NEW TESTAMENT SURVEY 2 CGCM 700

NEW TESTAMENT SURVEY 2

THE PAULINE EPISTLES

Having finished the survey of the historical books (the Gospels and Acts), we now come to the twenty-one epistles of the New Testament, twenty-two if one includes Revelation as an epistle (which in reality it is [see Rev. 1:4]). Because of its unique apocalyptic nature, however, in this survey we are distinguishing it as The Prophetic Book of the New Testament. The Epistles are generally divided into the Pauline Epistles and the Non-Pauline (General) Epistles. Paul’s epistles fall into two categories: nine epistles written to churches (Romans to 2 Thessalonians) and four pastoral and personal epistles (1 and 2 Timothy, Titus and Philemon). This is then followed by eight Hebrew Christian epistles (Hebrews to Jude). Naturally, many questions would arise as to the meaning and application of the gospel for Christians. Thus, the Epistles answer these questions, give the interpretation of the person and work of Christ, and apply the truth of the gospel to believers.

Background of Paul

Paul was known for many years as Saul of Tarsus. He was born of Jewish parentage in the city of Tarsus of Cilicia. He was not only a Jew, but by his own testimony, he was a Pharisee and a son of a Pharisee (Acts 23:6), was a Hebrew of Hebrews (spoke Hebrew or Aramaic), was of the tribe of Benjamin (Phil. 3:4-5), and had evidently been taught the trade of tent-making as a youth (Acts 18:3). Evidently at a young age, he went to Jerusalem, and according to his testimony, studied under the well know Gamaliel I, a noted teacher in the School of Hillel (Acts 22:3). In his studies, he had advanced in the religion of the Jews beyond many of his fellows as one extremely zealous for his ancestral traditions (Gal. 1:14).

His zeal as a religious Jew was carried over into the way he zealously sought to persecute the church. As a young Pharisee, he was present when Stephen was stoned and murdered (Acts 7:58-83). In his campaign against Christians, both men and women, he traveled with letters of arrest from the high priest and went to other cities to waste the church of Jesus Christ (Acts 26:10-11; Gal. 1:13). It was on one of these missions that Saul was converted while on the road to Damascus.

Paul was also a Greek by culture having evidently received a Greek education (cf. Acts 17:28; Titus 1:12). He shows acquaintance with Greek culture and their thinking. As such a student, he was familiar with many of the sayings of classical and contemporary writers. In addition, Paul was a Roman citizen, being Roman born (Acts 22:28). Because of this, he could appeal to Caesar as a citizen of Rome while imprisoned in Philippi (Acts 16:37-39).

Consequently, Paul was uniquely qualified to be the one chosen to carry the message of the gospel to the Gentiles. Paul could easily say, “I am become all things to all men, that I may by all means save some” (1 Cor. 9:22).

Conversion of Paul

Having energetically and consistently persecuted the church of Jesus Christ, while on the road to Damascus, Paul had an encounter with the glorified resurrected Christ, which had revolutionary effects on his life.

He had denied the Christian claim that Jesus was the Messiah, the Son of God. Further, he did not believe that He had risen from the dead as Stephen had proclaimed when he cried, “Behold, I see the heavens opened, and the Son of man standing on the right hand of God” (Acts 7:56). “Liar!” they cried and stoned him. Saul stood by “consenting unto his death.” But when the Lord Jesus spoke to Saul on the day of the great experience outside Damascus, he knew that Stephen had been right and he had been wrong. Jesus was alive after all! And further, he must be the Son of God. Thus, in the synagogues of Damascus, he proclaimed Christ as Savior.

… While the experience was sudden and dramatic, the effects were enduring. The impact must have necessitated great psychological and intellectual readjustments. This may well account for the period spent in Arabia and Damascus before his first visit to Jerusalem (Gal. 1:16-19). Then he went back to his home territory and for a period of eight to ten years little is known of his activities.37

Distinctive Emphases of Paul’s Epistles

Before the overview of each of Paul’s epistles, it would be well to note in a nutshell the distinctive emphasis and contributions of each of Paul’s epistles.38

THE EMPHASIS ON THE LORD JESUS:

• Romans: Christ the power of God to us.
• 1 Corinthians: Christ the wisdom of God to us.
• 2 Corinthians: Christ the comfort of God to us.
• Galatians: Christ the righteousness of God to us.
• Ephesians: Christ the riches of God to us.
• Philippians: Christ the sufficiency of God to us.
• Colossians: Christ the fullness of God to us.
• 1 Thessalonians: Christ the promise of God to us.
• 2 Thessalonians: Christ the reward of God to us.

THE EMPHASIS ON THE GOSPEL MESSAGE:

• Romans: The Gospel and its message.
• 1 Corinthians: The Gospel and its ministry.
• 2 Corinthians: The Gospel and its ministers.
• Galatians: The Gospel and its mutilators.
• Ephesians: The Gospel and its heavenlies.
• Philippians: The Gospel and its earthlies.
• Colossians: The Gospel and its philosophies.
• 1 Thessalonians: The Gospel and the Church’s future.
• 2 Thessalonians: The Gospel and the Antichrist.

THE EMPHASIS OF THE GOSPEL ON THE BELIEVER’S UNION:

• Romans: In Christ—justification.
• 1 Corinthians: In Christ—sanctification.
• 2 Corinthians: In Christ—consolation.
• Galatians: In Christ—liberation.
• Ephesians: In Christ—exaltation.
• Philippians: In Christ—exultation.
• Colossians: In Christ—completion.
• 1 Thessalonians: In Christ—translation.
• 2 Thessalonians: In Christ—compensation.

Romans

AUTHOR AND TITLE:

As the letter states, Paul is the author (see 1:1). With almost no exception, from the early church this epistle has been credited to Paul. The letter contains a number of historical references that agree with known facts of Paul’s life and the doctrinal content of the book is consistent with the other writings of the apostle, a fact quickly evident by a comparison with his other letters.

A few examples must suffice: the doctrine of justification by faith (Rom 3:20-22; Gal 2:16); the church as the body of Christ appointed to represent and serve him through a variety of spiritual gifts (Rom 12; 1 Cor 12); the collection for the poor saints at Jerusalem (Rom 15:25-28; 2 Cor 8-9). Understandably, Paul makes fewer references to himself and to his readers in Romans than in 1 and 2 Corinthians and Galatians, since he had not founded the Roman church and guided its struggles to maturity as he had the others.39

The only question concerning the authorship revolves around chapter 16. Ryrie writes:

The mention by name of 26 people in a church Paul had never visited (and particularly Priscilla and Aquila, who were most recently associated with Ephesus, Acts 18:18-19) has caused some scholars to consider chap. 16 as part of an epistle sent to Ephesus. It would be natural, however, for Paul to mention to a church to which he was a stranger his acquaintance with mutual friends. Paul’s only other long series of greetings is in Colossians—a letter also sent to a church he had not visited.40

Romans, which has been called his “greatest work” or his “magnum opus,” gets its title from the fact it was written to the church in Rome (1:7, 15). Paul did not establish the church in Rome, but as the apostle to the Gentiles, he had longed for many years to visit the believers in Rome (15:22-23) that he might further establish them in the faith and preach the gospel there as well (1:13-15).

Being anxious to minister in Rome, he wrote Romans to prepare the way for his visit (15:14-17). It was written from Corinth, while completing the collection for the poor in Palestine. From there he went to Jerusalem to deliver the money, intending to continue on to Rome and Spain (15:24). Paul did eventually get to Rome, but as a prisoner. It appears that Phoebe, who belonged to the church at Cenchrea near Corinth (16:1), carried the letter to Rome.

DATE: A.D. 57-58

Romans was written in about A.D. 57-58 most likely near the end of his third missionary journey (Acts 18:23-21:14; see also Rom. 15:19). In view of Paul’s statement in Rom. 15:26, it appears Paul had already received contributions from the churches of Macedonia and Achaia (where Corinth was located). This means he had already been at Corinth and since he had not yet been at Corinth when he wrote to that church (cf. 1 Cor. 16:1-4; 2 Cor. 8-9), the writing of Romans must follow that of 1 and 2 Corinthians which is dated about A.D. 55.

THEME AND PURPOSE:

Unlike some of his other epistles, Romans was not written to address specific problems. Rather, three clear purposes unfold for the writing of Romans. The first was simply to announce Paul’s plans to visit Rome after his return to Jerusalem and to prepare the church for his coming (15:24, 28-29; cf. Acts 19:21). Paul wanted to inform them of his plans and to have them anticipate and pray for their fulfillment (15:30-32). A second purpose was to present a complete and detailed statement of the gospel message God had called him to proclaim. The apostle was not only ready “to preach the gospel also to you who are at Rome” (1:15), but he wanted them to have a clear understanding of its meaning and ramifications in all of life—past (justification), present (sanctification), and future (glorification). A third purpose is related to the questions that naturally arose among the Jewish and the Gentile Christians at Rome like what does the gospel do to the Law and such Old Testament rites like circumcision? And what about the Jew? Has God set the Jew aside? Had He forgotten His promises to the Jews? So Paul explains God’s program of salvation for Jews and Gentiles.

Paul’s theme or seed plot in Romans is clearly stated in 1:16-17. In this the apostle shows how God saves the sinner. In these verses, the great themes of the epistle are gathered together—the gospel, the power of God, salvation, everyone, who believes, righteousness from God, Jew and Gentile. Ryrie has an excellent summary of the theme and contents:

More formal than Paul’s other letters, Romans sets forth the doctrine of justification by faith (and its ramifications) in a systematic way. The theme of the epistle is the righteousness of God (1:16-17). A number of basic Christian doctrines are discussed: natural revelation (Rom 1:19-20), universality of sin (Rom 3:9-20), justification (Rom 3:24), propitiation (Rom 3:25), faith (Rom 4:1), original sin (Rom 5:12), union with Christ (Rom 6:1), the election and rejection of Israel (Rom 9-11), spiritual gifts (Rom 12:3-8), and respect for government (Rom 13:1-7).41

KEY WORDS:

Various forms of the words “righteous” and “righteousness” are sprinkled abundantly throughout Romans. The Greek noun dikaiosune, “righteousness,” occurs 34 times, the noun didaioma, “a righteous deed, acquittal, ordinance,” five times, the noun dikaiokrisia (righteous judgment) once, the adjective dikaios, “righteous,” occurs seven times, the noun dikaiosis, “justification, acquittal,” twice, and the verb dikaioo, “declare or show to be righteous,” occurs 15 times for a total of 64 occurrences.

KEY VERSES:

• 1:16-17. For I am not ashamed of the gospel, for it is God’s power for salvation to everyone who believes, to the Jew first and also to the Greek. 1:17 For the righteousness of God is revealed in the gospel from faith to faith, just as it is written, “the righteous by faith will live.” (NET Bible)
• 3:21-26. But now apart from the law the righteousness of God, which is attested by the law and the prophets, has been disclosed—3:22 namely, the righteousness of God through the faithfulness of Jesus Christ for all who believe. For there is no distinction, 3:23 for all have sinned and fall short of the glory of God. 3:24 But they are justified freely by his grace through the redemption that is in Christ Jesus. 3:25 God publicly displayed him as a satisfaction for sin by his blood through faith. This was to demonstrate his righteousness, because God in his forbearance had passed over the sins previously committed. 3:26 This was also to demonstrate his righteousness in the present time, so that he would be just and the justifier of the one who lives because of Jesus’ faithfulness. (NET Bible)
• 6:1-4. What shall we say then? Are we to remain in sin so that grace may increase? 6:2 Absolutely not! How can we who died to sin still live in it? 6:3 Or do you not know that as many as were baptized into Christ were baptized into his death? 6:4 Therefore we have been buried with him through baptism into death, in order that just as Christ was raised from the dead through the glory of the Father, so we too may walk in new life. (NET Bible)

KEY CHAPTERS:

Picking out key chapters in Romans is indeed difficult for in this great treatise on doctrine and its application to life, one wants to say every chapter is key. But certainly two sections of the book do stand out.

• Chapters 3–5 stand out for their teaching on justification by grace through faith in Christ apart from the works of the law. No place is the gospel of grace set forth more clearly than in these awesome chapters. Here we learn how to be delivered from the penalty of sin through faith in God’s gift, the Lord Jesus.
• Chapters 6–8 are perhaps the most foundational passages in scripture for the spiritual life. These great chapters answer the question of how to experience God’s deliverance from the power of sin through the believer’s union with Christ and the ministry of the Spirit.

CHRIST AS SEEN IN ROMANS:

Paul presents Jesus Christ as the Second Adam whose righteousness and substitutionary death have provided justification for all who place their faith in Him. He offers His righteousness as a gracious gift to sinful men, having borne God’s condemnation and wrath for their sinfulness. His death and resurrection are the basis for the believer’s redemption, justification, reconciliation, salvation, and glorification.42

OUTLINE:

Apart from the introduction (1:1-17), where Paul also states his theme, and conclusion, where he has personal messages and a benediction (15:14–16:27), Romans easily divides into three sections:

• The first eight chapters are doctrinal and outline the basic doctrines of the gospel of a righteousness (justification and sanctification) of God through faith.
• The next three chapters (9-11) are national and describe God’s dealings with Jews and Gentiles and the relationship of each to the gospel.
• The remaining chapters (12-16) are practical or applicational in that they demonstrate the ramifications of the gospel on a believer’s daily life.

I. Introduction (1:1-17)

II. Condemnation: The Need of Righteousness Because of Sin in All (1:18–3:20)

A. The Condemnation of the Immoral Man (the Gentile) (1:18-32)

B. The Condemnation of the Moral Man (2:1-16)

C. The Condemnation of the Religious Man (the Jew) (2:17–3:8)

D. The Condemnation of All Men (3:9-20)

III. Justification: The Imputation of God’s Righteousness Through Christ (3:21–5:21)

A. The Description of Righteousness (3:21-31)

B. The Illustration of Righteousness (4:1-25)

C. The Blessings of Righteousness (5:1-11)

D. The Contrast of Righteousness and Condemnation (5:12-21)

IV. Sanctification: Righteousness Imparted and Demonstrated (6:1–8:39)

A. Sanctification and Sin (6:1-23)

B. Sanctification and the Law (7:1-25)

C. Sanctification and the Holy Spirit (8:1-39)

V. Vindication: Jew and Gentile, the Scope of God’s Righteousness (9:1–11:36)

A. Israel’s Past: Election of God (9:1-29)

B. Israel’s Present: Rejection of God (9:30–10:21)

C. Israel’s Future: Restoration by God (11:1-36)

VI. Application: the Practice of Righteousness in Service (12:1–15:13)

A. In Relation to God (12:1-2)

B. In Relation to Self (12:3)

C. In Relation to the Church (12:4-8)

D. In Relation to Society (12:9-21)

E. In Relation to Government (13:1-14)

F. In Relation to Other Christians (14:1–15:13)

VII. Personal Messages and Benediction (15:14–16:27)

A. Paul’s Plans (15:14-33)

B. Paul’s Personal Greetings (16:1-16)

C. Paul’s Conclusion and Benediction (16:17-27)

First Corinthians

AUTHOR AND TITLE:

That Paul is the author of this epistle is supported by both external and internal evidence. From the first century onward (A.D. 96), there is continuous and abundant evidence that Paul is the author. Clement of Rome speaks of 1 Corinthians as “the Epistle of the blessed Apostle Paul,” in his Epistle to the Corinthians and even cited 1 Corinthians in regard to their continuing factions. The internal evidence is obvious. The writer calls himself Paul in several places (cf. 1:1; 16:21 and see also 1:12-17; 3:4, 6, 22).

Being written to the church at Corinth, this epistle came to be known as Pros Corinthious A, which in effect means First Corinthians. The A or alpha, the first letter of the Greek alphabet, was undoubtedly a latter addition to distinguish it from Second Corinthians which shortly followed this epistle.

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4. The Pauline Epistles

Having finished the survey of the historical books (the Gospels and Acts), we now come to the twenty-one epistles of the New Testament, twenty-two if one includes Revelation as an epistle (which in reality it is [see Rev. 1:4]). Because of its unique apocalyptic nature, however, in this survey we are distinguishing it as The Prophetic Book of the New Testament. The Epistles are generally divided into the Pauline Epistles and the Non-Pauline (General) Epistles. Paul’s epistles fall into two categories: nine epistles written to churches (Romans to 2 Thessalonians) and four pastoral and personal epistles (1 and 2 Timothy, Titus and Philemon). This is then followed by eight Hebrew Christian epistles (Hebrews to Jude). Naturally, many questions would arise as to the meaning and application of the gospel for Christians. Thus, the Epistles answer these questions, give the interpretation of the person and work of Christ, and apply the truth of the gospel to believers.

Background of Paul

Paul was known for many years as Saul of Tarsus. He was born of Jewish parentage in the city of Tarsus of Cilicia. He was not only a Jew, but by his own testimony, he was a Pharisee and a son of a Pharisee (Acts 23:6), was a Hebrew of Hebrews (spoke Hebrew or Aramaic), was of the tribe of Benjamin (Phil. 3:4-5), and had evidently been taught the trade of tent-making as a youth (Acts 18:3). Evidently at a young age, he went to Jerusalem, and according to his testimony, studied under the well know Gamaliel I, a noted teacher in the School of Hillel (Acts 22:3). In his studies, he had advanced in the religion of the Jews beyond many of his fellows as one extremely zealous for his ancestral traditions (Gal. 1:14).

His zeal as a religious Jew was carried over into the way he zealously sought to persecute the church. As a young Pharisee, he was present when Stephen was stoned and murdered (Acts 7:58-83). In his campaign against Christians, both men and women, he traveled with letters of arrest from the high priest and went to other cities to waste the church of Jesus Christ (Acts 26:10-11; Gal. 1:13). It was on one of these missions that Saul was converted while on the road to Damascus.

Paul was also a Greek by culture having evidently received a Greek education (cf. Acts 17:28; Titus 1:12). He shows acquaintance with Greek culture and their thinking. As such a student, he was familiar with many of the sayings of classical and contemporary writers. In addition, Paul was a Roman citizen, being Roman born (Acts 22:28). Because of this, he could appeal to Caesar as a citizen of Rome while imprisoned in Philippi (Acts 16:37-39).

Consequently, Paul was uniquely qualified to be the one chosen to carry the message of the gospel to the Gentiles. Paul could easily say, “I am become all things to all men, that I may by all means save some” (1 Cor. 9:22).

Conversion of Paul

Having energetically and consistently persecuted the church of Jesus Christ, while on the road to Damascus, Paul had an encounter with the glorified resurrected Christ, which had revolutionary effects on his life.

He had denied the Christian claim that Jesus was the Messiah, the Son of God. Further, he did not believe that He had risen from the dead as Stephen had proclaimed when he cried, “Behold, I see the heavens opened, and the Son of man standing on the right hand of God” (Acts 7:56). “Liar!” they cried and stoned him. Saul stood by “consenting unto his death.” But when the Lord Jesus spoke to Saul on the day of the great experience outside Damascus, he knew that Stephen had been right and he had been wrong. Jesus was alive after all! And further, he must be the Son of God. Thus, in the synagogues of Damascus, he proclaimed Christ as Savior.

… While the experience was sudden and dramatic, the effects were enduring. The impact must have necessitated great psychological and intellectual readjustments. This may well account for the period spent in Arabia and Damascus before his first visit to Jerusalem (Gal. 1:16-19). Then he went back to his home territory and for a period of eight to ten years little is known of his activities.37

Distinctive Emphases of Paul’s Epistles

Before the overview of each of Paul’s epistles, it would be well to note in a nutshell the distinctive emphasis and contributions of each of Paul’s epistles.38

THE EMPHASIS ON THE LORD JESUS:

• Romans: Christ the power of God to us.
• 1 Corinthians: Christ the wisdom of God to us.
• 2 Corinthians: Christ the comfort of God to us.
• Galatians: Christ the righteousness of God to us.
• Ephesians: Christ the riches of God to us.
• Philippians: Christ the sufficiency of God to us.
• Colossians: Christ the fullness of God to us.
• 1 Thessalonians: Christ the promise of God to us.
• 2 Thessalonians: Christ the reward of God to us.

THE EMPHASIS ON THE GOSPEL MESSAGE:

• Romans: The Gospel and its message.
• 1 Corinthians: The Gospel and its ministry.
• 2 Corinthians: The Gospel and its ministers.
• Galatians: The Gospel and its mutilators.
• Ephesians: The Gospel and its heavenlies.
• Philippians: The Gospel and its earthlies.
• Colossians: The Gospel and its philosophies.
• 1 Thessalonians: The Gospel and the Church’s future.
• 2 Thessalonians: The Gospel and the Antichrist.

THE EMPHASIS OF THE GOSPEL ON THE BELIEVER’S UNION:

• Romans: In Christ—justification.
• 1 Corinthians: In Christ—sanctification.
• 2 Corinthians: In Christ—consolation.
• Galatians: In Christ—liberation.
• Ephesians: In Christ—exaltation.
• Philippians: In Christ—exultation.
• Colossians: In Christ—completion.
• 1 Thessalonians: In Christ—translation.
• 2 Thessalonians: In Christ—compensation.

Romans

AUTHOR AND TITLE:

As the letter states, Paul is the author (see 1:1). With almost no exception, from the early church this epistle has been credited to Paul. The letter contains a number of historical references that agree with known facts of Paul’s life and the doctrinal content of the book is consistent with the other writings of the apostle, a fact quickly evident by a comparison with his other letters.

A few examples must suffice: the doctrine of justification by faith (Rom 3:20-22; Gal 2:16); the church as the body of Christ appointed to represent and serve him through a variety of spiritual gifts (Rom 12; 1 Cor 12); the collection for the poor saints at Jerusalem (Rom 15:25-28; 2 Cor 8-9). Understandably, Paul makes fewer references to himself and to his readers in Romans than in 1 and 2 Corinthians and Galatians, since he had not founded the Roman church and guided its struggles to maturity as he had the others.39

The only question concerning the authorship revolves around chapter 16. Ryrie writes:

The mention by name of 26 people in a church Paul had never visited (and particularly Priscilla and Aquila, who were most recently associated with Ephesus, Acts 18:18-19) has caused some scholars to consider chap. 16 as part of an epistle sent to Ephesus. It would be natural, however, for Paul to mention to a church to which he was a stranger his acquaintance with mutual friends. Paul’s only other long series of greetings is in Colossians—a letter also sent to a church he had not visited.40

Romans, which has been called his “greatest work” or his “magnum opus,” gets its title from the fact it was written to the church in Rome (1:7, 15). Paul did not establish the church in Rome, but as the apostle to the Gentiles, he had longed for many years to visit the believers in Rome (15:22-23) that he might further establish them in the faith and preach the gospel there as well (1:13-15).

Being anxious to minister in Rome, he wrote Romans to prepare the way for his visit (15:14-17). It was written from Corinth, while completing the collection for the poor in Palestine. From there he went to Jerusalem to deliver the money, intending to continue on to Rome and Spain (15:24). Paul did eventually get to Rome, but as a prisoner. It appears that Phoebe, who belonged to the church at Cenchrea near Corinth (16:1), carried the letter to Rome.

DATE: A.D. 57-58

Romans was written in about A.D. 57-58 most likely near the end of his third missionary journey (Acts 18:23-21:14; see also Rom. 15:19). In view of Paul’s statement in Rom. 15:26, it appears Paul had already received contributions from the churches of Macedonia and Achaia (where Corinth was located). This means he had already been at Corinth and since he had not yet been at Corinth when he wrote to that church (cf. 1 Cor. 16:1-4; 2 Cor. 8-9), the writing of Romans must follow that of 1 and 2 Corinthians which is dated about A.D. 55.

THEME AND PURPOSE:

Unlike some of his other epistles, Romans was not written to address specific problems. Rather, three clear purposes unfold for the writing of Romans. The first was simply to announce Paul’s plans to visit Rome after his return to Jerusalem and to prepare the church for his coming (15:24, 28-29; cf. Acts 19:21). Paul wanted to inform them of his plans and to have them anticipate and pray for their fulfillment (15:30-32). A second purpose was to present a complete and detailed statement of the gospel message God had called him to proclaim. The apostle was not only ready “to preach the gospel also to you who are at Rome” (1:15), but he wanted them to have a clear understanding of its meaning and ramifications in all of life—past (justification), present (sanctification), and future (glorification). A third purpose is related to the questions that naturally arose among the Jewish and the Gentile Christians at Rome like what does the gospel do to the Law and such Old Testament rites like circumcision? And what about the Jew? Has God set the Jew aside? Had He forgotten His promises to the Jews? So Paul explains God’s program of salvation for Jews and Gentiles.

Paul’s theme or seed plot in Romans is clearly stated in 1:16-17. In this the apostle shows how God saves the sinner. In these verses, the great themes of the epistle are gathered together—the gospel, the power of God, salvation, everyone, who believes, righteousness from God, Jew and Gentile. Ryrie has an excellent summary of the theme and contents:

More formal than Paul’s other letters, Romans sets forth the doctrine of justification by faith (and its ramifications) in a systematic way. The theme of the epistle is the righteousness of God (1:16-17). A number of basic Christian doctrines are discussed: natural revelation (Rom 1:19-20), universality of sin (Rom 3:9-20), justification (Rom 3:24), propitiation (Rom 3:25), faith (Rom 4:1), original sin (Rom 5:12), union with Christ (Rom 6:1), the election and rejection of Israel (Rom 9-11), spiritual gifts (Rom 12:3-8), and respect for government (Rom 13:1-7).41

KEY WORDS:

Various forms of the words “righteous” and “righteousness” are sprinkled abundantly throughout Romans. The Greek noun dikaiosune, “righteousness,” occurs 34 times, the noun didaioma, “a righteous deed, acquittal, ordinance,” five times, the noun dikaiokrisia (righteous judgment) once, the adjective dikaios, “righteous,” occurs seven times, the noun dikaiosis, “justification, acquittal,” twice, and the verb dikaioo, “declare or show to be righteous,” occurs 15 times for a total of 64 occurrences.

KEY VERSES:

• 1:16-17. For I am not ashamed of the gospel, for it is God’s power for salvation to everyone who believes, to the Jew first and also to the Greek. 1:17 For the righteousness of God is revealed in the gospel from faith to faith, just as it is written, “the righteous by faith will live.” (NET Bible)
• 3:21-26. But now apart from the law the righteousness of God, which is attested by the law and the prophets, has been disclosed—3:22 namely, the righteousness of God through the faithfulness of Jesus Christ for all who believe. For there is no distinction, 3:23 for all have sinned and fall short of the glory of God. 3:24 But they are justified freely by his grace through the redemption that is in Christ Jesus. 3:25 God publicly displayed him as a satisfaction for sin by his blood through faith. This was to demonstrate his righteousness, because God in his forbearance had passed over the sins previously committed. 3:26 This was also to demonstrate his righteousness in the present time, so that he would be just and the justifier of the one who lives because of Jesus’ faithfulness. (NET Bible)
• 6:1-4. What shall we say then? Are we to remain in sin so that grace may increase? 6:2 Absolutely not! How can we who died to sin still live in it? 6:3 Or do you not know that as many as were baptized into Christ were baptized into his death? 6:4 Therefore we have been buried with him through baptism into death, in order that just as Christ was raised from the dead through the glory of the Father, so we too may walk in new life. (NET Bible)

KEY CHAPTERS:

Picking out key chapters in Romans is indeed difficult for in this great treatise on doctrine and its application to life, one wants to say every chapter is key. But certainly two sections of the book do stand out.

• Chapters 3–5 stand out for their teaching on justification by grace through faith in Christ apart from the works of the law. No place is the gospel of grace set forth more clearly than in these awesome chapters. Here we learn how to be delivered from the penalty of sin through faith in God’s gift, the Lord Jesus.
• Chapters 6–8 are perhaps the most foundational passages in scripture for the spiritual life. These great chapters answer the question of how to experience God’s deliverance from the power of sin through the believer’s union with Christ and the ministry of the Spirit.

CHRIST AS SEEN IN ROMANS:

Paul presents Jesus Christ as the Second Adam whose righteousness and substitutionary death have provided justification for all who place their faith in Him. He offers His righteousness as a gracious gift to sinful men, having borne God’s condemnation and wrath for their sinfulness. His death and resurrection are the basis for the believer’s redemption, justification, reconciliation, salvation, and glorification.42

OUTLINE:

Apart from the introduction (1:1-17), where Paul also states his theme, and conclusion, where he has personal messages and a benediction (15:14–16:27), Romans easily divides into three sections:

• The first eight chapters are doctrinal and outline the basic doctrines of the gospel of a righteousness (justification and sanctification) of God through faith.
• The next three chapters (9-11) are national and describe God’s dealings with Jews and Gentiles and the relationship of each to the gospel.
• The remaining chapters (12-16) are practical or applicational in that they demonstrate the ramifications of the gospel on a believer’s daily life.

I. Introduction (1:1-17)

II. Condemnation: The Need of Righteousness Because of Sin in All (1:18–3:20)

A. The Condemnation of the Immoral Man (the Gentile) (1:18-32)

B. The Condemnation of the Moral Man (2:1-16)

C. The Condemnation of the Religious Man (the Jew) (2:17–3:8)

D. The Condemnation of All Men (3:9-20)

III. Justification: The Imputation of God’s Righteousness Through Christ (3:21–5:21)

A. The Description of Righteousness (3:21-31)

B. The Illustration of Righteousness (4:1-25)

C. The Blessings of Righteousness (5:1-11)

D. The Contrast of Righteousness and Condemnation (5:12-21)

IV. Sanctification: Righteousness Imparted and Demonstrated (6:1–8:39)

A. Sanctification and Sin (6:1-23)

B. Sanctification and the Law (7:1-25)

C. Sanctification and the Holy Spirit (8:1-39)

V. Vindication: Jew and Gentile, the Scope of God’s Righteousness (9:1–11:36)

A. Israel’s Past: Election of God (9:1-29)

B. Israel’s Present: Rejection of God (9:30–10:21)

C. Israel’s Future: Restoration by God (11:1-36)

VI. Application: the Practice of Righteousness in Service (12:1–15:13)

A. In Relation to God (12:1-2)

B. In Relation to Self (12:3)

C. In Relation to the Church (12:4-8)

D. In Relation to Society (12:9-21)

E. In Relation to Government (13:1-14)

F. In Relation to Other Christians (14:1–15:13)

VII. Personal Messages and Benediction (15:14–16:27)

A. Paul’s Plans (15:14-33)

B. Paul’s Personal Greetings (16:1-16)

C. Paul’s Conclusion and Benediction (16:17-27)

First Corinthians

AUTHOR AND TITLE:

That Paul is the author of this epistle is supported by both external and internal evidence. From the first century onward (A.D. 96), there is continuous and abundant evidence that Paul is the author. Clement of Rome speaks of 1 Corinthians as “the Epistle of the blessed Apostle Paul,” in his Epistle to the Corinthians and even cited 1 Corinthians in regard to their continuing factions. The internal evidence is obvious. The writer calls himself Paul in several places (cf. 1:1; 16:21 and see also 1:12-17; 3:4, 6, 22).

Being written to the church at Corinth, this epistle came to be known as Pros Corinthious A, which in effect means First Corinthians. The A or alpha, the first letter of the Greek alphabet, was undoubtedly a latter addition to distinguish it from Second Corinthians which shortly followed this epistle.

DATE: A.D. 55

Paul first preached the gospel in Corinth while on his second missionary journey, about A.D. 50. While there he lived and worked with Aquila and Priscilla who were of the same trade, tent-makers (Acts 18:3). As was his custom, Paul first preached in the synagogue but was eventually forced out by Jewish opposition. However, he simply moved next door to the house of Titius Justus where he continued his ministry (Acts 18:7). Though accused by the Jews before the Roman governor Gallio (a charge that was dismissed) Paul remained 18 months in Corinth (Acts 18:1-17; 1 Cor. 2:3). This letter was written about A.D. 55. toward the end of Paul’s three-year residency in Ephesus (cf. 16:5-9; Acts 20:31). From his reference that he stayed at Ephesus until Pentecost (16:8), it appears he intended to remain there somewhat less than a year when he wrote this epistle.

THEME AND PURPOSE:

To grasp the theme and purpose, a little background is necessary. Corinth was a large metropolis (approximately 700,000; about two-thirds of whom were slaves) located on a narrow isthmus between the Aegean Sea and the Adriatic Sea that connected the Peloponnesus with Northern Greece. And though prosperous with a thriving commerce, from man’s point of view, Paul and his associates may have wondered about what kind of success the gospel of God’s righteousness would have in a city like Corinth. As a city, it had a reputation for gross materialism and deep sinfulness. The city was filled with shrines and temples with the most prominent being the temple of Aphrodite that sat on top of an 1800-foot promontory called the Acrocorinthus. In the earliest Greek literature it was linked with wealth (Homer Iliad 2. 569-70) and immorality. When Plato referred to a prostitute, he used the expression “Corinthian girl” (Republic 404d). The playwright Philetaerus (Athenaeus 13. 559a) titled a burlesque play Ho Korinthiastes, which basically means “The Lecher.” Aristophanes coined the verb korinthiazomai, “to act as a Corinthian,” which came to mean, “to practice fornication.” According to Strabo much of the wealth and vice in Corinth centered around the temple of Aphrodite and its thousand temple prostitutes. For this reason a proverb warned, “Not for every man is the voyage to Corinth.”

From the account in Acts it would appear as if Paul had little fruit among the Jews and that nearly all of his converts were Gentiles. Most of these came from the humbler ranks, although there appear to have been some of the nobler class also (1:26-31). Marked social and economic differences existed among them (7:20-24; 11:21-34); some of them had even been steeped in pagan vices (6:9-11). Yet as Greeks they prided themselves on their intellectualism, although in their case it had degenerated into a crude and shallow type (1:17; 2:1-5) …43

One can certainly see, then, how the immoral and religious conditions of Corinth had negatively impacted the life of the church spiritually and morally. The basic theme of the letter is how the Christian’s new life, sanctified in Christ and saints by calling, is to be applied to every situation of life. This new life in Christ calls for a new way of living through the Holy Spirit (3:16, 17; 6:11, 19-20). God’s wisdom manifested to us in Christ is to change believers on both the individual and social level.

Thus, 1 Corinthians was written as a pastoral corrective to the news he had received to the many problems and disorders in the church there. The problems included divisions in the church (1:11), trust in man’s wisdom or that of the world rather than God’s (1:21-30), immorality (chap. 5; 6:9-20), and a number of questions regarding marriage and divorce, food, worship, spiritual gifts, and the resurrection. Undoubtedly, because of their religious and immoral background, aberrant beliefs and practices of an extraordinary variety characterized this church.

KEY WORDS:

A key word in concept is “correction” as Paul sought to correct the problems in Corinth, but “wisdom,” contrasting God’s wisdom with man’s, is also a key word of the book. “Wisdom” occurs 29 times in 22 verses.

KEY VERSES:

• 1:18-25. For the message about the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. 1:19 For it is written, “I will destroy the wisdom of the wise, and I will thwart the cleverness of the intelligent.” 1:20 Where is the wise man? Where is the expert in the Mosaic law? Where is the debater of this age? Has God not made the wisdom of the world foolish? 1:21 For since in the wisdom of God, the world by its wisdom did not know God, God was pleased to save those who believe by the foolishness of preaching. 1:22 For Jews demand miraculous signs and Greeks ask for wisdom, 1:23 but we preach about a crucified Christ, a stumbling block to Jews and foolishness to Gentiles. 1:24 But to those who are called, both Jews and Greeks, Christ is the power of God and the wisdom of God. 1:25 For the foolishness of God is wiser than human wisdom, and the weakness of God is stronger than human strength.
• 1:30-31. He is the reason you have a relationship with Christ Jesus (of Him you are in Christ Jesus), who became for us wisdom from God, and righteousness and sanctification and redemption, 1:31 so that, as it is written, “Let the one who boasts, boast in the Lord.”
• 2:14. The unbeliever (the natural man) does not receive the things of the Spirit of God, for they are foolishness to him. And he cannot understand them, because they are spiritually discerned.
• 6:19-20. Or do you not know that your body is the temple of the Holy Spirit in you, whom you have from God, and you are not your own? 6:20 For you were bought with a price. Therefore glorify God with your body.
• 10:12-13. So let the one who thinks he is standing be careful that he does not fall. 10:13 No trial has overtaken you that is not faced by others. And God is faithful, who will not let you be tried too much, but with the trial will also provide a way through it so that you may be able to endure.

KEY CHAPTERS:

Chapter 13, the great chapter on agape love, undoubtedly stands out as the pinnacle chapter of this book. Certainly, there has never been a greater explanation of love written.

CHRIST AS SEEN IN 1 CORINTHIANS:

The centrality of Christ as the essence, source, and means of the Christian life is stated in 1:30, “of Him you are in Christ Jesus, who became for us the wisdom of God: both righteousness, and sanctification, and redemption” (my translation).

OUTLINE:

I. Introduction (1:1-9)

A. The Salutation (1:1-3)

B. The Prayer of Thanks (1:4-9)

II. Divisions in the Church (1:10–4:21)

A. The Report of Divisions (1:10-17)

B. The Reasons for Divisions (1:18–2:16)

1. Misunderstanding of God’s message of the cross (1:18–2:5)

2. Misunderstanding of the Spirit’s ministry (2:6-16)

C. The Result of Divisions (3:1–4:5)

1. Spiritual growth is hampered (3:1-9)

2. Rewards are lost (3:10–4:5)

D. The Design and Example of Paul (4:6-21)

III. Moral Disorders in the Church (5:1–6:20)

A. The Case of Incest (5:1-13)

B. The Problem of Litigation in Heathen Courts (6:1-8)

C. The Warning Against Moral Laxity (6:9-20)

IV. Instructions Concerning Marriage (7:1-40)

A. Marriage and Celibacy (7:1-9)

B. Marriage and Divorce (7:10-24)

C. Marriage and Christian Service (7:25-38)

D. Marriage and Remarriage (7:39-40)

V. Instructions Concerning Food Offered to Idols (8:1–11:1)

A. Question: May a Christian Eat Food Consecrated to a Pagan God? (8:1-13)

B. Example of Paul (9:1-27)

C. Exhortations (10:1–11:1)

VI. Instructions Concerning Public Worship (11:2–14:40)

A. The Covering of Women (11:2-16)

B. The Lord’s Supper (11:17-34)

C. The Use of Spiritual Gifts (12:1–14:40)

1. The varieties of gifts (12:1-11)

2. The purpose of gifts: unity in diversity (12:12-31)

3. The supremacy of love over gifts (13:1-13)

4. The superiority of prophecy over tongues (14:1-25)

5. The regulations for the use of gifts (14:26-40)

VII. The Doctrine of the Resurrection (15:1-58)

A. The Importance of the Resurrection (15:1-11)

B. The Consequences of Denying the Resurrection (15:12-19)

C. The Christian Hope (15:20-34)

D. The Resurrection Body (15:35-50)

E. The Christian’s Victory Through Christ (15:51-58)

VIII. The Collection for Jerusalem (16:1-4)

IX. Conclusion (16:5-24)

Second Corinthians

AUTHOR AND TITLE:

Again as indicated in the opening salutation, Paul is the author of this letter. Both external and internal evidence is very strong in support of Pauline authorship. In fact, “it is stamped with his style and it contains more autobiographical material than any of his other writings.”44 The only problem concerns the claim of some regarding its apparent lack of unity. Some critics have claimed that chapters 10–13 were not a part of this letter in its original form because of a sudden change of tone.

A popular theory claims that chaps. 10-13 are part of that lost “sorrowful letter.” Although some features of those chapters correspond to what must have been the contents of the lost letter, the principal subject of that letter (the offender of 2 Cor. 2:5) is nowhere mentioned in these chapters. Further, there is no evidence for so partitioning 2 Corinthians.45

To distinguish this letter from the First Epistle to the Corinthians, this letter received the title, Pros Corinthians B. The B represents the Greek letter beta, the second letter of the Greek alphabet.

DATE: A.D. 56

A careful study of Acts and the Epistles reveals the following summary of Paul’s involvement with the Corinthian church: (1) there was the first visit to Corinth followed by, (2) the first letter to Corinth (now lost). This was then followed by (3) the second letter to Corinth (1 Cor.). (4) This was then followed by a second visit to Corinth (the “painful visit,” 2 Cor. 2:1). (5) Then there was a third letter to Corinth (now also lost). (6) This was followed by 2 Corinthians, the fourth letter to Corinth. (7) Finally, there was a third visit to Corinth (Acts 20:2-3). It should be pointed out that the two lost letters were lost only because they were not intended by God to be part of the biblical canon.

Because of the riot caused by silversmiths (Acts 19:23-41) Paul departed from Ephesus for Macedonia (Acts 20:1) in the spring of A.D. 56. In the process, he made a preliminary stop at Troas hoping to rendezvous with Titus (2 Cor. 2:13) and receive news about conditions in Corinth. Not finding Titus there, he pushed on to Macedonia, undoubtedly with concern about Titus’ safety (7:5-6). There he met Titus, who brought good news about the general well-being of the Corinthian church but bad news about a group who were standing in opposition to Paul and his apostleship. From Macedonia Paul wrote a fourth letter, 2 Corinthians. Paul then made his third visit to Corinth during the winter of A.D. 56-57 (Acts 20:2-3).

THEME AND PURPOSE:

Of all Paul’s letters, 2 Corinthians is the most personal and intimate. In it he bared his heart and declared his steadfast love for the Corinthians even though some had been extremely critical and very fickle in their affection for him. The major theme is summoned by James K. Lowery in the Bible Knowledge Commentary.

What concerned Paul preeminently was the presence of false teachers, claiming to be apostles, who had entered the church. They promoted their own ideas and at the same time sought to discredit both the person and message of the apostle. Second Corinthians was written to defend the authenticity of both his apostleship and his message. This was not carried out in a self-protecting spirit but because Paul knew that acceptance of his ministry and message were intimately bound with the Corinthian church’s own spiritual well-being.46

In the process of Paul’s defense, three key purposes emerge: (1) Paul expressed his joy at the favorable response of the church to Paul’s ministry (chaps. 1-7); (2) he sought to remind the believers of their commitment to the offering for the Christians in Judea (chaps. 8-9); and (3) he sought to defend his apostolic authority (chaps. 10-13).

KEY WORD(S):

While the general focus of this epistle is Paul’s “defense” of his ministry and authority, a key word that surfaces is “comfort” (occurring 11 times in 9 verses). As we face the various dilemmas of life, we must all learn to find our comfort in God who is the God of all comfort.

KEY VERSES:

• 4:5-6. For we do not proclaim ourselves, but Jesus Christ as Lord, and ourselves as your slaves for Jesus’ sake. 4:6 For God, who said “Let light shine out of darkness,” is the one who shined in our hearts to give us the light of the glorious knowledge of God in the face of Jesus Christ.
• 4:16-18. Therefore we do not despair, but even if our physical body is wearing away, our inner person is being renewed day by day. 4:17 For our momentary light suffering is producing for us an eternal weight of glory far beyond all comparison, 4:18 because we are not looking at what can be seen but at what cannot be seen; for what can be seen is temporary, but what cannot be seen is eternal.
• 5:17-19. So then, if anyone is in Christ, he is a new creation; what is old has passed away, see, what is new has come! 5:18 And all these things are from God who reconciled us to himself through Christ, and who has given us the ministry of reconciliation. 5:19 In other words, in Christ God was reconciling the world to himself, not counting people’s trespasses against them, and he has given us the message of reconciliation.

KEY CHAPTERS:

Chapters 8–9 are really one unit and comprise the most complete revelation of God’s plan for giving found anywhere in the Scriptures. Contained therein are the principles for giving (8:1-6), the purposes for giving (8:7-15), the policies to be followed in giving (8:16-9:5), and the promises to be realized in giving (9:6-15).47

CHRIST AS SEEN IN 2 CORINTHIANS:

In a later epistle, Paul will stress how we are “complete in Christ” (Col. 2:10). All we need for life is found in Him. In this epistle, we see Him as our comfort (1:5), triumph (2:14), Lord (2:4), liberty or freedom for a new life (3:17), light (4:6), judge (5:10), reconciliation (5:19), gift (9:15), owner (10:7), and power (12:9).

OUTLINE:48

I. Primarily Apologetic: Explanation of Paul’s Conduct and Apostolic Ministry (chs. 1–7)

A. Salutation (1:1-2)

B. Thanksgiving for Divine Comfort in Affliction (1:3-11)

C. The Integrity of Paul’s Motives and Conduct (1:12–2:4)

D. Forgiving the Offender at Corinth (2:5-11)

E. God’s Direction in the Ministry (2:12-17)

F. The Corinthian Believers—a Letter From Christ (3:1-11)

G. Seeing the Glory of God With Unveiled Faces (3:12–4:6)

H. Treasure in Clay Jars (4:7-16a)

I. The Prospect of Death and What It Means for the Christian (4:16b–5:10)

J. The Ministry of Reconciliation (5:11–6:10)

K. A Spiritual Father’s Appeal to His Children (6:11–7:4)

L. The Meeting With Titus (7:5-16)

II. Hortatory: The Collection for the Christians at Jerusalem (chs. 8–9)

A. Generosity Encouraged (8:1-15)

B. Titus and His Companions Sent to Corinth (8:16–9:5)

C. Results of Generous Giving (9:6-15)

III. Polemical: Paul’s Vindication of His Apostolic Authority (chs. 10–13)

A. Paul’s Defense of His Apostolic Authority and the Area of His Mission (ch. 10)

B. Paul Forced Into Foolish Boasting (chs. 11–12)

C. Final Warnings (13:1-10)

D. Conclusion (13:11-14)