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Jet Tour of the Bible, Part 6
1. Romans: How did Paul develop the theme of righteousness in his letter to the Roman church? Paul stated the theme of his letter to the Roman church in 1:16-17: "For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek. For in it, the righteousness of God is revealed from faith to faith; as it is written, 'But the righteous man shall live by faith.'" These two verses contain the main concepts Paul discussed in Romans: salvation, righteousness, and faith. Righteousness is perfect conformity to God's unchanging standard of holiness. In 1:18-3:20 Paul built his case that all people have fallen short of God's perfect standard and deserve His condemnation. Paul stripped away any notion of righteousness according to relative standards that both Jews or Gentiles might employ in order to show that God's perfect standard is the one that matters. Paul presented the bad news of all people being condemned for their unrighteousness before he explained the good news of justification. Condemnation must be understood before justification can be appreciated. The Gentiles are without excuse because they have suppressed the knowledge of God they received from the creation and their conscience (1:18-32). The Jews are also under the condemnation of God, and Paul defeated every objection they could raise to this conclusion (2:1-3:8). God judges according to truth (2:2-5), works (2:6-10), and impartially (2:11-16), and both the moral and religious Jews fail to meet His standard. Paul concluded his discussion of the reasons for the guilt of the Jews by reminding them they do not obey the Law (2:17-29) nor believe the Oracles of God (3:1-8). The divine verdict (3:9-20) is universal: "all have sinned and fall short of the glory of God" (3:23). The section on justification (3:21-5:21), the imputation of Christ's righteousness, centers on and develops the theme of God's provision for man's need. The first eleven verses are the core of the book (3:21-31), revealing that in Christ, God is both Judge and Savior. Three important words occur in these verses: (1) Justification: this judicial term means that the believer in Christ is declared righteous by the holy God. The Lord is not unjust when He justifies sinners because He bases this pronouncement upon the death of Christ on their behalf. (2) Redemption: through His death, Christ has paid the ransom price of sin by purchasing believers out of slavery to sin and setting them free from the penalty of sin. (3) Propitiation: the blood of Christ has satisfied the demands of the righteous God who cannot overlook sin. God in Christ does not give the believer what he deserves, because His holy wrath has been appeased by the sacrifice of His sinless Son. Justification is by grace (the source of salvation; 3:21-24), by blood (the basis of salvation; 3:25-26), and by faith (the condition of salvation; 3:27-31). In chapter 4 Paul illustrated the principle of justification by faith apart from works in the life of Abraham. Justification brings reconciliation between God and man (5:1-11). In 5:12-21 Paul contrasted the two Adams and the opposite results of their two acts. The disobedience of the first Adam made him the head of all who are under sin, but the obedience of the second Adam (Christ) made Him the head of redeemed humanity. The sin of the first Adam was imputed to us, leading to alienation. But the righteousness of the second Adam is imputed to all who trust in Him, leading to reconciliation. In chapter 6:1-8-39 Paul addressed sanctification, or the impartation of Christ's righteousness. In chapter six Paul described the believer's relationship to sin: in his position he is dead to the principle of sin (6:1-14) and the practice of sin (6:15-23). The reality of identification with Christ is the basis for the sanctified Christian life. In chapter 7 Paul addressed how he wanted to live righteously and fulfill the demands of the Law but was unable because of the presence of sin. What Paul was unable to do (fulfill the demands of the Law), God did (8) through sending His Son as an offering for sin and applying Christ's fulfillment of the demands of the Law to the believer (8:3-4). In 9:1-11:36 Paul addressed God's righteousness in his dealing with the nation of Israel. Paul wrote that God is sovereign and responsible to no one for his work of election and rejection (9). He elected Israel in the past, but because of her unbelief, the nation has been set aside in the present. However, although God is sovereign, humans are still responsible for the consequences of their decisions (10), and this is true of their decision to accept or reject Jesus. Israelites have been cut off and the Gentiles have been added (11). But God's rejection of Israel in only partial and temporary. In the end, God will be faithful to His covenant promises and restore Israel. In 12:1-15:13 Paul discussed the application or practice or righteousness. Once Paul had established all the relevant issues of righteousness, he was then ready to discuss the practical outworking of righteousness in the life of the believer. The salvation described in the first eleven chapters should transform a believer's life in relation to God (12:1-2), other believers (12:3-21), civil authorities (13:1-7), and one's neighbors (13:8-14). In chapters 14-15 Paul discussed the whole concept of Christian liberty, noting its principles (14) and its practice (15:1-13). A changed life is not a condition for salvation, but it should be the natural outcome of saving faith. 2. 1 Corinthians: What solutions did Paul give to the problems and questions of the church at Corinth? Paul learned of serious errors of doctrine and practice in the church of Corinth and wrote 1 Corinthians as a disciplinary letter to correct these errors. The letter is quite orderly and Paul addressed each of the issues separately beginning with the phrase "Now concerning" or "Now . . ." (7:1, 25; 8:1; 11:2; 12:1; 16:1). The first error is that divisions had split the church into hostile factions (1:10-12), shattering the unity in which all who profess to be brothers and sisters in Christ should be bound together (1:13-17). Personality cults centering around Paul, Apollos, and Peter had led to divisions and pride among the Corinthians. To resolve the problem, Paul examined the difference between natural and divine wisdom (1:18-2:16) and urged the believers to look at all things from Christ's point of view. It was not their wisdom or cleverness that had brought them to Christ, because divine wisdom is contrary to human wisdom. If God's wisdom is applied to the problem of divisions, it is clear that human leaders are simply servants of Jesus. Jesus, not a man, is to have our full allegiance (3-4). The second error is that one of members of the church at Corinth had been guilty of gross immorality, of a kind that even the pagan society would have condemned, and yet the congregation had failed to impose discipline upon the offender by expelling him from their fellowship which was Paul's instruction to them (5). The third error addressed by Paul was that members of the church had been dragging each other before pagan secular courts for the settlement of disputes that had arisen between them, instead of resolving their quarrels in a spirit of Christian love within the community of the church, or being willing, after Christ's example, to endure wrongs without retaliation (6:1-11). The fourth error was that some had been committing fornication with prostitutes and attempted to justify their conduct by arguing that the body only was involved and that the deeds of the body were of no consequence (6:12-20). Paul instructed the Corinthians that the body belongs to the Lord, who purchased it by His own death and is now inhabited by the Holy Spirit, and should be used to glorify the Lord. Next, Paul addressed questions related to marriage that the Corinthians had written to him about. Paul's instruction was that everyone should remain as they were when they were saved (7:17). Consequently, he affirmed both celibacy and marriage. Since life is short (7:29), each one freedom from distractions was to be preferred so that believers could concentrate upon serving the Lord (7:29-35). Paul felt that the single person had an advantage in this regard, but Paul did not count the married state to be less holy. In chapters 8-10 Paul addressed the problem of eating meat offered to idols. Pagan worshipers who ate meat sacrificed to pagan deities believed they took in the spirit of the deity to whom the meat was offered. Of course, followers of Christ understood that an idol was nothing and that there was only one God (8:4). In this new-found freedom, some Christians ate meat left over from the pagan rituals. Other immature Christians perceived eating this meat as wrong, but when they witnessed other Christians doing it, they would be more inclined to do it even though they still felt it was wrong and thus violate their conscience. Paul said that this wounding of the weaker brother's conscience was a sin against Christ who died for him (8:11-12). Therefore, in order to protect the weaker brother, mature Christians should forego their freedom and refrain from eating meat sacrificed to idols (8:13). Paul then illustrated the principle with his use of personal liberty (9) as well as the misuse of liberty as illustrated by ancient Israel (10:1-13). He then exhorted the Corinthians to use their liberty to glorify God (10:14-11:1). Paul then turned to matters of public worship (11:2-14:40). First, when women found freedom in Christ they did not know how to use that freedom in their context. Women who prayed or prophesied in that context with their heads uncovered put their reputations at risk. Respectable women did not appear outside the home with their heads uncovered. Prostitutes did. A head uncovered disconnected a woman from the authority of her husband. Consequently, Paul instructed the women to maintain head coverings as a demonstration of their submission to and identity with the husband as head to protect the women's reputation and the witness they gave (11:3-16). Paul then gave instruction concerning the improper observance of the Lord's Supper (11:17-34). Some were behaving disorderly, even getting drunk, and eating all the food before others had arrived and thus went hungry. Paul reminded them of the meaning for the celebration and that anyone who participated in an unworthy manner was guilty of sinning against the body and blood of the Lord. Rather each one should use the opportunity to remind themselves of the significance of the observance and thus avoid the Lord's discipline which had resulted in many becoming sick and even dying. Paul gave lengthy instruction concerning the selfish use of spiritual gifts (12:1-14:40). Gifts are to be exercised in love for the edification of the whole body. The Corinthians also had problems with the Resurrection, which Paul sought to correct (15). His historical and theological defense of the Resurrection includes teaching on the nature of the resurrection body. The Corinthians probably had been struggling over this issue because the idea of a resurrected body was disdainful to Greek thought. 3. 2 Corinthians: How did Paul describe and defend his Apostolic ministry to the church at Corinth? In 2 Corinthians Paul wrote to refute the claims of false teachers who had stirred the people against him. Throughout this letter Paul defended his Apostolic conduct, character, and call. The three major sections are: (1) Paul's explanation of his ministry (1-7); (2) Paul's collection for the saints (8-9); and (3) Paul's vindication of his apostleship (10-13). Paul began describing his Apostolic ministry by recounting his past actions (1:12-2:4). When Paul sent his first letter rather than visiting Corinth personally, as he had told the church he intended, some accused him of being afraid to face them, or at best of being untrustworthy. Paul explained that his change of plans was motivated "to spare you" (1:23). Paul wanted to give these people time to respond freely to his instructions, and wanted to avoid appearing to "lord it over your faith" (1:24). When they did respond freely, they would be "standing firm" (1:24) in their own faith and know joy. Paul's deep love for the believers at Corinth moved him to delay his visit. He did this with full confidence that the church would respond to his letter, and thus when he did come all might rejoice together (2:2-3). Paul also shared the feelings of anguish and pain that gripped him as he wrote about their problems. Next Paul encouraged the restoration of a repentant offender (2:5-11). The first letter to Corinth called for discipline of a brother living in an immoral relationship (1 Cor 5). The church did discipline him--so effectively that he repented. Therefore Paul urged them to forgive the brother and "reaffirm your love for him" (2:8). Paul assured the Corinthians that he trusted their judgment, so completely that he would forgive whomever they did. Paul then explained his restlessness at Troas when he could not find Titus and departed for Macedonia even though "a door was opened for me in the Lord" (2:12-13). In spite of this set back, he reveled in the fact that God always "leads us in triumph in Christ" (2:14) because he bore a gospel message which always produced a response (2:15-16). Paul turned the attention to some of the fruit of his Apostolic ministry (2:12-3:4). The Corinthian believers themselves were witnesses, by their very existence, to the ministry of Paul. Since there were those at Corinth determined to undermine Paul's authority, the Corinthians themselves needed to be reminded that Paul was the one who had brought the gospel to Corinth. Paul noted that he was a minister of the new covenant (3:5-18). He contrasted the glory of the old and the new covenant. When Moses returned from Mount Sinai with the tablets of stone, his face shown with a brilliant radiance. But the glory faded. Moses hid his face with a veil to mask that deterioration from his people. Paul then compared the exceeding glory of the new covenant against the fading glory of the old. The glory of the new covenant gave Paul "great boldness in our speech" (3:12). Paul explained that his ministry was transparent and open for all to evaluate (4:1-18). Paul was completely aware of the human weaknesses which mar him as well as his readers. But still he renounces "craftiness or adulterating the word of God" (4:2). Paul confessed weakness and inability and magnified God's power which worked through him (4:7). Paul rejoiced in the results of the ministry and message of reconciliation (5:1-17, 21). Paul was sure that all believers will know full transformation under the new covenant when the earthly body is exchanged for the glorified body (5:1-4). In the meantime, Paul encouraged the Corinthians to live obedient new covenant life by allowing the love of Christ to motivate them (5:14). After addressing the collection for the saints (8-9), Paul concluded this letter with a defense of his apostolic authority and credentials that was directed to the still rebellious minority in the Corinthian church (10-13). His meekness in their presence in now way diminishes his authority as an Apostle (10). To demonstrate his Apostolic credentials, Paul was forced to boast about his knowledge, integrity, accomplishments, suffering, visions, and miracles (11:1-12:13). He revealed a plan to visit them a third time and urged them to repent so that he would not have to use severity when he visits (12:14-13:10). 4. Galatians: How did Paul defend and describe the Gospel of Jesus Christ in his letter to the Galatians? Paul wrote the letter to the Galatians in an effort to defend the Gospel against the Judaizers who sought to pervert it by adding the requirement of keeping the Old Testament ceremonial Law (4:10), the sign of which was circumcision (5:2-6; 6:12-15), in order to be saved. Paul declared that the gospel of works was a false gospel (1:6-7) and demonstrated the superiority of justification by faith apart from the works of the Law (2:16). Paul defended the gospel of grace by first explaining his divinely given apostleship and presented the gospel (1:1-5) because it had been distorted by false teachers among the Galatians (1:6-10). Paul argued for the true gospel of justification by faith by showing that he received his message not from men but directly from God (1:11-24). When he submitted his teaching of Christian liberty to the apostles in Jerusalem, they all acknowledged the validity and authority of his message (2:1-10). Paul also corrected Peter on the issue of freedom from the Law (2:11-21). Paul described the gospel of grace through a series of theological arguments. First, the Galatians began by faith, and their growth in Christ must continue to be by faith (3:1-5). Second, Abraham was justified by faith, and the same principle applies for Christians (3:6-9). Third, Christ has redeemed all who trust in Him from the curse of the Law (3:10-14). Fourth, the promise made to Abraham was not nullified by the Law (3:15-18). Fifth, the Law was given to drive men to faith, not to save them (3:19-22). Sixth, believers in Christ are adopted sons of God and are no longer bound by the Law (3:23-4:7). Seventh, The Galatians must recognize their inconsistency and regain their original freedom in Christ (4:8-20). And, finally, eighth, Abraham's two sons allegorically reveal the superiority of the Abrahamic promise to the Mosaic Law (4:21-31). In chapter 5-6, Paul applies the gospel by instructing that Christian living not legalism nor its opposite extreme--antinomianism (5:13-6:10). The Christian is set free from the bondage of the Law and the bondage of sin because of the power of the indwelling Holy Spirit. 5. Ephesians: What did Paul teach concerning the calling and the conduct of the Church in his letter to the Ephesians? Paul's teaching in the letter to the Ephesians consists of instruction concerning the believer's position in Christ and the believer's conduct as a result. Paul began his instruction with praise to the triune God for the spiritual blessings believers have in Christ. Paul praised God the Father for choosing us (1:3-6), the Son for redeeming us (1:7-12), and the Spirit for sealing us (1:13-14). All of the redemptive work is "to the praise of the glory of His grace" (1:6; see also 12, 14). After praying for the believers to receive spiritual illumination, Paul described the power of God's grace by contrasting their former condition with their present spiritual life in Christ which was attained solely by God's grace apart from any human merit (2:1-10). This salvation includes Jews and Gentiles (2:12) who have become part of one body (2:11-22). Paul's second prayer (3:14-21) expressed his desire that the Ephesians be strengthened with the power of the Spirit and fully know that love of Christ. Beginning in chapter 4, Paul shifts from the doctrinal to the practical. Paul explained that on the basis of the unity of all believers in the body of Christ and the gifts which Christ has given to the church, believers should grow in maturity as each member contributes his part in love (4:16). Paul exhorted the believers "in reference to your former manner of life, you lay aside the old self" (4:22) and "put on the new self, which in the likeness of God has been created in righteousness and holiness of the truth" (4:24). They are also to maintain a walk of holiness as children of light (5:1-21). Every relationship (wives, husbands, children, parents, slaves, masters) must be transformed by their new life in Christ (5:22-6:9). Paul concluded his instruction on Christian conduct by describing spiritual warfare and the need to be equipped with the armor of God which he described using the metaphor of a Roman soldier's armor (6:10-20). 6: Philippians: How did Paul encourage and exhort the church at Philippi as partners with him in the Gospel? Paul encouraged the church at Philippi by explaining his deep gratitude for them (1:3-8; 2:19-30; 4:10-20), by praying for them (1:9-11), by explaining how his imprisonment was actually advancing the gospel not hindering it (1:12-19; 2:17), and by enlisting their participation in his ministry which would increase their joy (1:19-26; 4:10-20). In fact, Paul spoke much of joy in this letter. He used the word "joy" five times (1:4, 25; 2:2, 29; 4:1). The verb "to rejoice" occurs eleven times (twice in 1:18; 2:17, 18; 4:4; once in 2:28; 3:1; 4:10). Paul also spoke of the Philippians' participation in his ministry referring to it as their "partnership in the gospel." He referred to it with the words "fellowship" (1:5; 2:1; 3:10), "partakers" (1:7), and "shared" (4:15). All of these passages highlight the Philippians' active involvement in Paul's own ministry. By supporting Paul, the Philippians had become partners with him to further the Gospel of Jesus Christ. Paul illustrated this concept of "partnering" with the lives of Jesus (2:5-11), Timothy (2:19-23), Epaphroditus (2:25-30), and Eudia and Syntyche (4:2-3). Since the Philippian Christians already possessed great joy and had demonstrated their partnership in sharing the gospel, Paul took the opportunity to identify a few weak areas that could be improved (4:2). For example, fellowship has two components: love and discernment. The Philippians had demonstrated the former but were lacking the latter (1:9; 4:10-16). Thus Paul exhorted the Philippians to grow in knowledge and discernment (1:9). Paul also exhorted the Philippians to grow in unity through humility after the example of Jesus (2:1-11) and he warned them to beware of false teachers who promoted legalism (3:2-21). 7. Colossians: What did Paul teach the church at Colossae concerning Jesus Christ and their union with Him? In his letter to the Colossians Paul emphasized the preeminence of the person of Christ and the completeness of the salvation He provides. This was in response to a growing heresy that was threatening the church at Colossae that sought to minimize Christ and promote an incipient form of Gnosticism. In the first two chapters Paul expressed his concern that the Colossians come to a deeper understanding of the person and power of Christ. Here Paul developed his major theme of the preeminence of Christ and in 1:15-23 Paul presented Christ as supreme both in creation (1:15-18) and in redemption (1:19-23). Paul described his own ministry of proclaiming the mystery of "Christ in you, the hope of glory" (1:27) to the Gentiles. He strongly desired that they would become deeply rooted in Christ alone, who is preeminent in the Church (1:24-2:3). This idea was also important as Paul sought to refute the false teachers who would defraud the Colossians through enticing rationalism (2:4-7), vain philosophy (2:8-10), legalistic rituals (2:11-17), improper mysticism (2:18-19), and useless asceticism (2:20-23). In each of these cases, Paul contrasted the error with the corresponding truth concerning Christ. The truth concerning Christ in His death, resurrection, and exaltation is the foundation upon which Paul exhorted the Colossian Christians to build their earthly lives (3:1-4). Paul instructed that the believer's death with Christ was the basis for regarding himself as dead to the old sins and to put on the new self which is being renewed in Christ (3:5-11). Because of the resurrection of Christ, the believer must regard himself as alive to Him in righteousness and put on the new qualities that are prompted by Christian love (3:12-17). Paul then applied the newness of the Christian life to the social realm for wives, husbands, children, fathers, slaves, and masters and also with regard to unbelievers (3:18-4:6). 8. 1 Thessalonians: What did Paul teach concerning the second coming of Jesus Christ and how did he apply it to the Christians at Thessalonica? Paul taught the Christians at Thessalonica that Jesus would return from heaven (1:10) with the believers who have already died (3:13; 4:14-15) to gather those who are still alive together with them in the air to forever be with Lord (4:16-17). Paul taught that the Lord would return unexpectedly as a thief in the night (5:2) to bring wrath upon the unbelieving world (5:9). The Thessalonians were troubled over the deaths of some of their number and Paul sought to comfort them (4:18) with the assurance that all who die in Christ will be resurrected at His coming (4:13-18). Paul described the coming day of the Lord would come unexpectedly (as a thief in the night, 4:2) and suddenly (like labor pains upon a woman with child, 4:3). In anticipation of this day, he instructed the believers to "be alert and sober" (4:6) as those who are destined for salvation, not wrath (1:10; 2:16; 5:9). Paul prayed that God would sanctify entirely and completely preserve them blameless until the coming of the Lord Jesus Christ (5:23). 9. 2 Thessalonians: What further teaching did Paul give concerning the second coming of Jesus Christ and its practical application to the Thessalonian believers? Though the Thessalonians had been making continued progress in their faithfulness to the gospel, they were being troubled by false teachers who had begun to tell them that the day of the Lord was already at hand. These teachers were misapplying and possibly even twisting Paul's teaching that the day of the Lord would come suddenly (1 Thess 5:2). Because of this, some believers had stopped working and were simply waiting for the Lord. Increased persecution also played a role in their beliefs about the second coming. In his second letter to the Thessalonians Paul stated emphatically that he had never taught that the day of the Lord had already come. To counter the error, Paul assured the believers that they would ultimately be delivered from those who were persecuting them (1:3-10). He encouraged them to patiently endure afflictions knowing that Jesus would judge their persecutors when He "will be revealed from heaven with His mighty angels in flaming fire" (1:7-8). Paul asked the believers not to be troubled by any message, even if claiming to be from him, that the day of the Lord had come (2:1-2). Paul assured them that the day of the Lord was still future and would not arrive secretly. Specifically, he instructed them that a great spiritual apostasy would take place culminating in the revealing of the satanically empowered man of lawlessness (2:3-4, 8-9). Furthermore, he reminded them that they had been called by God and saved through Christ's work. In view of this fact, he exhorted them to stand firm in Christ (2:13) and to work hard (3:12-13), always patiently waiting for Jesus' return in prayer (3:1-5). 10. 1 Timothy: What were Paul's instructions to Timothy concerning the ministry in Ephesus? Paul instructed to Timothy in the organization and oversight of the church as a faithful minister of God. Paul wrote this letter to give Timothy effective guidance in his leadership responsibilities during Paul's absence in Macedonia (3:14-15). Paul encouraged and exhorted young Timothy to become an example to others (4:12), exercise his spiritual gifts (4:14), and to "fight the good fight of faith" (6:12; see also 1:18). Timothy's personal and public life was to be beyond reproach (4:12-16; 6:11-16, 20-21), and he was to know how to instruct men and women in the church (2:1-15; 5:1-16), recognize and reward godly leadership (3:1-13; 5:17-22), deal with matters of false teaching (4:1-11; 6:3-10), and instruct those who are rich (6:17-19). In his teaching he was to negatively refute error (1:7-11; 6:3-5) and positively teach the truth (4:13-16; 6:2, 17-18). 11. 2 Timothy: What was Paul's charge to Timothy in light of Paul's soon departure? In 2 Timothy Paul charged Timothy to faithfully carry on the work that the departing apostle had to relinquish. This final letter of Paul exhorted Timothy to put the spiritual equipment of the Word of God to constant use to overcome the growing obstacles to the spread of the gospel (3:1-9). Timothy was in great need of encouragement because of the hardships that he was facing (2:1-13), and Paul used this letter to instruct him on how to handle persecution from without and dissension and deception from within. As a spiritual father, Paul urged his son Timothy to overcome his natural timidity and boldly proclaim the gospel even if it meant that he would suffer for doing so (1:6-12; 4:1-5). Paul also wrote this letter to summon Timothy and Mark to visit him in Rome as soon as possible and to bring his cloak, books, and parchments (4:9-13, 21). 12. Titus: What were Paul's instructions to Titus concerning the ministry in Crete? Whereas the letters to Timothy emphasize sound doctrine, the letter to Titus emphasizes good works (1:16; 2:7, 14; 3:1, 5, 8, 14). Titus was instructed to appoint elders who were qualified (1:5-9) because there were influential people in the church who were motivated by personal interest and selfish gain (1:10-11). In his letter, Paul exposed the ways this was affecting the doctrine (1:11) and practice (1:16) of the church and urged Titus to model purity, service, and kindness toward other (2:11-15; 3:3-7). Paul instructed Titus that God wants His people to devote themselves to doing good works (2:11-12; 3:1, 8, 14). Older men (2:2), older women (2:3), young women (2:4-5), and young men (2:6-8), and servants (2:9-10) should "adorn the doctrine of God our Savior in every respect" (2:10). Paul exhorted the believers at Crete to display the testimony of good works to outsiders (2:11-12; 3:1, 8, 14). While good works are a Christian duty, they are also a gift from God. Through justification in Christ (3:7), God declares the believer righteous. 13. Philemon: What specifically did Paul ask Philemon to do for Onesimus? Paul asked Philemon, on the basis of his Christian responsibility, to forgive Onesimus his runaway slave who Paul was sending back to him. Paul urged Philemon not to punish Onesimus but to receive him "no longer as a slave" but as "a beloved brother" (16). Paul even placed Onesimus' debt on his account, but then reminded Philemon of the greater spiritual debt which Philemon himself owed as one of Paul's converts to Christ (17-19). 14. Hebrews: What did Hebrews teach concerning the person and work of Jesus Christ? The letter to the Hebrews builds a case for the superiority of Christ through a cumulative argument in which Christ is presented as "better" in every respect than the elements of past revelation and the Old Covenant. The letter immediately begins with the supremacy of Christ over the Old Testament prophets (1:1-3). Jesus Christ is presented as the highest form of personal revelation from God because He alone is "appointed heir of all things" (1:2), was the agent of creation, is the "exact representation" of God's nature and glory, sustains all of the created order, has Himself made atonement for sins, and is seated at the right hand of God (1:2-3). Jesus is greater, therefore, than the prophets and through His name, position, worship by the angels, and incarnation is greater than the angels of God (1:4-2:18). Jesus is also superior to Moses (3:1-6) because although Moses was a servant in the house of God, Jesus is the Son over God's house. These truths are followed by exhortations and warnings to avoid the divine judgment that was brought upon the unbelieving Israelites (3:7-4:13). Their unbelief had prevented the generation of the Exodus from becoming the generation of the conquest, and the rest that Jesus offers is so much greater than what was provided by Joshua in the promised land. The readers, therefore, are urged to enter the eternal rest the Christ offers through faith. Jesus' high priesthood is superior to the priesthood of Aaron (4:14-7:28). Christ is able to "sympathize with our weaknesses" because of His incarnation in which He was "tempted in all things as we are, yet without sin" (4:15). Although Jesus was not a Levite, He qualified for a higher priesthood according to the order of Melchizedek (5:10). The superiority of Melchizedek to Levi is seen in the fact that Levi, "so to speak," paid tithes to Melchizedek through Abraham (7:9-10). Abraham was blessed by Melchizedek, and "without any dispute the lesser is blessed by the greater" (7:7). There is a parenthetical warning in 5:11-6:20 which exhorts the readers to "press on to maturity," (6:1) by moving beyond the basics of salvation and repentance. Jesus has become a lasting and perfect High Priest and "the mediator of a better covenant" (8:6) by reason of a divine oath (7:21) which effectively makes Him "the guarantee of a better covenant" (7:22) because it is by direction action of God. This New Covenant has made the Old Covenant obsolete (8:6-13). As the Great High Priest, Jesus ministers in "the greater and more perfect tabernacle, not made with hands" (9:11). And rather than making perpetual sacrifices as the former priests, Jesus offered Himself as a sinless and voluntary sacrifice once and for all (9:1-10:18). With the superiority of Jesus as the Mediator of a better covenant established, the writer then applies what he has been saying about the superiority of Christ by warning his readers of the danger of discarding their faith in Christ (10:19-39). The faith the writer has in mind for his readers is defined in 11:1-3 and illustrated in 11:4-40 by the description of the faith that Old Testament saints exhibited. These Old Testament saints should be an encouragement to those who have received "something better" (11:40) as they "run the race that is set before us" (12:1). An even greater motivation is to have their eyes fixed on Jesus "the author and perfecter of faith" (12:2) who "endured such hostility by sinners against Himself, so that you will not grow weary and lose heart (12:3) because Christians may have to endure divine discipline for the sake of holiness (12:4-29). The readers are warned not to turn away from Christ during times of trial, but to place their hope in Him. Their character will be shaped by their dedication to Christ (13:1-19) and will be manifested in their love for each other through hospitality, concern, purity, contentment, and obedience. 15. James: How did James counsel his readers to handle testings? James sought to encourage his readers in the trials and tribulations of life and challenged them to engage in right living. In this regard, evidently, some people professed faith, but their conduct did not correspond. James gave the heart of his message with the admonitions: "But prove yourselves doers of the word, and not merely hearers who delude themselves" (1:22), and "Even so faith, if it has no works, is dead, being by itself" (2:17). Regarding his counsel in handling testings, James counseled his readers that external trials are a reality of life in which their faith will be put to the test (1:2-3). These trials will produce endurance and maturity (1:3-4) as well as dependence upon God, to whom the believer must turn for wisdom and enablement (1:5-8). Perseverence under trials will be rewarded with the crown of life (1:12). James wrote that internal temptations are not brought about by God but rather are the result of a person's own lust (1:13-14). On the contrary, God is the One who bestows "every good thing" (1:17) including salvation (1:18). 16. 1 Peter: What was Peter's exhortation to his readers who were being persecuted for their faith? Peter instructed his readers on the proper response to Christian suffering. Knowing that his readers would be facing increasing amounts of persecution, Peter wrote in order to provide a divine perspective on these trials so that they would be able to endure them without wavering in their faith. He instructed them that they should not be surprised at their ordeal because the One they follow also suffered and died (2:21; 3:18; 4:1, 12-14). Rather, they should count it a privilege to share the sufferings of Christ. Peter emphasized that Christians can expect suffering and that it was God's tool to shape godly character within them (1:6-7; 3:14; 4:12-14). He went on to exhort them to live righteous and holy lives in the face of the evils they were experiencing (1:13-16, 22; 2:1-5, 11-12; 3:15; 4:1-2, 7-11; 5:8-10). No matter how tempting it was, Christians were not to return evil for evil. Peter explained that no matter how much suffering they experienced, the Christians he wrote to did not deserve it. Their suffering was a part of their service to God and His kingdom (2:20; 3:16-17; 4:15-19) and God would eventually right every wrong and reward those who have endured persecution for His name. In light of this, Peter encouraged Christians to submit themselves to others for the sake of the gospel and for harmonious relationships (2:13-19; 3:1-9; 5:1-7) and to follow Christ's example of endurance through suffering (2:21-23). 17. 2 Peter: What was Peter's exhortation to his readers in the face of false teachers? Peter wrote this second letter to help ground his readers in the truth as the best antidote against the error of the false teachers in their midst. Peter began his letter by asserting his own authority and the authority of the apostles' teaching (1:16-21). Their instruction would help the readers to discern truth from error. He exhorted the readers to cultivate Christian character by adding the following virtues to their faith: moral excellence, knowledge, self control, perseverance, godliness, brotherly kindness, and love (1:5-7). These qualities, Peter wrote, were essential to keeping one from becoming useless and unfruitful, perverting the purpose for which he was called (1:8-11). After giving a clear description of true prophecy (1:19-21), Peter launched into a denunciation of the false prophecy infiltrating the churches (2). The false teachers were especially dangerous because they had arisen within the church and undermined the confidence of the believers (2:1-3). Peter vividly described these false teachers and pronounced both deliverance for the godly and judgment for the unrighteous false teachers (2:9). Peter then went on to remind the readers about the events surrounding the day of the Lord (3) which would be accompanied by scoffers who mock the idea of a coming judgment (3:3-4). Peter assured the readers that the Lord had not forgotten His promise and exhorted them to live lives of holiness, steadfastness, and growth (3:14-18). 18. 1 John: What instruction did John give to assure his readers of eternal life? John began his letter by assuring his readers that he, along with the other apostles, were eyewitnesses concerning the "Word of Life" (1:1) and what they had witnessed he was proclaiming to them (1:1-4). John based assurance of eternal life on a life that is consistent with God's Word. One cannot claim eternal life if one's lifestyle does not demonstrate obedience (1:6-10; 2:3-6, 17, 29). In this way John taught that salvation could be verified by the test of obedience to God. A person who consistently obeyed God (2:29; 3:3, 6, 9-10, 24; 5:3, 18), maintained sound teaching (2:20-27; 4:1-6, 15; 5:1), and had love for others (3:10, 14, 19, 23; 4:7-8, 12, 20-21) could be assured of possessing eternal life. Indeed, John wrote that one of his purposes for writing this letter was that those who believe in the Son of God would be assured of having eternal life (5:13). 19. 2 John: What was John's warning to the "elect lady?" John warned the "elect lady" about the many deceivers who had gone out into the world who did not acknowledge Jesus Christ as coming in the flesh (7). These deceivers had denied the physical incarnation of Jesus Christ. He urged "her" to be careful about not abiding in the teaching of Christ and thus losing "her" reward (8-9). John encouraged the reader/s to continue walking in love (5-6) but exhorted them to be discerning in their expression of love. In fact, he instructed them not to greet or receive such deceivers into their homes (10) lest they be guilty of participation in their evil deeds (11). 20. 3 John: What were the commendation and rebuke of John in this letter? John wrote to Gaius who had given him great joy because of his godliness (3-4). He commended Gaius for his faithfulness, love, and generosity on behalf of the "brethren" who were apparently itinerant evangelists (5-7). John instructed Gaius that support of such men made one a fellow worker with them in the truth (8). However, the letter suddenly turns to a negative note when John mentioned Diotrephes whom he rebuked for boldly rejecting John's authority and refusing to receive the itinerant evangelists (9-10). Furthermore, Diotrephes even forbade those who desired to receive the "brethren" to the point of putting them out of the church. John followed this rebuke with an exhortation to do good. John mentioned Demetrius for whom he also had words of commendation before closing his letter expressing his hope of a personal visit (12-14). 21. Jude: Why and how did Jude teach his readers to contend for the faith? Jude acknowledged that he had originally desired to write to his readers about their common salvation but felt compelled to postpone that topic in order to address grim news concerning the entrance of false teachers into their midst (3-4). He urged his readers to "contend earnestly for the faith" against those ungodly persons who "turn the grace of our God into licentiousness and deny our only Master and Lord, Jesus Christ" (4). Jude then began a lengthy description of these false teachers illustrating it with allusions to Old Testament judgments such as Egypt, the fallen angels, Sodom and Gomorrah, Cain, Balaam, and Korah. Included is an interesting extrabiblical account of a dispute between Michael and Satan over the body of Moses. Jude clearly and strongly affirmed the doom of these false teachers to a certain judgment just as those evil persons of the past had been. He then reminded his readers of the words of the apostles who said that in the last time mockers would arise but they should give themselves to building themselves up in the faith through prayer and keeping themselves in the love of God (17-21). And while they awaited their salvation they were to have mercy on some who were doubting in hopes of snatching them out of the fire of judgment (21-23). Jude then committed them to Him who is able to keep them from stumbling (24). |
