourteen epistles of Paul. All Orthodox lectionaries introduce Hebrews with “the reading from the Epistle of the Holy Apostle Paul to the Hebrews.” Nevertheless, most biblical scholars today agree authorship of the letter is uncertain.
Date—The content of the epistle and the witness of the early Church argue for some time near AD 70.
MajorTheme—Persevering faith in the incarnate Son. Jesus Christ is superior to the prophets, angels, Moses, and Aaron. He offers a better priesthood, sanctuary, and sacrifice, for in His worship we enter heaven. Therefore, we must faithfully hold fast to Him.
Background—Hebrews seems to be written to Greek-speaking Jewish Christians, perhaps in Palestine, who were being drawn back to Judaism. Indeed, some had returned to their roots, partly because of a low view of Jesus. Hence the subthemes: the superiority of Christ and His sacrifice over Judaism, and encouragement to continue in the Christian faith.
Outline
I. The Superiority of Christ (1 :1–10:18)
A. Introduction: the supreme revelation (1:1–4)
B. Christ’s authority is superior to the angels’ (1 :5–2:18)
C. Christ’s rest is superior to Moses’ (3:1–4:13)
D. Christ’s priesthood is superior to Aaron’s (4:14–7:28)
E. Christ’s worship is superior to Moses’ (8:1–10:18)
II. Persevering Toward the Entrance and Rest (10:19–13:19)
A. Persevering in worship (10:1 9–39)
B. Persevering in faith (11:1–40)
C. Persevering in discipline (12:1–29)
D. Persevering in holiness (13:1–19)
III. Conclusion (13:20–25)
1 john
Author—John the Apostle (author of the Gospel of John). First John is so similar to the Gospel of John in language, style, and theology that few have ever disputed that the two books were written by the same man.
Date—The letter cannot be dated with certainty. Its similarity to John’s Gospel, the presence among the recipients of a Christianized form of gnosticism, and the apparent age of its author suggest a time late in John’s life, about the same time as he wrote his gospel (AD 90–95).
Major Theme—Tests of true Christian life. Jesus Christ, the Incarnate God, reveals the light (1:5–7), love (4:7–11), and life (5:11–13) of the Father, as contrasted with the darkness (1:6), hatred (2:9–11), and death (5:12) of the present world. First John is a commentary on the reality of baptism, chrismation, and the Eucharist in our lives. Subthemes include:
1. Our communion with God and with each other
2. The close relationship of faith, love, obedience, and life
3. The close relationship between love of God and love of others
4. The crucial importance of holding true faith
5. A stark, eschatological contrast between the children of God and the children of the world
Background—First John is a polemic against two identifiable groups: (a) false teachers with a gnostic bent; and (b) former members of the Church who were a threat to the faith of those remaining (2:27; 3:7). The polemic is mostly pastoral and positive, to protect God’s people. While the addressee is not mentioned, this may be an encyclical to John’s diocese of Asia
Outline
I. Introduction: The Apostolic Witness to the Incarnation (1 :1–4)
II. Live in the Light (1:5–2:27 )
A. Walk in the light of confessed sin (1 :5–2:2)
B. Keep Christ’s commands of lov e (2:3–17 )
C. Remain in the true teaching about Christ (2:1 8–27 )
III. Liv e as God’s Children (2:28–4:6)
A. Be righteous (2:28–3:9) B. Love one another (3:10–24)
C. Confess that Jesus is God in the flesh (4:1–6)
IV. Live in Love and Faith (4:7 –5:1 3)
A. God’s love becomes our love (4:7 –5:3)
B. Faith brings strength and life (5:4–13)
V. Summary : Live in God (5:1 4–21 )
A. Pray according to God’s will (5:1 4–17 )
B. Separate from sin and evil (5:1 8, 19)
C. Live in Jesus Christ (5:20, 21 )
2 john
Author—John the Apostle. Although some in the third and fourth centuries doubted John’s authorship, the early witnesses favor John and express no alternative.
Date—There is no firm evidence for fixing a date. The epistle’s similarities to the Gospel of John, 1 John and 3 John suggest a date of composition close to that of these other books (AD 90–95).
Major Theme—Tests of true Christian care. The love of our Incarnate God brings promised victory over the antichrist.
Background—The epistle is addressed to “the elect lady” (v. 1), most likely a church under John’s oversight. The Church, a feminine word in Greek, elsewhere is called the “bride” of Christ the Lord (kyrios), and thus she is easily called kyria, the feminine of kyrios. John is warning his readers against the “deceivers” (v. 7), heretics who deny the Incarnation of the Son of God. These false apostles visited various churches, posing as true disciples and taking advantage of Christian hospitality.
Outline
I. Greeting and Benediction (v v . 1–3)
II. Follow the Law of Love (v v . 4–6)
III. Beware of Deceiving Heretics (v v . 7 –1 1 )
IV. John’s Plans and Farewell (v v . 1 2, 1 3)
3 john
Author—Third John has the same author as 2 John. The language and style are the same. Both are closely related to 1 John and both are written by “the Elder,” a name by which John the Apostle was known in Asia Minor in his old age.
Date—As with 2 John, there is no firm evidence for fixing a date. It is probable that all of John’s letters were written about the same time (AD 90–95).
Major Theme—Genuine leadership versus false leadership. Third John exhorts the Church to persevere in the true faith which they have received. True Christian leaders will adhere to that faith and respect those who passed it on to them.
Background—One of the churches under John’s oversight is having a jurisdictional dispute. Evangelists sent out by John have reported back to their home church, probably Ephesus, testifying that Gaius—full of love and loyalty—had liberally supported their mission. On the other hand, Diotrephes, apparently the local bishop or aspiring to be so, has vigorously opposed them and lorded over the church instead of leading it. He was resistant to apostolic oversight (v. 9) and forbade the welcoming of missionaries from John. It may be that Demetrius (v. 12) is another missionary whom John is intending to send that way and who also will be in need of hospitality. Thus, John writes to Diotrephes’ church, but he does not trust Diotrephes with his letter (v. 9).
Outline
I. Greeting to Gaius (v v . 1–4)
II. Commendation of Gaius (v v . 5–8)
III. Condemnation of Diotrephes (v v . 9–1 1 )
IV. Recommendation of Demetrius (v . 1 2)
V. Farewell (v v . 1 3, 1 4)
Revelations
Author—Traditionally, the Revelation (also called the Apocalypse) has been attributed to the apostle John.
Date—The vast majority of scholars hold that Revelation was composed during the fierce persecution in the latter part of the reign of Domitian (AD 81–96), when John was in exile on the Isle of Patmos.
Major Theme—Faithfulness in tribulation. “Revelation” (Gr. apokalypsis) means the uncovering of something that has been previously hidden, in this case the final triumph of the kingdom of God. Since this final triumph is assured, our faithfulness now— before its full revelation—will lead to ultimate victory.
Sub-themes include:
(1) divine judgment of human wickedness and
(2) the symbolic presentation of most major New Testament teaching concerning eschatology, the study of the last things.
Background—The early Church was convinced the Second Coming was near (Acts 2:16, 17; Heb 1:1; 1Jn 2:18). John’s vision was first of all a reminder from God to the churches not to give in to their adversaries, but to hold fast to their faith. The book can also be seen as prophecy addressing a time far distant from its era of composition, predicting actual future events; or as an exposition of the ongoing relationships and conflicts between God and His kingdom, humanity, and Satan. These three approaches are not contradictory but complementary; all are valid. While seen as canonical and inspired by God, the Revelation is the only New Testament book not publicly read in the services of the Orthodox Church. This is partly because the book was only gradually accepted as canonical in many parts of Christendom. In addition, in the second and third centuries Revelation was widely twisted and sensationally misinterpreted, and the erroneous teachings brought troublesome confusion to Christians—a trend that continues to this day.
Outline
I. Prologue (1 :1–3:22)
A. Introduction (1 :1–3)
B. Greeting (1 :4–8)
C. John’s vision of the Son of Man (1 :9–20)
D. The seven letters (2:1–3:22)
II. Warnings of the Coming Judgment (4:1–1 6:21 )
A. The seven seals (4:1–8:1 )
B. The seven trumpets (8:2–1 4:20)
C. The seven bowls (1 5:1–1 6:21 )
III. The Judgment of Babylon, the Beast, and Satan (1 7 :1–20:1 5)
A. Babylon destroy ed by a great angel (1 7 :1–1 9:10)
B. Powers of evil destroyed (1 9:1 1–20:10)
C. The Last Judgment (20:1 1–1 5)
IV. The New Order (21 :1–22:5)
A. A new creation: heaven, earth, and city (21 :1–8)
B. The New Jerusalem: bride of the Lamb (21 :9–22:5)
V. Conclusion (22:6–21 ) I
