The Book of Hebrews

Introduction to the Book of Hebrews

Written by George Goldman

The book of Hebrews is often classed with Romans and Revelation as one of the three most difficult books in the Bible. This book, the letters of John, the gospels, and Acts are the only books in the New Testament with no name attached.

Since it is an anonymous book almost everyone mentioned in the New Testament has been nominated as its author. Martin Luther suggested Apollos; Clement of Alexandria suggested Luke as the translator; Tertullian nominated Barnabus; and others suggest Paul. Harnack believed the letter is anonymous because a woman wrote it. He nominated Priscilla. Many agree with Origen who said, “God alone knows who wrote Hebrews.”

The date of the book seems to be after many of the eyewitnesses to Christ have died (Heb. 2:3-4). Readers are encouraged to remember the former days (Heb. 10:32). Their first leaders were dead (Heb. 13:7-9 ASV). New leaders had arisen to take their place and exercise oversight (Heb. 13:17, 24). The word used here means to lead or guide (Mt. 2:6; Lk. 22:26; Acts 7:10; 14:12; 15:22).

The book of Hebrews demands an accurate knowledge of the Old Testament, especially a knowledge of the Hebrew sacrificial system. It is addressed to people familiar with the Old Testament. One must first understand the five books of Moses in order to understand Hebrews.

The theme of the book is the supremacy of Christ. The first seven chapters deal with that theme. Christ is greater than the angels (Heb. 1:4-14). Christ is greater than Moses and Joshua (Heb. 3:1 – 4:13). Christ is greater than the Levitical priesthood (Heb. 4:14 – 7:28). Priests were to come from the tribe of Levi; Christ came from the tribe of the priesthood of Melchizedek (Heb. 7 cf. Gen. 14). Melchizedek appeared on the scene without “father or mother;” that is without the proper credentials for priestly service. So also Christ could be a priest without being of the Levitical priesthood.

The next three chapters emphasize the abolishment of the Mosaic law and its replacement with the New Covenant of Christ (Heb. 8 – 10).

The last three chapters give the practical and faithful living required of disciples of the Lord. This kind of living includes a life of suffering. The heroes of faith include Abel, Enoch, Noah, Abraham, Joseph, Moses, and countless more “who through faith conquered kingdoms, enforced justice, received promises, stopped the mouths of lions, quenched raging fires, escaped the edge of the sword, won strength out of weakness, became mighty in war, put foreign armies to flight” (Heb. 11:33f). Chapter 12 tells of the suffering of Christ and the final victory of his immovable kingdom. Chapter 13 deals with the present scene in the first century. They should be thankful to God, kind to their fellowman, and loyal to their leaders.

The Book of Philemon

Introduction to the Book of Philemon

George Goldman

Along with Colossians, Philippians, the letter to Philemon is one of Paul’s letters from prison. it was written from Rome (59 - 61 A.D.) (Philemon 9, 10 – 13). Philemon was a member of the church and a master of slaves. Paul’s letter gives us inspired insight into the slavery system.

It is addressed to Philemon, Apphia, Archippus, and the church in your house. The early Christian community was organized around the home. No doubt many churches were started in the homes of early Christians. There is no evidence of church buildings before the third century. The first traces of special houses for worship occur in Tertullian. He speaks of going to church. Clement of Alexandria uses the double meaning of the word church. About 230 A.D., the Emperor Alexander Severus granted Christians the right to a place in Rome to worship God. Around 250 A.D. Roman court records have a case involving a church building confiscated during the Decian persecution. The remains of the oldest church buildings is at Europas. Rome is supposed to have had forty church buildings by the 4th century.

The letter concerns Onesimus, a slave who, after robbing his master (Phile. 19) absconded to Rome, where he came into contact with Paul. We have no way of knowing how or why Onesimus visited Paul in prison. However, Paul converts him and sends him back to his master. Evidently actions taken before you become a Christian still count.

This letter brings the whole problem of slavery before us. There is no denunciation of Philemon’s right to hold slaves. Yet there is one significant phrase that transforms the master-slave relationship. Onesimus is returning no longer as a slave but as a beloved brother (Phile. 16). His emancipation is hinted at (Phile. 21).

In the Roman Empire there were about 60 million slaves. Papyrus letters offered rewards for the return of slaves or for information regarding their whereabouts. Plato in effect said that a slave was a motorized hoe that could reproduce. Aristole held that certain men by nature were meant to be slaves to serve the higher class of men. During the American Civil War Paul’s letter to Philemon became an almost insurmountable obstacle to the abolitionists. Many religious groups, discounting their wise leaders advice, divided because they made slave-holding a test of fellowship.

The Book of Titus

Introduction to the Book of Titus

Written by George Goldman

“The Preacher’s Work”

Titus was a convert, friend, and helper of Paul. He is mentioned only in Paul’s letters, especially 2 Corinthians. He was a Greek son of Gentile parents (Gal. 2:3).

Titus was a very capable man of God. He was assigned to solve some of the most vexing problems at Corinth (1 Cor. 1 – 6; 2 Cor. 2:13; 7:5-16). He also was called upon to encourage the Gentile contributions for the needy saints in Jerusalem (2 Cor. 8). Later, Titus was missionary to Crete (Titus 1:4f) and Dalmatia (2 Tim. 4:10).

The New Testament letter Paul wrote to Titus explains some of the most challenging work of an evangelist. In congregational life he was to appoint well-qualified elders in every town (Titus 1:5-9). There are usually two extremes taken when these requirements are discussed today. One is to make the mistake of demanding perfection so that no local church member can oversee and lead the congregation. The other mistake is to discount the requirements so that only the most popular and prestigious men can serve in the eldership.

The evangelist works also to make known the Lord’s requirements in Christian behavior (Titus 2:1-10). The older Christian is to be serious and reverent in behavior (Titus 2:1-3). The younger women are to be domestic and to love and submit to their husbands (Titus 2:4-5). The younger men are to exercise self-control. Titus himself must be an example (Titus 2:6-8).

The evangelist works to put Christ in his community (Titus 3:1f). Christian behavior must be marked by loyal citizenship, honest toil, and a courteous approach to others. Nations, families, churches, preachers, and citizens cannot be truly great in the sight of God until these things become a reality. Surely, no one could dedicate himself to a more challenging life than to do the work of an evangelist (2 Tim. 4:1-5).

1 and 2 Timothy

Introduction to the Books of 1 and 2 Timothy

Written by George Goldman

Paul met Timothy in Lystra. Timothy was the offspring of a mixed marriage: a Greek father and a Jewish mother, Eunice (Acts 16:1; 2 Tim. 1:5). Racial descent was determined by the mother; therefore, Paul had Timothy circumcised upon his conversion. (Acts 16:3). None of Paul’s companions is mentioned as often as Timothy.

It is true that Paul’s travels as described in these books (2 Tim. 4:13, 20) do not fit into the Acts account. Yet there is ample evidence for a second Roman imprisonment. Acts has Paul in a Roman prison around 60 A.D. Luke’s detailed account of the trip is found in the latter chapters (Acts 27 – 28). Acts leaves the question of Paul’s release unanswered, but there is strong evidence that he was released after the two years (Acts 28:30). The attitude of the Roman government in the book of Acts favors it; the Prison Letters expect it (Phil. 1:19-26), the Pastorals demand it (2 Tim. 4:16); and tradition asserts it.

After his release, probably in the spring of 63 A.D., Paul went east (Rom. 15:22ff) and also planned to visit Timothy and Titus (1 Tim. 3:14f; 4:13; Titus 3:12). First Timothy and Titus were evidently written before Nero blamed the burning of Rome on the Christians (July, 64 A.D.). During this persecution Paul was imprisoned a second time in Rome and there met his death in 66 or 67 A.D. (2 Tim. 4:6-8, 16-18). Tradition says he was beheaded.

These two letters to Timothy contain much rich and valuable material. All teachers of the gospel should be familiar with them. The minister of God is to see that his teaching is true to the gospel (1 Tim. 1:3); he is to be a man of prayer (1 Tim. 2:1f, 8); he is to instruct the women as to their place in the church (1 Tim. 2:9ff). This is unpopular in ERA circles today but it is still in the Bible (cf. 1 Pet. 3:1-7; Eph. 5:22ff; 1 Cor. 11:1-3); he is to influence both old and young, men and women (1 Tim. 5:1-2); he is to see that the widow is cared for (1 Tim. 5:3-16); he is to rebuke elders who sin (1 Tim. 5:20); and he is to be an example in personal conduct, purity, and holiness (1 Tim. 4:12; 5:21f; 6:11-14). Thus, what the minister says is only part of his job; what he does in the rest of it.

1 and 2 Thessalonians

Introduction to the Books of 1 and 2 Thessalonians

Written by George Goldman

You can read the background of these two letters in the book of Acts (Acts 17). With the possible exception of Galatians, 1 and 2 Thessalonians are the earliest surviving letters of the Apostle Paul. They were written during Paul’s second missionary journey (Acts 16:36 – 18:21) about 49 – 52 A.D. They were likely written within a few months of each other since Silas and Timothy were still with Paul (1 Thes. 1:1; 2 Thes. 1:1).

Thessalonica was the capital of the Roman province of Macedonia. Its inhabitants were Roman citizens who were ruled by officials know as “politarchs” (Acts 17:6-8). This term which is used in the Greek New Testament and is translated “city authorities” was once thought to be a historically inaccurate statement. It occurred only in the Bible and not in any historical documents. Therefore many concluded that Luke, God’s writer of Acts, was mistaken. Today in modern Thessalonica, Salonica, sixteen inscriptions of this Macedonian term have been uncovered. One is now in a British museum.

The basic doctrine in these earliest letters of Paul concerns the second coming of Christ. The first letter tells of the resurrection of the righteous dead and the “changing” of those alive when Christ comes again (1 Thes. 4:13ff). Paul did not talk about the “soonness” of Christ’s return but its suddenness. Christ would come as a “thief in the night” (1 Thes. 5:2) but no one knew when (Mt. 24:36; 25:13).

The second letter was written to explain some previous oral teaching of Paul’s. “Now concerning” (2 Thes. 2:1) could refer to some correspondence between Paul and the Thessalonians as it does in Corinthians. Here Paul describes the imminent apostasy or “falling away” (cf. 1 Tim. 4:1ff). This apostasy was already under way, the restraint, inspired preaching, would soon be taken away (2 Thes. 2:7). Then the man of sin, the lawless one, would be revealed (2 Thes. 2:8-10). This activity of the “lawless one” could be the protagonists in the Jewish war against the Romans when the Temple was destroyed (66 – 70 A.D.). It perhaps could refer to the Roman emperors in general or Nero (54 – 64 A.D.) and Domitian (96 A.D.) in particular. The miraculous activity the “man of sin” proves that neither the Old Testament nor the New Testament affirms that only God’s people can work miracles.

The “day of the Lord” (2 Thes. 2:2) is an Old Testament expression first met in Amos (Amos 5:18-20). It is a day of darkness and not of light, in other words a day of calamity; a day in which Jesus is said to appear and come (2 Thes. 2:8). There have been many days of the Lord in history and one need not apply this expression only to the second coming of Christ. Thus, the great tribulation may have taken place in the destruction of Jerusalem (70 A.D.), rather than being an event occurring before the end of the world (cf. Mt. 24:15-35).

The “rapture” is a current religious doctrine. It comes to us from the Latin translation of the Greek word harpazo or “caught up” (1 Thes. 4:17). The rapture is neither a biblical word nor a biblical doctrine. Second Thessalonians clearly teaches that the wicked are being punished at the same time the righteous are being rewarded (2 Thes. 1:4-10). There is but one resurrection for both good and bad (Acts 24:15). There is no time lapse of seven years. The parable of the tares states the good and bad must grow together until the last day (Mt. 13:24-30). How could we preach the gospel “even to the end of the world” (Mt. 28:18-20), if all the righteous are removed seven years prior to the end of the world?

Book of Colossians

Introduction to the Book of Colossians

Written by George Goldman

Colossae was an ancient city of about 500 years when Paul wrote this letter. It was known for a peculiar purple wool (colossinus). The city stood on a trade route from Ephesus to the Euphrates. However, the trade route changed and the neighboring cities of Laodicea and Hierapolis became the greater cities. Colossae was the last prominent city to which Paul wrote. Archaeologists have uncovered the ruins of an ancient church there.

The church of Colossae was probably established on Paul’s third missionary journey during his ministry in Ephesus. The congregation was not started by Paul himself (Col. 2:1) but by Epaphras (Col. 1:7, 12f). Archippus was a minister there (Col. 4:17). Members included Philemon and Onesimus (Phile. 1; Col. 4:9).

Paul wrote to the Colossians while a prisoner (Col. 4:3, 10, 18), probably during the first Roman imprisonment (62 A.D.). He wrote this insignificant out-of-the-way place where he had never been because of the erroneous doctrine beginning there. The exact origin of this false teaching is unknown. Some say it was Essenism; or Gnosticism; or even contemporary Judaism with a syncretism of local Phrygian ideas.

Paul met these errors by presenting the all-sufficient Christ. Jesus Christ is the image of the invisible God, in whom are hid all the treasures of wisdom, knowledge, and divine perfections (Col. 1:15-23). On the cross, Jesus Christ revealed his importance and freedom from corruptions and newness of life is found in His death and resurrection (Col. 2:8-15).

The letter has four parts:

1. Salutation and thanksgiving (1:1-8);
2. Doctrinal section (1:9 – 2:5);
3. Ethical section (2:6 – 4:6); and
4. Concluding salutations (4:7-18).

Towards the end of the epistle (Col. 4:16), Paul asks this congregation at Leodicea to which he had also written. This gives the most accurate picture of how the twenty-seven books of the New Testament were collected. Paul’s letter to the Laodiceans has perished (cf. 1 Cor. 5:9).

The Book of Philippians

Introduction to the
Book of Philippians

“Rejoice!”

Written by George Goldman

The background for this letter is found in the book of Acts (Acts 16). Paul received a vision of a Macedonian man saying, “Come over and help us.” (Acts 16:9). Three households became the nucleus of a new congregation. There was the aristocratic family of Lydis (Acts 16:11-15), the middle-class family of the jailor (Acts 16:25-34), and the lower class slave girl (Acts 16:16-18). In about a ten-year period this nucleus had become a full-fledged congregation with “bishops and deacons” (Phil. 1:1).

This ten-year period (53 – 63 A.D.) between Paul’s first visit and the writing of this letter shows quite a change in Paul’s ministry. While in Philippi Paul was performing miraculous feats such as casting out demons, but ten years later he simply trusts in God for the recovery of the sick (Phil. 2:25-27 cf. 2 Tim. 4:20). This should tell us something about the purpose and duration of miracles in the first Christian century.

If I could have been a member of one of the New Testament congregations, I would have chosen Philippi. This group seemed to embody more of the spirit of Christ than any other group. Paul has only praise for them. The terms “joy” and “rejoice” appear sixteen times in this letter. In it he evaluated his life (Phil. 3:12-16) and tells his secret of contentment (Phil. 4:10-13). Paul had not been perfect, but he did not retire to live on his reputation. His Christian life had not been free from problems, but he was a man who could turn things over to God (Phil. 2:1-11).

The Book of Ephesians

Introduction to the Book of Ephesians

Written by George Goldman

To many, Ephesians is one of Paul’s most moving letters and yet to others it is only a reproduction of Pauline themes by another mind. Ephesians explicitly claims that Paul wrote it (Eph. 1:1; 3:1). The early church unanimously accepted it as from Paul.

In modern times liberal critics have raised doubts as to the authorship of Ephesians. These doubts are based on subjective arguments drawn from are inconclusive when compared to objective statements of the text itself (Eph. 1:1; 3:1). If Paul’s authorship is rejected the letter was written by someone equal to Paul.

Concerning the audience being address there is legitimate differences in scholarly opinion. Objective textual evidence is lacking concerning to whom Paul was writing. The words “in Ephesus” (Eph. 1:1) are missing in our three oldest existing copies of this letter (Chester Beatty papyrus, Codex Sinaiticus, and Codex Vaticanus). This accounts for the different ways the first verse is translated (cf. KJV and RSV). This omission allows scholars to speculate on “to whom” the letter was written. The title, “to the Ephesians” was not part of the original letter, as is true to of all titles of New Testament books. These titles simply represent the uninspired thinking of the early Christians.

No book in the Bible exalts Christ and the church more than the book of Ephesians (Eph. 3:21). There is a close connection between Ephesians and Colossians. The same themes are dealt with though the exact words are different. Any good reference Bible will show the close relationship between these two books.

God’s seven-fold plan for unity is found in this book (Eph. 4:1-7). In view of the 300 denominations in America and 800 world religions, it would be well to memorize this plan. There is but one body, one spirit, one hope, one Lord, one faith, one baptism, and one God.

Galatians

Introduction to the Book of Galatians

Written by George Goldman

The term Galatia in the New Testament designates both a territory in north-central Turkey and a Roman province in the south. In 25 B.C. this Celtic territory was converted into a Roman province called Galatia. This province included parts of Phrygia, Pisidia, and Lycaonia. Therefore the term Galatia can geographically describe the territory inhabited by the Celtic tribes from Gaul, or politically describe the entire Roman province.

Around A.D. 200 the Roman province was reduced to include only the ethnic Galatians (Celtics) and the double use of the term disappeared. The traditional view became that Paul, on the second missionary journey, established churches in northern Galatia (Acts 16:6) and wrote the letter to the Galatians from Ephesus on the third missionary journey about A.D. 56.

In the nineteenth century Sir Williams Ramsey popularized the “South-Galatian theory.” This view is almost universally accepted today. This theory maintains that while Luke uses ethnic-geographic designations (Acts 16:6; 18:23), Paul’s general practice was to use political designations (Gal. 1:1; 1 Cor. 16:1). Therefore, the letter to the Galatians was addressed to Christians in southern Galatia, or churches established on the first missionary journey (Acts 13 – 14).

Galatians is the only Pauline letter addressed to a group of congregations. They were all established by Paul (Gal. 1:8, 11; 4:19f), and were affected by the same disturbance (Gal. 1:6, 9; 5:7-9). This disturbance was the age-old problem of prejudice. Jewish teachers were trying to convince Gentile converts that they had to become Jews before they could become Christians. That is, they had to pass through the channel of Judaism, circumcision, before they could obey the gospel. This makes up the doctrinal section of the letter (Gal. 1 – 4).

The gospel has always been hindered by prejudice and bias. Peter and Barnabas were even affected when it came to eating with Gentiles (Gal. 2). Today we hinder the gospel when we prejudice ourselves against rich or poor, educated or uneducated, black or brown, yellow or white. Souls will be lost on Judgment Day because of prejudice. The gospel is for all (Heb. 2:9). We sing it, why do we not practice it?

In the ethical section of his letter (Gal. 5 – 6), Paul points out the vast difference between Christianity and worldliness. There is a tremendous difference following fleshly appetites (Gal. 5:19-21) and spiritual guidelines (Gal. 5:22-26). Therefore, let us bear one another’s burdens, and so fulfill the law of Christ. Realizing that we reap what we sow, let us not grow weary in well doing but as we have opportunity, let us to good to all men, especially members of the church (Gal. 6:2, 7-10).

The Corinthian Epistles

Introduction to 1 and 2 Corinthians

Written by George Goldman

“The Corinthian Correspondence,
A Church with Problems”

Paul visited Corinth for the first time on his second missionary journey (Acts 18). He remained there eighteen months and made his home with two exiled Jews from Rome, Priscilla and Aquilla. After being forbidden to preach in the synagogue, Paul made use of the house of Titus Justus. Many of the Corinthians, Jew and Gentile, believed and were baptized. Paul himself baptized Crispus, the ruler of the synagogue; Gaius; and the household of Stephanus (1 Cor. 1:14-16).

Often a city influences the church more than the church influences the city. This was certainly the case in Corinth. Corinth was about the size of Memphis, Tennessee, in population. It had a very bad reputation. In the stage plays people from Corinth were always depicted as drunkards. To live like a Corinthian was to live a life of fornication and drunkenness. The Corinthians worshiped Poseidon, the god of the sea, and Aphrodite, the goddess of love. In Aphrodite’s temple there were more than a thousand priestesses of vice. Paul spoke out against this sin again and again (1 Cor. 5:10; 6:9; 10:7, 8; 2 Cor. 6:14; 7:1; 12:21). He wrote the book of Romans from this city that probably contributed to his terrible description of heathenism (Rom. 1:21-32).

First Corinthians was written to a church with problems. In the first four chapters the problem of divisiveness is discussed. In 97 A.D. Clement of Rome wrote another letter, which still survives today, and shows that divisions still existed at Corinth. In 1 Corinthians (5 – 6) Paul deals with the problem of moral lapses. Chapter 7 begins with “Now concerning the things whereof ye wrote.” This formula denotes the questions the Corinthians had written to Paul. These questions concerned: marriage (1 Cor. 7), meats sacrificed to idols (1 Cor. 8 – 10); disorders in public worship (1 Cor. 11); spiritual gifts (1 Cor. 12 – 14); the resurrection (1 Cor. 15); and the contribution for the poor saints at Jerusalem (1 Cor. 16).

In 2 Corinthians Paul elaborates further on the collection scheme (2 Cor. 8 – 9) and defends his apostleship.

Today if you visited ancient Corinth you could see the ruins of the ancient market place (1 Cor. 10:25) with its refrigeration system of cold water. Also you could touch the starting marks for the runners in the Isthmain games, which consisted of melted copper poured into stone. Among the ruins of the temple of Apollo you could drink from a foundation of running water. You could climb the 2,000-foot Arco-Corinthies where the temple of Aphrodite once stood. You could also visit the ruins of two ancient Greek theaters. At the entrance of one was found in inscription, “Erastus, city treasurer” (Acts 18:22; 2 Tim. 4:20).

The Letter to the Romans

Introduction to the Book of Romans

Written by George Goldman

The Roman letter is more formal and less personal than any other letter of Paul; nevertheless it is still a letter. It is not a thesis or a treatise (Rom. 16:22).

Paul wrote the letter because he was “the apostle of the Gentiles” (Rom. 11:13; 15:16). Rome was the capital of the Gentile world. Paul, the Roman citizen, was free to travel throughout the Empire. He established Gentile churches in strategic centers. He worked in major cities. He worked in major cities. However, the church in Rome already existed, but it is not known who founded the church in Rome.

The heart of the Roman letter is justification by faith (Rom. 3:21 – 8:39). In the Greek New Testament the word justification means “to set right.” It is a reversal of God’s attitude toward the sinner. The sinner is declared righteous. This declaration and change of attitude are made possible because of what Jesus Christ has done and not because of what the sinner has done. The sinner has to obey the Lord, (Rom. 1:5, 16:26), but this obedience gives no room for boasting. The foundation of justification is built on Christ’s merit and not man’s merit.

The problem addressed in the roman letter is why the prepared people, the Jews, rejected the Savior (Rom. 9 – 11). Paul offers himself as “exhibit A.” God did not reject the Jews but vice versa. Yet any Jew now desiring salvation in Christ would be accepted. The term “fitted for destruction” (Rom. 9:22) can be taken as middle voice in Greek. The middle voice represents the subject as acting in some way that concerns itself. Thus the translation would be, “God . . . has endured with much patience the vessels of wrath which have fitted themselves for destruction” (Rom. 9:22). The expression “all Israel will be saved” (Rom. 11:26) is best interpreted in light of other scripture referring to spiritual Israel (Rom. 2:28f; Gal. 6:16).

The Book of Acts

An Introduction to Acts of Apostles

Written by George Goldman

The book of Acts of the Apostles is the main source of the history of the first generation of Christians. It is the only account we have of the rise of Christianity from a Christian standpoint. The title of the book suggests that it is a record of deeds or events of the apostles. However, besides the list of the twelve in Acts 1:13-26 the only Apostles mentioned are Peter, James, John, and Paul. The focus seems to be on Peter and Paul. The book covers little more than three decades from the ascension of the Lord to the end of Paul’s two-year imprisonment at Rome (33 A.D. – 63 A.D.) It would be good for you to know the reasons behind its production. First, there are over seventy references to the Holy Spirit in Acts. Most of these occur in the first eleven chapters. It is important for you to recognize that this emphasis on the Holy Spirit indicates divine activity behind the scenes.

Also the author of the book of Acts wishes to show that Christianity was politically harmless in order that the Roman authorities might extend to it the same toleration as they gave to Judaism. In every case the author brings out the impartiality of the Roman officials. The attitude of Gallio was typical (Acts 18:12-17). Another proconsul, Sergius Paulus, is seen to be the most favorable towards the gospel (Acts 13:7-12). The city secretary at Ephesus was conciliatory and the Asiarchs are as helpful to Paul (Acts 19:30-41). On the other hand it was always the Jews who were the instigators but the Roman authorities never take the charges seriously.

Thirdly the writer of Acts seems to emphasize that Paul is as much of an apostle as Peter. Two-fifths of the book deals with the acts of Peter, while three-fifths records the acts of Paul. In chapters 1 – 12 the narrative moves from Jerusalem to Antioch to Rome (Gentile Christianity) and in this section it is Paul who has the limelight. Several features re-occur in the story of Peter and Paul: both heal cripples (3:28 cf. 14:8-12); both have encounters with sorcerers and work miracles of injury (8:18 cf. 13:6); both raise the dead (9:36ff. cf. 20:9ff); both are miraculously released from prison (12:7 cf. 16:26); both become the objects of worship (10:25 cf. 14:11ff); both are beaten for the name of Jesus (5:40f cf. 16:22f).

You have read of three reasons why the book of Acts was written. Please remember that it is our only source of the history of the first century Christians that is written from a Christian standpoint. As you read it ask yourself, “Am I like the first century Christians?” “Do I believe as they did?” “Do I live and worship as they did?” It is my prayer that you become a first century Christian – nothing more, nothing less, and nothing else.

The Gospel of John

Introduction to the Gospel of John

Written by George Goldman

What was Jesus really like?

This was the question many people were asking in 90 A.D. The writer of the fourth gospel writes the answer. Never has a book paid a greater tribute to its “hero.” The very opening verse claims the “hero” is God, Himself.

Cerinthus, a man who lived in John’s lifetime, was teaching that Jesus was not really God and that Christ had not actually come into the flesh. According to Cerinthus, at Jesus’ baptism the “Christ” in the form of a dove descended on Jesus. This same “Christ” left him again just before Jesus’ suffering. Therefore, it was not really Christ who suffered, died, and rose again but Jesus.

John denies this teaching by saying, “The Word (God) became flesh (Jn. 1:1, 14). Jesus Christ was one person. “Now, Jesus, to be sure, in the presence of the disciples, also performed many other signs that are not written in this book. But these are written in order that you may continue to believe the Jesus is the Christ, the Son of God, and in order that believing you may continue to have life in His name” (Jn. 20:30f written showing the action of the Greek verb tenses).

This gospel of John was written after the other gospel of accounts. Much of what is found in Matthew, Mark, and Luke is omitted by John: no virgin birth, no baptism of Jesus, no temptation, no transfiguration, no cure of any demoniacs or lepers, no parables, no Lord’s supper, no agony in the garden, and no ascension into heaven.

A Jew wrote this gospel. He quotes from the Hebrew rather than the Greek Bible. He is acquainted with the Jewish Feasts (Jn. 7:2; 10:22). He also knows Jewish customs (Jn. 18:28; 2:6; 11:44; 19:38-42). He knew that Jews did not leave bodies on crosses over the Sabbath (Jn. 19:31).

The author of this gospel had a geographical knowledge of Palestine. He was familiar with the five porches around the pool of Bethzatha (Jn. 5:2). He knew of the pool of Siloam and the Kidron Valley (Jn. 9:7; 18:1). He was aware of the paved area outside Pilate’s judgment hall (Jn. 19:13). He knew of the two Bethanys (Jn. 1:28; 12:1). He knew of an alternate name for the Sea of Galilee (Jn. 6:1). He knew that Sychar was near Jacob’s well (Jn. 4:5).

The author was also an eyewitness (Jn. 1:14; cf. 1 Jn. 1:1-4). He tells of how he first met Jesus and became his disciple. He still remembered that it was about four o’clock in the afternoon (Jn. 1:35-39). He is the only writer to mention the spear wound (Jn. 19:34F). He knew there were six water pots at Cana (Jn. 6:19). He knew the number of fish they caught after the resurrection (Jn. 21:11).

In the last chapter of this gospel there is evidence that the author was an apostle. The “disciple whom Jesus loved” and who wrote these things must be identified in the context of this chapter. Peter, Thomas, Nathaniel, the sons of Zebedee, and two others are mentioned (Jn. 21:2). The author must be in the unnamed group. The most likely candidate is John, the son of Zebedee. James, the other son of Zebedee, suffered an early death (Acts 12:1f), while this gospel’s author survived even Peter (who survived James). The author of the fourth gospel was alive and bearing witness though Peter had already attained the martyr’s crown (Jn. 21:19-24).

The oldest existing portion of the New Testament is a fragment of the gospel of John (Jn. 18:31-33, 37-38). It is written in a style suggesting a date of about 150 A.D. It was discovered in 1934 and is about three by four inches in size. It can be seen in the John Rylands Library, Manchester, England.

Introduction to the Gospel of Luke

An Introduction to the Book of Luke

Written by George Goldman

The Beloved Physician

Outside of the “we sections” in Acts, Luke is mentioned three times in the New Testament (Col. 4:14; Philemon 24; 2 Tim. 4:11). In each of these cases Luke is with Paul in prison. The context of the Colossian reference shows that Luke was a Gentile medical doctor (Col. 4:10ff).

The New Testament is not a book written mostly by or about Jews. Luke, a Gentile, wrote more of the New Testament than any other man. The book of Luke is the longest book in the New Testament. Luke and Acts combined are longer than the thirteen letter of Paul. Luke is the most polished writer of the New Testament with the possible exception of the writer of Hebrews. The writings of Luke have a wide vocabulary, 750 – 800 words peculiar to the New Testament appear. His writings are the least Jewish in the New Testament. Except for the first two chapters of his gospel he quotes exclusively from the Greek translation of the Old Testament (LXX). He presents to the Greeks the ideal man. Jesus, as the Son of Man, is presented as the apex in social, physical, mental, and spiritual attainments (Lk. 2:52). His genealogy is traced all the way back to Adam (Lk. 3:23 ff).

In the early church of gospel of Luke was between Matthew’s and Mark’s in popularity. From his writings it is apparent that Luke was a man of education and culture. He begins his gospel and Acts with an elaborate paragraph which shows the style of the Hellenistic historians of his day. From these paragraphs we learn that the same man wrote both books, which are addressed to Theophilus, and Acts refers to the first book (Lk. 1:1-4; Acts 1:1). Also, from the first words of his gospel it is apparent that he collected his material from eyewitnesses and other written documents. Luke is a careful historian dating the birth of Jesus from six contemporary rulers of his time (Lk. 3:1-2).

The writings of Luke have been called the most beautiful ever written (Renan). The Nativity scene and childhood of Jesus are fresh and different, and suggest the writer’s personal acquaintance with Mary. Beautiful poetry adorns the book: the Magnificat of Mary (Lk. 1:46-55), the Benedictus of Zechariah (Lk. 1:67-79), the Gloria in Excelsis of the angels (Lk. 2:14), and the Nunc Dimittis of Simeon (Lk. 2:29-32).

Luke exalts womanhood. He mentions thirteen women otherwise omitted by the other gospel writers; Elizabeth, the widow of Nain, Anna, Lot’s wife, the widow’s mite; the ladies who ministered to Jesus, etc. More details are given on the lives of Mary and Martha (Lk. 10:38-42), Mary Magdalene (Lk. 8:1-3), etc. (cf. Lk. 8:48; 13:16; 23:28).

Luke stresses the Lord’s attitude toward the poor. Quite a few of the money parables are unique to Luke: the two debtors (Lk. 7:41-43), the rich fool (Lk. 12:16-21), the unrighteous steward, and the rich man and Lazarus (Lk. 16), and the pounds (Lk. 19:13-37).

There is an interest in the outcast and underdog: the good Samaritan (Lk. 10), the word of praise for the grateful Samaritan leper (Lk. 9:46-56), the sinful woman, Zacchaeus, the thief on the cross, and the praying publican.

Luke also gives prominence to prayer. Luke records eleven of Jesus’ fifteen prayers. Jesus prayed at His baptism (Lk. 3:2), before His first conflict with the Pharisees (Lk. 5:16), before He chose the Twelve (Lk. 6:12), before He asked the disciples who they thought He was (Lk. 9:18), at His transfiguration (Lk. 9:29), on the cross (Lk.23:40), and only Luke tells of Jesus’ prayer for Peter at Peter’s hour of testing (Lk. 22:32).

Luke gently handles the faults of the apostles and early leaders of the church. He omits James and John’s ambitious request to sit beside Christ. He writes a milder version of Peter’s denial. Similarly, the disciples in the garden slept “for sorrow” (Lk. 22:45), and their desertion of the Lord in the hour of trial is not recorded.

The medical knowledge and interest in seafaring are apparent in Luke’s gospel. In the fourth century Jerome commented, “Luke is a physician as his writings indicate.” In 1882 W.K. Hobart in his book The Medical Language of Luke found over 400 medical terms in Luke-Acts. Adolf Harnack in Luke the Physician (1907) reduced the number but said that Hobart’s thesis was still true. H.J. Cadbury in the Style and Literary Method of Luke (1920) found many parallels between Luke’s vocabulary and other medical writers such as Hippocrates, Galen, and Dioscorides but also pointed out that other educated Greek writers who were not doctors used the same language such as Josephus, Lucian, Plutarch, and LXX.

In the first century there was no special medical language as there is today. A vocabulary of medical terms cannot be used as a main point in establishing who wrote Luke-Acts. Yet there are these interesting observations when comparing Luke to other writers. Peter’s mother-in-law had a “high” fever (Lk. 4:38 cf. Mt. 8:14). The man was “full of leprosy” (Lk. 5:12 cf. Mt. 8:2). Luke omits the statement “she had spent all she had on physicians and was no better” (Ml. 5:26 cf. Lk. 8:43 RSV). Luke refers to surgical needles (belowes) while Matthew and Mark use a sewing needle (rhaphis) (Lk. 18:25; Mt. 19:24; Mk. 10:25).

The Gospel of Matthew

Introduction to the Gospel of Matthew

Written by George Goldman

Matthew the son of Alphaeaus was a tax collector. He is also called Levi. Double names were common among the Jews; e.g., Simon called Peter (Jn. 1:42), Thomas called Didymus (Jn. 20:24), and Saul called Paul (Acts 13:9).

The Gospel according to Matthew is named first in most ancient lists of scripture. It was the most quoted gospel in Christian literature before 180 A.D.

This gospel emphasizes what Jesus taught. There are five great discourses in the book (Mt. 5 – 7, 10, 13, 18, 24 – 25). Each of these end with the phrase “when Jesus had ended these sayings” (Mt. 7:28; 11:1; 13:53; 19:1; 26:1). In between these five discourses are narrative sections leading up to each discourse.

Matthew makes things easy to memorize. There are 38 groups of three in his book; e.g., 3 divisions in the genealogy (Mt. 1:17), 3 messages to Joseph, 3 temptations, 3 illustrations of righteousness (giving, praying, fasting, Mt. 6:18), 3 prohibitions (Mt. 6:19, 25; 7:1), and 3 commands (Mt. 7:7, 13, 15). There is a grouping of three types of miracles with three examples of each (Mt. 8:1 – 9:34). There are miracles of healings: leprosy, paralysis, and fever (Mt. 8:1-17). There are miracles of power: storm, demons, and forgiveness (8:23 – 9:8). There are miracles of restoration: of life, of sight, of speech (Mt. 9:23-34). These groupings are not accidental. Matthew wanted the Jews to know that the evidence was established at the mouth of two or three witnesses (Deut. 17:6). There are also groups of fives and sevens; e.g., the five great discourses of Jesus, seven parables (Mt. 13), and seven woes (Mt. 23).

Matthew is a gospel of fulfillments. There are around fifty quotations from the Greek Old Testament (LXX) and sixteen from the Hebrew Old Testament. Those from the Hebrew Bible are introduced with the formula “that it might be fulfilled.” Some of these “fulfillments” seem forced (Mt. 2:15 cf., Hos. 11:1). Matthew’s point is that Jesus’ experience is similar to Israel’s. The Hosea passage was used just because of the wording. Matthew’s favorite prophet was Isaiah. His favorite Psalm was Psalm 22.

Matthew is a gospel of a king. Christ’s lineage is traced back to King David. The wise men come to worship a king (Mt. 2:2); Jesus is called “Son of David” eight times. Pilate asks, “Are you a king? (Mt. 27:10f). Over the cross the words were written, “This is Jesus the king of the Jews” (Mt. 27:37).

Matthew is the gospel of the church. He is the only writer to attribute the word “church” to the sayings of Jesus. However, the word “kingdom” is used many times by Jesus. The first occurrence of Jesus’ use of “church” is in Peter’s confession (Mt. 16:16-19). Here its use is clearly being spoken of as in the future. Church occurs again in the context of discipline and seems to indicate not only its existence but also problems within it (Mt. 18:15-20). Matthew was writing these sayings of Jesus after the church had been established.

The gospel writers do not identify themselves by name. Luke writes in the first person but gives not hint of who is the author (Lk. 1:1-4). The titles of the books are not to be considered as part of the text. Ancient tradition names Matthew as the writer.