SURVEY OF GALATIANS
The Letter of Liberty

Philippe R. Sterling
 
Justification by grace through faith alone in Christ alone apart from the works of the Law is the foundation for spiritual liberty and successful Christian living by the power of the Holy Spirit.  This is the true gospel revealed to Paul by God.
 
Introductory Matters
 
Paul addresses the letter to the churches of Galatia.  Galatia was a Roman province in Asia Minor.  The churches were formed during Paul’s first missionary journey recorded in Acts 13:13–14:26.  False teachers who substituted law for grace had infiltrated the churches.  Paul writes to defend justification and sanctification by grace and to promote spiritual liberty.
 
Literary Structure and Content
 
The winner of best song in the 1966 Academy Awards was Born Free.  The song makes use of the phrases born free, stay free, and live free.  We can use these phrases as headings for the main points of Paul’s letter to the churches of Galatia.
 
I.   Born Free: Believers are born free in Christ (1:1-5). 

      A.  Address: The Apostle Paul writes to the churches of Galatia (1:1-2). 

     B,  Invocation: Paul invokes grace and peace from God the Father and the Lord Jesus Christ who gave Himself
          for our sins so that we might be rescued from the present evil age (1:3-5). 

Galatians has been called the Magna Carta of Christian Liberty.  It teaches that the grace of God in Jesus Christ enables us to escape the curse of sin and the Law and live a new life in the power of the Holy Spirit.  The message of Galatians is a message of liberation.
 
Paul concludes the opening paragraph with a statement concerning the liberating power of the work of Christ, Christ gave Himself for our sins to rescue us from the present evil age.  The gospel of grace is an emancipating message.
 
II.  Stay Free: Believers should defend their freedom in Christ (1:6–4:31). 

Eternal vigilance is the price of liberty!  Wendell Phillips said that at a Massachusetts antislavery meeting in 1852.  It is valid not only in the realm of the political but even more so in the realm of the spiritual.
 
     A.  Distortion: The good news of grace may be distorted by men or angels (1:6-10). 

          1.  Occasion: Some have deserted Christ for a distorted gospel (1:6-7). 

Paul gives the reason for writing his letter to the churches of Galatia in verse 6.  He is shocked that so soon after he has been with them, they are deserting Him who called them by the grace of Christ for a different gospel.  Paul blames false teachers, but he does not excuses the churches of Galatia for going along with them.  Paul says that they have accepted a different gospel, a counterfeit gospel.  This counterfeit gospel distorts the gospel of Christ by adding the works of the law, thus mixing law and grace.  Grace is a basic theme of the letter (see 1:3, 6, 15; 2:9, 21; 5:4; 6:18).
 
          2.  Imprecation: Paul calls for a curse of God upon people or angels who distort the good news of Christ (1:8-9).
 
The English word “accursed” translates the Greek word anathema.  This does not refer to eternal condemnation but to the here and now judgment of God.  False teachers under the curse of God should not receive financial support (see 6:6).
 
          3.  Motive: Paul’s motive is to please God not people (1:10). 

We may be tempted to compromise in order to attract and please people.  Paul was not a politician.  He was an ambassador.  His task was not to play politics but to proclaim a message as a bondservant of Christ.
 
     B.  Defense: Believers should defend the good news of grace (1:11–4:31). 

News analyst Elmer Davis in his book But We Were Born Free said, “This will remain the land of the free only so long as it is the home of the brave.”  Paul was willing to contend for spiritual liberty.  We are commanded to contend for the faith which was once for all delivered to the saints (Jude 3).
 
          1.  Paul provides a personal defense of the good news of grace (1:11–2:21). 

Paul uses a twofold approach in his defense of the gospel of grace.  His first approach is personal.  He reviews his own personal experience with Jesus and the message of the gospel.  He points out that he had received the gospel independently from the Lord and not from the apostles, but that they had approved his message and ministry.  Furthermore Paul had defended the gospel of grace when Peter, the leading apostle, had compromised his earlier stand.
 
                a.  The gospel of grace Paul preached is the true gospel given to him by the direct revelation of Christ
                     (1:11-24).
                b.  The apostles in Jerusalem approved of Paul’s presentation of the gospel of grace (2:1-10).
                c.  Paul’s rebuke of Peter on the matter of freedom from the Law vindicated his understanding of the
                    gospel of grace (2:11-21). 

          2.  Paul provides a doctrinal defense of the good news of grace (3:1–4:31). 

Paul’s second approach is doctrinal.  Paul uses eight lines of reasoning to develop a theological defense of the gospel of grace.
 
               a.  The Galatians began by faith, and their growth in Christ should continue to be by faith (3:1-5).
               b.  Abraham was justified by faith, which applies for all who believe (3:6-9).
               c.  Christ has redeemed all who believe from the curse of the Law (3:10-14).
               d.  The Law does not nullify the promise made to Abraham (3:15-18).
               e.  The Law was given to drive people to faith, not to save them (3:19-22).
               f.  Believers in Christ are adopted children of God and no longer under the guardianship of the Law
                    (3:23–4:7).
               g.  The believers of the churches of Galatia should recognize their departure from the gospel of grace
                    and turn back to their original freedom in Christ (4:8-20).
               h.  Abraham’s two sons allegorically reveal the superiority of the Abrahamic promise to the Mosaic Law
                    (4:21-31). 

III.  Live Free: Believers should live free in Christ (5:1–6:18). 

     A.  Freedom from Law: Believers have been set free in Christ and are not to subject themselves to the Law
          (5:1-12). 

         1.  Exhortation: Stay free (5:1). 

         2.  Explanation: False teacher will seek to steal your freedom (5:2-12). 

     B.  Freedom for Life in the Spirit: Believers should not abuse their freedom for life in the flesh but should use
          their freedom for life by the Spirit in their personal and social spheres (5:13–6:10). 

          1.  Exhortation: Do not turn liberty into license but in love serve one another (5:13). 

Some think “free” means free to do as they please.  Christian liberty is freedom from sin and freedom to serve.  We are not to take liberties with our liberty. 
 
Patrick Henry shouted, “Give me liberty or give me death.”  Someone observed that the next generation shouted, “Give me liberty.”  The present generation shouts, “Give me.”
 
          2.  Explanation: Love fulfills the Law (5:14-15). 

The Holy Spirit enables us to fulfill the law of love.  The fruit of the Spirit is love (5:22).
 
          3.  Application: Live by the Spirit in your personal and social life (5:16–6:10). 

               a.  Personal Life: Live by the Spirit so as not to fulfill the lusts of the flesh (5:16-24). 

Since we still have the sinful nature indwelling us, we may fall to the sins that nature produces if we do not live by the Spirit.  The Spirit enables us to overcome the flesh.
 
The sins of the flesh fall into four categories.  First, Paul mentions three sexual sins: immorality, impurity, sensuality.  He then cites two religious sins: idolatry and sorcery.  He then lists eight social sins: enmities, strife, jealousy, outbursts of anger, disputes, dissensions, factions, envying.  Two sins associated with alcohol fall in a fourth category: drunkenness, carousing.  Finally to show that this long list is only representative and not exhaustive, Paul adds the words “and the like.”
 
Paul warns that those who habitually indulges in these fleshly sins will not inherit the Kingdom of God.  This does not say that a believer loses his salvation if he lapses into a sin of the flesh, but that he will lose his inheritance or reward in the Kingdom of God if he continues in that sin.
 
The Spirit enables us to produce fruit.  By the Spirit’s power we can produce a nine-fold fruit cluster of three triads.  The first triad concern inner qualities of the heart: love, joy, peace.  The second triad reaches out to others: patience, kindness, goodness.  The final triad guide our general conduct: faithfulness, meekness, self-control.  The word “fruit” is singular indicating that these qualities are unified and should all be found in a believer who lives under the control of the Spirit.
 
               b.  Social Life: Live by the Spirit so as to fulfill the law of Christ (5:25–6:10). 

We are free from the Law of Moses and possess liberty in Christ, but we are to fulfill the law of Christ in the power of the Spirit.  Such a life involves sharing the burden of other believers and supporting the teaching of the word.
 
                    1)  The law of Christ involves sharing one another’s burdens (5:25–6:5).

                    2)  The law of Christ involves supporting the teaching of the word and doing good (6:6-10). 

     C.  Freedom Brand: Willingly bear the brand-mark of Jesus (6:11-18). 
​
The teachers of a distorted gospel sought to compel circumcision for all believers.  Paul exclaims that neither circumcision nor uncircumcision means anything for the believer.  What is important is that we are a new creation in Christ.  He invokes peace and mercy upon those who follow this rule and upon the Israel of God.  The Israel of God are the faithful believing Jewish remnant which make up the church with believing Gentiles.
 
In Paul’s day followers of a god or goddess were sometimes branded with the mark of that idol.  Paul was “branded” for Jesus, but he did not receive his brands in the usual way.  They were the physical marks of suffering for declaring the gospel of grace.
 
Theological Reflection and Application
 
We are born free in Christ to live free in Christ.  Break free by believing the gospel of grace.  Walk free by continuing in the gospel of grace.  In Christ we are free.  Such freedom is priceless.  Never, never give it up.

 SURVEY OF SECOND CORINTHIANS
A Defense of the Apostolic Ministry

Philippe R. Sterling
 
Jesus builds the Church on the foundation of apostolic ministry such as that of Paul who was given apostolic authority by the Lord (see 13:10).
 
Introductory Matters
 
We can infer the following matters concerning Paul’s letters and visits to the church at Corinth:

1. First Visit: Paul founded and established the church in Corinth during his second missionary journey spending eighteen months there (Acts 18:1-11).
2. Previous Letter: Paul wrote a letter (lost) telling the church not to associate with immoral believers (1 Cor 5:9).
3. First Corinthians: Paul wrote First Corinthians from Ephesus during his third missionary journey to deal with a number of problems in the church reported to him and to answer doctrinal and practical questions sent to him in a letter from Corinth.
4. Painful Visit: Paul made a painful visit to Corinth but failed to accomplish his purpose (inferred from 2 Cor 2:1; 12:14; 13:1-2).
5. Severe Letter: Paul sent a “sorrowful” letter (lost) to Corinth by Titus (2 Cor 2:4).
6. Second Corinthians: Titus met with Paul in Macedonia with a good report from Corinth and in response Paul wrote Second Corinthians (2 Cor 7:5-13).
7. Third Visit: Paul likely made a third visit to Corinth towards the close of his third missionary journey (Acts 20:1-3).

 
Second Corinthians is the most autobiographical of the letters of Paul.
 
Literary Structure and Content
 
I.   Greeting: Paul presents himself as an apostle of Christ by the will of God who is addressing the church of
     God which is at Corinth (1:1-2). 

II.  Thanksgiving: Paul blesses the God of all comfort who comforts believers in all their afflictions so that they also
     can comfort others in their afflictions, and relates his own experience of comfort in his affliction (1:3-11). 

III. Explanation — The Apology of Paul: The Apostle Paul presents a defense of his conduct and calling to
     the Corinthians (1:12–7:16). 

     A.  Paul defends his conduct (1:11–2:17). 

          1.  The Change in Plans: Some accused Paul of vacillation when he changed plans to visit Corinth but he had
​               the pure motives of sparing further sorrow both to the Corinthians and to himself (1:12–2:4). 

               a.  Paul had pure motives (12-14).
               b.  Paul defends himself against the accusation of vacillation when he failed to follow through on plans to
                    visit Corinth by pointing to the faithfulness of God (15-22).
               c.  Paul changed his plans to go to Corinth to spare further sorrow both to the Corinthians and to himself
                    (23–2:4).  

          2.  The Case of the Offender: An offender who had caused sorrow and responded well to church
               discipline should be forgiven, comforted and reaffirmed (2:5-11).  

          3.  Parenthesis: Paul give thanks to God who always leads His servants who faithfully proclaim His
               word in triumph in Christ (2:12-17).  

     B.  Paul defends his calling (3:1–6:10).
 
          1.  The Glory of the Ministry: God has called the Apostles to a new covenant ministry in the Spirit that is
               more glorious than that of the Mosaic covenant (3:1–4:6).  

          2.  The Weakness of the Ministry: The Apostolic ministry is carried out amidst much suffering, in
               human weakness, and requires faithful diligence that will be properly recompensed at the judgment
               seat of Christ (4:7–5:10).  

          3.  The Practice of the Ministry: The ministry calls for proper motives, right message, and commending
               manner (5:11–6:10).  

               a.  Motives: The fear of the Lord, care for others and the love of Christ properly impels ministry (5:11-15).
               b.  Message: God has entrusted His ambassadors with a message of reconciliation (5:17-21).
               c.  Manner: God’s ambassadors are to conduct themselves well in all circumstances as servants of God
                    (6:1-10).  

     C.  Appeal: Paul appeals for reconciliation with the Corinthians and their separation from the defilement of the
          world (6:11–7:1).  

     D.  Comfort: Paul experienced comfort and joy from the report of Titus concerning the Corinthians (7:2-16).  

IV. Instruction — The Arrangement for the Offering: Paul gives instruction for the special offering for the believers
     in Jerusalem (8:1–9:15).  

     A.  Example: Macedonia overflowed in the grace of giving (8:1-6).  

     B.  Exhortation: Paul encourages the Corinthians to abound in the grace of giving as they abound in everything
          else (8:7-15).  

     C.  Preparation: Paul endorses the messengers who are handling the offering and urges the Corinthians to be
          well-prepared with a bountiful gift at their coming (8:16–9:5).  

     D.  Explanation: Generous giving is a good thing that God enables (9:6-14).
 
     E.  Illustration: The greatest example of generous giving is the gift of Christ (9:15).  

V.  Exhortation—The Authority of Paul: Paul exercises his apostolic authority in exhorting the Corinthians (10:1–13:11).  
     A.  Apostolic Activity: Paul answers the accusations that have been placed against him and points out the sphere
          of his apostolic activity (10:1-18).  

          1.  Accusations: Paul answers the accusations of meekness when present and boldness when absent,
               weighty letters and unimpressive presence by pointing out that his apostolic authority does not rest in
               the flesh but in Christ (10:1-11).  

          2.  Activity: God apportioned to Paul to be the first to preach the gospel to the Corinthians and to regions
               beyond (10:12-18).  

     B.  Apostolic Credentials: Paul’s knowledge, sacrificial service, sufferings, visions, and attesting signs all
          support the genuineness of his apostleship (11:1–12:18).  

     C.  Apostolic Exhortation: Paul exhorts the Corinthians to do what is right so that when he is present with them
          he need not use severity in accordance with his apostolic authority 12:19–13:10).  

     D.  Farewell Exhortations: Paul exhorts the brethren to be in order, be comforted, be likeminded, and be at
          peace so that the God of love and peace may be with them (13:11).  

VI. Greetings: Paul encourages the Corinthians to greet each other with affection and conveys the greetings of
     fellow believers (13:12-13).  

VII. Benediction: Paul extends the love, grace, and fellowship of the Triune God (13:14).  

Theological Reflection and Application
 
The following are a few doctrinal and practical applications from Second Corinthians:

1. Our ministry is glorious (3:7-11).
2. The New Testament believer is not under the law (3:7, 11).
3. We are not to draw attention to ourselves but to Christ (4:5).
4. Human weakness is not a barrier to serving Christ (4:7, 10, 11).
5. God provides sufficient grace for every trial (4:8-9).
6. A key to serving Christ is denial of self for others (4:12).
7. The aim of life is not worldly success but to be pleasing to Christ (5:9).
8. The judgment seat of Christ is a legitimate motive for service (5:10).
9. God has committed to us the message of reconciliation (5:19).
10. The example of others is a legitimate encouragement to giving (8:1).
11. Poverty is not an excuse for not giving (8:2-3).
12. Giving produces thanksgiving (9:11-13).
13. We are in a spiritual battle (10:3-5).
14. False teachers victimize people (11:19-20).
15. There are occasions when it is necessary to present credentials (12:11-12).

SURVEY OF FIRST CORINTHIANS
Prescription for a Healthy Church

Philippe R. Sterling
 
The prescription for spiritual health in a sinful environment is having an accurate understanding of the message and messengers of Christ, making wise moral decisions, and heeding biblical teaching.
 
Introductory Matters
 
An important issue is the problem of health care.  We all get ill or injured whether or not we have adequate health insurance coverage.  Politicians know they have to come up with a workable solution for our health care crisis if they are to be elected to office.
 
We need good health care not only for our physical bodies but also for our spiritual lives.  We all succumb to spiritual illnesses.  The Bible diagnoses our spiritual illnesses and provides the proper prescription for health.
 
Paul writes the letter of First Corinthians to a sick church in the middle of a sinful city.  Corinth was a prosperous city on the coast of the Mediterranean Sea.  It was a strategic seaport and ships and people came from all over the world.  It had a beautiful stadium where the Isthmian games were held.  On top of a 2,000 foot granite mount stood an acropolis, a temple of pagan worship.  The goddess of the city was Aphrodite, the goddess of love.  Night after night up to 1000 religious prostitutes filled the streets.  Prices were high.  They had a proverb, “Not every man can afford to go to Corinth.”  The Greeks invented a word, “to Corinthianize,” which meant “to live an immoral life.”  Corinth could hold its own with Las Vegas or New Orleans today.
 
In the middle of this sinful city was a sick church.  They prided themselves in their spiritual gifts and knowledge.  Yet something was radically wrong with their personal lives and with their local assembly.  The church at Corinth was spiritually sick.  It was a divided church.  They formed fan clubs for various spiritual leaders.  It was a disorderly church.  One man was living in adultery with his stepmother, flaunting his immorality while the church stood by doing nothing about it.  The members of the church were taking each other to court before unbelievers.  It was a church with doctrinal difficulties.  It had wandered from sound teaching and its proper application to personal and corporate life.
 
The church needed a touch from the Great Physician who has the power to heal physical and spiritual sickness.  Paul writes this letter as a prescription for healthy spirituality.
 
Literary Structure and Content
 
The literary structure of the letter is found in Paul’s statements concerning the sources of information from which he learned about the situation in Corinth.  There is the problem of divisions communicated by personal report of Chloe’s people (1:11).  There is the problem of disorders communicated by an unspecified report (5:1).  There is the problem of doctrinal difficulties communicated by a letter from the Corinthians (7:1; 8:1; 12:1; 16:1).
 
I.    Invocation: Paul describes himself and the church at Corinth and invokes God’s grace and peace to them (1:1-3).
 
II.   Thanksgiving: Paul gives thanks for God’s grace in granting the Corinthians abundant spiritual gifts and the
      promise of His sustaining power until the day of Christ (1:4-9).
 
III.  Prescription for Divisions: The remedy for the divisions in the church is having a better understanding of
     the message and messengers of Christ (1:10–4:21).
 
     A.   Malady: Paul exhorts the Corinthians to harmony in light of the reports he has received of divisions
           among them centered on fan clubs of servants of God (1:10-17).
 
     B.   Remedy: The remedy for the divisions among the Corinthians is a better understanding of the message
           and messengers of Christ (1:18–4:5).
 
           1.    The Message: The message of Christ crucified that Paul brought to the Corinthians is foolishness to
                 natural people, but the wisdom of God to spiritual people (1:18–3:4).
 
                 a.    The message of Christ crucified opposes the human wisdom that fostered the divisions among
                       the Corinthians (1:18–2:5).
 
                       1)    The message of Christ crucified is foolishness to the unbeliever but the power and wisdom of
                              God to the believer (1:18-25).
                       2)    The message of Christ crucified proved to be the power and wisdom of God in the experience
                              of the Corinthians who believed (1:26-31).
                       3)    The message of Christ crucified in Paul’s preaching proved to be the power of God in contrast
                              to human wisdom (2:1-5).
 
                 b.    The message of Christ crucified reveals the true wisdom of God (2:6–3:4).
 
                       1)    The wisdom which Paul preaches to the mature originates from God and is not understood by
                              the world (2:6-9).
                       2)    The Spirit of God reveals the wisdom of God to those who have received Him (2:10-13).
                       3)    Only the spiritually mature believer fully grasps the wisdom of God in contrast to the natural
                              person who is incapable, the baby believer who has a limited capacity, and the immature
                              fleshly believer who has willfully obstructed his capacity for grasping what the mature are able
                              to grasp (2:14–3:4).
 
           2.    The Messengers: Messengers such as Paul and Apollos are servants of God accountable to God
                 (3:5–4:5).
 
                 a.    The messengers of God are simply servants that He uses to do His work (3:5-9).
                 b.    The messengers of God are accountable to Him regarding how they serve and may receive or forfeit
​                        a reward (3:10-17).
                 c.    The messengers of God must not be caught up in the wisdom of this age and become objects of
                        human boasting (3:18-23).
                 d.    The messengers of God are to be regarded simply as servants of Christ who will be evaluated by
                        the standards of God and not of men (4:1-5).
 
     C.   Entreaty: Paul admonishes the Corinthians for their arrogant attitudes and urges them to imitate his example
           of service for the sake of Christ (4:6-21).
 
IV. Prescription for Disorders: The remedy for the disorders in the church is making wise godly decisions (5:1–6:20).
 
     A.   Activating the Discipline of the Church: Paul notes a serious sexual sin in the church and instructs the church
           to remedy the matter by removing the person from their fellowship — such disassociation only pertains
           to immoral believers and not to the immoral people of the world (5:1-13).
 
     B.   Arbitrating Disputes in the Church: The Corinthian believers were taking each other to court before
           the unrighteous and not before the saints in the church which is inconsistent with their future destiny to
           judge the world, their present competency, the spiritual preference to relinquish personal rights, and
           their righteous standing in Christ (6:1-11).
 
     C.   Avoiding the Defilement of the World: Paul instructs the members of the Corinthian church to flee
           immorality since it is incompatible with their relationship to the Triune God (6:12-20).
 
V.  Prescription for Difficulties: The remedy for the difficulties in the church is hearing and heeding biblical
     teaching (7:1–16:12).
 
Paul discusses a number of topics raised by the Corinthians.  Each of these sections begin with “Now.”
 
     A.   Apply teaching about marriage (7:1-40).
 
           1.    Paul teaches that the single state is good and preferred by him, and marriage and the fulfillment of
                  mutual conjugal obligations is acceptable and natural depending on the gift God has given to each
                  one (7:1-7).
 
           2.    Paul applies the principle of celibacy and marriage to the concerns of specific groups in the
                  church (7:8-40).
 
     B.   Apply teaching about spiritual liberty (8:1–11:1).
 
           1.    In morally indifferent matters such as food a knowledgeable believer must regulate his liberty by love for
                  his weaker brother (8:1-13).
 
           2.    Paul in the relinquishing of his privileges as an apostle in order to preach the good news illustrates
                  the attitude towards spiritual liberty which gains God’s approval (9:1-27).
 
           3.    Israel in the misuse of its privileges in the wilderness warns against the attitude toward spiritual
                  liberty which brings God’s disapproval (10:1-13).
 
           4.    The eating of meat offered to idols is inconsistent with spiritual liberty if it involves participation in
                  idolatrous worship but is permitted if eaten apart from idolatrous worship without giving offense to a
                  fellow believer (10:14-30).
 
           5.    Seeking the glory of God in all that is done sums up the principle of spiritual liberty (10:31-33).
 
     C.   Apply teaching about headship 11:2-16).
 
           1.    Paul commends the Corinthian church for holding firmly to his teaching (11:2).
 
           2.    Paul criticizes the practice of women in the church concerning the matter of head coverings while
                  praying or prophesying — the head covering in their culture reflected the headship of man in the
                  creation order (11:3-16).
 
     D.   Apply teaching about the Lord’s Supper (11:17-34).
 
           1.    The Corinthian church was observing the Lord’s Supper in an irreverent manner (11:17-22).
 
           2.    The Lord’s Supper is a commemoration of the Lord’s death (11:23-26).
 
           3.    Partaking of the Lord’s Supper in an unworthy manner results in divine judgment of sickness and
                  death which was already occurring among the Corinthians – the divine judgment can be avoided by
                  proper self-judgment (11:17-34).
 
     E.   Apply teaching about spiritual gifts (12:1–14:40).
 
           1.    The Spirit gives spiritual gifts to each one for the common good (12:1-11).
 
           2.    The human body illustrates the principle of the unity and diversity of spiritual gifts in the church (12:12-31a).
 
           3.    The church should pursue the exercise of love more than the exercise of spiritual gifts because of
                  the superiority of love (12:31b–13:13).
 
           4.    The church should prefer the gift of prophecy over the gift of tongues because prophecy edifies the
                  church and convicts unbelievers while tongues do not (14:1-25).
 
           5.    The church is to conduct an orderly meeting so as to edify (14:26-36).
 
           6.    God’s command is that everything be done in a proper and orderly way (14:37-40).
 
     F.    Apply teaching about the resurrection (15:1-58).
 
           1.    The bodily resurrection of believers is inseparably linked to the resurrection of Christ historically,
                  logically, theologically, and experientially (15:1-34).
 
                  a.    The primary content of the good news Paul preached to the Corinthians is the death and
                         resurrection of Christ which is historically authenticated by many witnesses including Paul ((15:1-11).
                  b.    The denial of bodily resurrection logically renders the good news groundless and worthless (15:12-19).
                  c.    The bodily resurrection of Christ theologically guarantees the bodily resurrection of dead believers
                        as well as Christ’s eventual abolishment of death and the subjection of all things to God (15:20-28).
                  d.    The assurance of bodily resurrection experientially affects the service and conduct of believers
                        (15:29-34).
 
           2.    Paul answers objections to the bodily resurrection of believers (15:35-57).
 
                  a.    The resurrection body has a similarity and a diversity from the earthly body confirmed by nature
                         and Scripture (15:35-49).
                  b.    Believers who are alive at the rapture will instantaneously receive a resurrection body like the
                         one provided to those who have died resulting in victory over death for both groups (15:50-57).
 
           3.    The assurance of bodily resurrection should lead believers to steadfast and abounding service for the
                  Lord (15:58).
 
     G.   Apply teaching about giving 16:1-12).
 
           1.    The church is to collect the offering for poor saints in Jerusalem in an orderly manner in advance of
                  Paul’s arrival in Corinth so he could send it on to Jerusalem under proper care (16:1-4).
           2.    Paul’s travel plans and that of his associates include visits to Corinth as the Lord wills (16:5-12).
 
     H.   Summary: Paul finally exhorts the Corinthian believers to watchfulness, steadfastness, moral strength,
           love, and respectful submission to their spiritual leaders (16:13-18).
 
I.   Benediction: Paul expresses final greetings, an anathema on anyone who does not love the Lord, and a
     benediction of love in Christ (16:19-24).
 
Theological Reflection and Application
 
What’s the prescription for a healthy spirituality?  Have an accurate understanding of the message and messengers of Christ.  Make wise moral decisions.  Hear and heed biblical teaching in all areas of doctrine and life.

 SURVEY OF ROMANS
Saved from Servitude to Sin for Spiritual Service

Philippe R. Sterling
 
The Book of Romans addresses how Jewish and Gentile believers can live a righteous life free from the domination of sin and its consequences through faith in Christ alone apart from works which results in justification and through living in faith and reliance upon the Holy Spirit which makes possible sanctification and spiritual service.
 
Introductory Matters
 
Paul names himself as the author.  Tertius wrote the text at the dictation of Paul (Rom 16:22).  The recipients of the letter are believers living in Rome in various house and tenement churches (Rom 1:5; 16:3-16).  Paul addresses Jewish and Gentile believers on the matter of how to live a righteous life free from the domination of sin and its consequences (Rom 1:16).  From Rom 15:25-26 we can ascertain that Paul wrote the letter while in Corinth around 56-57 AD.
 
Literary Structure and Content
 
I.    Opening Remarks: Paul commends the faith of the believers at Rome and expresses his desire to visit them
      and preach good news (1:1-15).
 
II.   Theme: The good news is that God’s power delivers the believer who lives by faith whether Jew or Greek from
      the domination of sin and its consequences (1:16-17).
 
In Romans the word “gospel” or good news includes justification and sanctification.  Through this good news a person can be declared righteous and live in righteousness.  Faith secures righteousness and living in faith brings about sanctification and service.
 
III.  Body of the Letter: God gives to faith the righteousness which makes possible spiritual deliverance from
      servitude to sin and spiritual service by the aid of the Holy Spirit (1:18–15:13).
 
      A.  Problem: God continuously reveals from heaven His displeasure with unrighteousness and ungodliness
           and will judge both Jews and Gentiles impartially (1:18–3:20).
 
           1.  God’s Present Wrath: God gives unrighteous humanity which comprises of both the immoralist and
                the hypocritical moralist over to increasing levels of servitude to sin for suppressing the truth about God
                in unrighteousness (1:18–2:5).
 
Romans 1:18 which states the present revelation of God’s wrath and 2:5 which tells of a coming day of wrath [perhaps the Great Tribulation cited in Matt 24:21] and a coming revelation of God’s righteous judgment [perhaps the final judgment of Rev 20:11-15] serve as bookends for this section.  In between are details of the revelation of God’s wrath against immoralists (1:19-32) and hypocritical moralists (2:1-4).
 
                a.  Manifestation of God’s Wrath: God continuously reveals His displeasure against humanity’s
                     ungodliness and unrighteousness in the suppression of truth (1:18).
 
All people are under God’s wrath or God’s continuous displeasure with their sin which involves turning them over to reap the consequences of sin.  God’s wrath is a present reality in regards to the consequences of sin for anyone who sins.
 
                b.  Wrath towards the Immoralist: God expresses His displeasure with humanity’s suppression of the truth
                     of what is known about Him in creation and replacing that truth with idolatry by giving humanity over
                     to increasing levels of servitude to sin (1:19-32).
 
People reap what they sow.  Whoever sows to the flesh reaps corruption — increasing levels of servitude to sin and ultimately death (see Gal 6:8).  This applies to both unbelievers and believers.
 
                c.  Wrath towards the Moralist: The manifestation of God’s displeasure also falls on the hypocritical
                     moralist (2:1-4).
 
                d.  Revelation of God’s Righteous Judgment: Both the immoralist and hypocritical moralist are subject
                     to God’s righteous judgment (2:5).
 
           2.  God’s Future Impartial Judgment: All of humanity comprising of both Gentiles and Jews face God’s
                impartial judgment for being under sin (2:6–3:20).
 
                a.  God will impartially judge Jews by the written Law and Gentiles by the Law written upon the
                     heart (2:6-16).
 
                b.  Jews are justly condemned by the Law which they were privileged to receive (2:17–3:8).
 
                c.  Both Jews and Greeks are all under sin (3:9-20).
 
God deals fairly with humanity.  God would give eternal life to all who persist in good works (2:7).  The fact is that there is no such person (3:9).  At the great white throne judgment the books of works will be examined to see if anyone might qualify for eternal life by their works and no one will be found righteous (Rev 20:11-15). 
 
Is there an escape from the problem of sin?  God has a solution whereby a person can find righteousness and live in righteousness.  This Paul will now address.
 
      A.  Solution: God grants righteousness through faith in Christ and the righteous through faith in dependence on
           the Holy Spirit can live victoriously over sin (3:21–8:39).
 
           1.  Justification: Anyone can receive righteousness through faith alone in Christ alone (3:21–5:11).
 
                a.  Fact of Justification: God declares righteous the person who has faith in Jesus apart from the works
                     of the Law (3:21-31).
 
                     1)  All receive righteousness on the basis of faith (21-23).
                     2)  The redemption of Christ makes possible the gift of righteousness (24-26).
                     3)  God grants righteousness by the law of faith (27-31).
 
                b.  Defense of Justification by Faith Alone: The Law and the Prophets bear witness to the fact of
                     justification by faith alone (4:1-25).
 
                     1)  Abraham was accounted righteous by faith apart from works (1-5).
                     2)  David was credited righteousness apart from works (6-8).
                     3)  Faith was credited to Abraham as righteousness apart from circumcision (9-12).
                     4)  God imputes righteousness apart from the Law (13-25).
 
                c.  Benefit of Justification: The justified person can experience spiritual victory in Christ (5:1-11).
 
                     1) The justified have peace with God, a standing in grace, and hope to face the trials of life through
                         the Holy Spirit (1-5).
                     2) The justified experience deliverance from the wrath of God [present servitude to sin] through
                         Christ (6-11).
 
Now that justification has taken place, it is possible to deal with sin in daily life.  The death of Christ secured justification.  The resurrection life of Jesus delivers the believer from the reign of sin and saves him from its temporal consequences.
 
           2.  Sanctification: Those who are righteous through faith in Christ can live victoriously over sin in the power of
                the Holy Spirit (5:12–8:39).
 
                a.  Solution to the Sin Problem: Those who receive the abundance of grace and the gift of righteousness
                     can reign in life through Christ (5:12-21).
 
Eternal life is something that the believer possesses forever that can never be lost.  It is also a quality of life that the believer can enjoy in the present to a greater or lesser degree.
 
               b.  Freedom from Sin through Union with Christ: Those who are united with Christ in His death and
                    resurrection are freed from sin’s rule and can serve God in righteousness (6:1-23).
 
                     1) Union with Christ: Our Union with Christ in His death and resurrection frees us from sin’s rule (1-11).
                     2) Acting on that Union: Therefore we must not allow sin to rule in our mortal bodies but present
                         our bodies to God for righteousness (12-23).
 
                c.  Inadequacy of the Law for Spiritual Victory: Those who are righteous through faith in Christ are no
                     longer subject to the Law which can only reveal and stir up sin and not restrain it (7:1-25).
 
                     1) The Law’s Authority: Believers in Christ are released from the Law’s authority (7:1-6).
                     2) The Law’s Activity: The Law reveals sin and stirs up the sin nature (7:7-12).
                     3) The Law’s Inability: The Law cannot restrain the sin nature — only through Christ can the sin nature
                         be restrained (7:14-25).
 
                d.  Adequacy of the Spirit for Spiritual Victory: The Holy Spirit enables those who are righteous through faith
                     in Christ to overcome the power of sin as they set their minds on Him and allow Him to use every
                     life experience to transform them into the likeness of Christ (8:1-39).
 
                     1) Law of the Spirit of Life: The Holy Spirit enables believers who set their minds on Him to have
​                         victory over the sinful nature and live the resurrection life — something the Law could not do (1-13).
                     2) Son-Life and Joint-Heirs: Spirit-led believers experience a son of God kind of life that enables them
                         to become joint-heirs with Christ as they identify with Him in His suffering and glory (14-17).
                     3) Victorious Life: Spirit-aided believers can triumph over every experience of life as they trust in
                         God’s love and wait in hope of the glorification of the body and the renewal of creation (18-39).
 
The word often translated “condemnation” in Rom 8:1 does not refer to the truth of justification as the removal of condemnation.  In the context it refers to the truth of sanctification as ending the reign of sin in the body.  The verse might best be translated as “Therefore there is now no servitude to sin for those who are in Christ Jesus.”   This removal from the reign of sin is conditioned by being in Christ and living by the Spirit.
 
      C.  Excursus: God works with the Church made up of Jews and Gentiles in the present dispensation but will bring
           a future deliverance to Israel in accordance with His promises (9:1–11:36).
 
Israel provides an example of the experience of God’s displeasure over sin and unbelief.  God had chosen Israel to serve Him.  Israel sinned and experienced God’s displeasure.  Israel’s present hardened condition is an expression of God’s displeasure.  There is deliverance available for any Jew who would call on God (Rom 10:12-13).  God is presently working with believing Jews and Gentiles in the Church.  God has not cast Israel away.  There is a believing remnant and the nation will one day be restored.
 
           1.  Israel’s Past: Though chosen of God to serve Him, Israel pursued righteousness by works (9:1-33).
 
           2.  Israel’s Present: God grants righteousness to all who believe and has temporarily set Israel aside for
                her unbelief while He works through the Church in this age (10:1-21).
 
           3.  Israel’s Future: God has preserved a remnant from Israel and will one day restore her (11:1-36).
 
Believing Jews and Gentiles should heed the dangers of disobedience and take note of God’s mercies towards them.  This should lead to dedicated life and service.  Paul will now take up that matter.
 

      D.  Spiritual Living and Service: Those who are righteous through faith in Christ who present their bodies to
           God for holy living will experience His good and acceptable and perfect will in every sphere of life and
           service (12:1–15:13).
 
           1.  Call to Dedication: On the basis of God’s mercies, those who are righteous through faith in Christ
                should present their bodies to God for holy living and be transformed by the renewing of the mind (12:1-2).
 
           2.  Conduct within the Church: Those who are righteous through faith in Christ should serve and love
                each other (12:13-21).
 
           3.  Conduct within Society: Those who are righteous through faith in Christ should submit to governing
                authority and fulfill the law of love (13:1-14).
 
           4.  Law of Liberty and Law of Love: Those who are righteous through faith in Christ should balance
                spiritual liberty with spiritual responsibility by respecting personal conviction in gray areas and
                limiting personal freedom in offensive matters thus glorifying God (14:1–15:13).
 
IV.  Final Remarks: Paul writes of his ministry in the Gentile world and his plans to visit Rome, commends
      Phoebe, extends his greetings to specified Roman believers, and warns about divisive people (15:14–16:20).
 
V.   Greetings from Fellow Believers: Paul conveys the greetings of fellow believers with him in Corinth (16:21-24).
 
VI.  Benediction: Paul ascribes glory to the only eternal wise God who is able to establish believers according to
      the good news of Christ made known to all the nations (16:25-27).
 
Theological Reflection and Application
 
The question is: How can a person live a righteous life instead of a life dominated by sin and its consequences?  The answer is: by faith in Christ which grants justification apart from works and makes possible sanctification and spiritual service by the aid of the Holy Spirit.

SURVEY OF ACTS
From Jerusalem to the Ends of the Earth

Philippe R. Sterling
 
The Book of Acts shows how believers spread the kingdom message from Jerusalem to Rome in a single generation providing principles for its spread in every generation until the Lord comes.
 
Introductory Matters
 
The Book of Acts chronicles the spread of the kingdom message by the first century church through the power of the Holy Spirit from Jerusalem to Rome, from rejecting Jews to receptive Gentiles, despite persecution from without or problems from within, in order to motivate believers of every generation to keep spreading the kingdom message until the Lord Jesus Christ returns to establish the messianic kingdom.  The kingdom message is that Jesus is the redeemer of the world and he will return to rule the world.  Jesus is Savior and Sovereign.  All who believe in him have eternal life.  All who faithfully serve him will reign with him when he establishes the messianic kingdom.
 
Literary Structure and Content
 
The Book of Acts demonstrates how the early church fulfilled its commission from Christ to carry the kingdom message to the ends of the earth.  Believers spread the kingdom message from Jerusalem, through Judea and Samaria, to the ends of the earth. .A synthetic analysis of this book and an application of its principles will help us in our task of taking the kingdom message to the world.
 
Luke structures the book to stress his objective for the book.  Four keys open up the structure for us.
 
The first key is the mention of the kingdom at the beginning and at the end of the book which function as bookends emphasizing the main message (1:3; 28:30-31).  The word “kingdom” is used eight times in Acts: Jesus taught about the kingdom of God (1:3); the disciples asked about the kingdom (1:8); Philip taught the Samaritans about the kingdom of God and the name of Jesus Christ (8:12); Paul and Barnabas told the Christians in Antioch that we enter the kingdom of God through many hardships (14:22); Paul argued in the Synagogue for three months about the kingdom of God (19:8); Paul told the Ephesians elders that he had preached the kingdom (20:25); Paul preached to Roman Jews “the kingdom of God and tried to convince them about Jesus” (28:23); Paul “preached the kingdom of God and taught about the Lord Jesus” in Rome (28:31).
 
The second key is the theme verse, Acts 1:8, which gives the geographical order of Jerusalem, Judea and Samaria, and the ends of the earth.  Jerusalem functions as the epicenter of the kingdom message.  The kingdom message is like the proverbial rock dropped in the pond.  The impact begins in Jerusalem but doesn’t remain there.  The influence spreads in outward fashion to the ends of the earth.
 
The third key is a focus on the leadership of the Apostle Peter in chapters 1-12 and then a focus on the leadership of the Apostle Paul in chapters 13-28.  Their ministries reflect the change in the makeup of the church from being largely Jewish to being largely Gentile
 
The fourth key is the use of seven progress reports distributed throughout the book which divide the book into seven panels or units of thought (2:47; 6:7; 9:31; 12:24; 16:5; 19:20; 28:30-31).  A. S. Valdes in the Grace New Testament Commentary on Acts suggests that these seven panels are arranged in a concentric pattern with the fourth panel at the center—“the granting of co-equal status to Gentiles directly through Jesus”.  He writes, “The structure follows the movement from a Jewish beginning with the Twelve in Jerusalem to Paul—who pictures Israel in her historic mission as light to the Gentiles—as God’s witness in Rome, the contemporary capital of the Gentile-dominated world.” Understanding this structural plan helps to resolve some theological problems such as the four extensions of the baptism of the Holy Spirit and the function of miraculous signs.
 
Acts is a book of transitions.  It is important to understand these transitions when it comes to doctrine and practice for the church today.  The doctrine of the baptism of the Holy Spirit is a case in point. The baptism of the Spirit is the operation of the Holy Spirit which takes an individual believer in Christ and makes that person a member of Christ’s body, the church (see Eph 1:13).  The four accounts of the baptism of the Spirit in the Book of Acts mark major transitions of the church and teach that there is but one church into which all believers, whether Jews (Acts 2), Samaritans (Acts 8), Gentiles (Acts 10—11), or followers of John the Baptist (Acts 19), are united by the same Spirit. The presence of apostles and miraculous signs testify to this unity.  These were unique occasions.  Believers today are baptized by the Holy Spirit into the body of Christ at the moment of believing in Christ for eternal life and without the presence of miraculous signs such as speaking in tongues.
 
I.   Witness in Jerusalem: The church starts (1:1—6:7).
 
The Lord Jesus Christ tells the disciples what he intends for them to do in Acts 1:8.  This imperative presents a three-part outline for the entire book.  The first part of the book shows how the early church completed the first aspect of its commission.  Acts 5:28 says that the disciples filled Jerusalem with their teaching.
 
     A.   Panel 1 with Progress Report 1: The church is established in Jerusalem (1:1—2:47).
 
This panel marks the inauguration of the church.  It comes into being through the coming of the Holy Spirit.  Luke is careful to list all of the Jewish representatives in Jerusalem.  Through Peter’s sermon 3,000 come into the fellowship of the church.  The first of seven progress reports closes the panel.
 
     B.   Panel 2 with Progress Report 2: The church is extended in Jerusalem (2:48—6:7).
 
The Jewish church flourishes in Jerusalem in spite of opposition from the Jewish leadership and internal difficulties.  There is an alternation of opposition (3:1—4:31), internal problems (4:32—5:11), persecution (5:12-42), and internal strife (6:1-7).  The panel concludes with another progress report.  Luke is showing the expansion of the church by the Holy Spirit despite opposition from without and obstacles from within.
 
II.   Witness in all Judea and Samaria—Panel 3 with Progress Report 3: The church scatters (6:8—9:31).
 
The second part of the book shows how the early church completed the second aspect of its commission.  Acts 9:31 says that the church throughout all Judea and Samaria was being built up.
 
The church proclaims the kingdom message in Jerusalem with the result that many devout Jews receive it while the leaders reject it.  The rejection of the Jewish leaders climaxes with the stoning of Stephen, a Christ-like figure.  This gives rise to a great persecution against the church in Jerusalem which leads to a scattering of the believers throughout the regions of Judea and Samaria
.
God uses the persecution to providentially direct the spread of the kingdom message into the new regions.  The Lord Jesus Christ personally appears to the persecutor Saul and arranges for him to be brought into the church.  Luke ends the panel with another progress report which points out that the second stage of the Lord’s command concerning the spread of the kingdom message was fulfilled.
 
III.   Witness to the Ends of the Earth: The church sends (9:32—28:31).
 
The third part of the Book of Acts shows how the early church completed the third aspect of its commission.  Luke traces the extension of the church and the kingdom message to Syrian Antioch, to Asia Minor, to the Aegean area, and to Rome.  Acts 28:31 says that Paul was preaching the kingdom message unhindered in Rome.
 
     A.   Panel 4 with Progress Report 4: The church is extended to Syrian Antioch (9:32—12:24).
 
God prepares Peter for the extension of the kingdom message to Gentiles.  Miracles confirm his ministry.  He takes the kingdom message under the direction of God to Cornelius, a Gentile in Caesarea.  Peter and the Jewish believers recognize that God initiated the incorporation of Gentiles in the body of Christ and that they should not stand in his way.
 
Unnamed believers take the kingdom message to Phoenicia, Cyprus and Antioch.  This is a crucial event in the book of Acts.  For the first time believers take the initiative to reach out to Gentiles in Antioch.  The word gets back to the church in Jerusalem which sends Barnabas to minister in Antioch.  The work grows so much in Antioch that Barnabas brings Saul to Antioch to help.  It is at Antioch that believers are first called “Christians” (11:26).  Christians were being recognized as a distinct group from Judaism.  The believers in Antioch express their unity with believers in Judea by sending money with Barnabas and Saul to help with a famine in Jerusalem.
 
The church in Jerusalem experiences severe persecution at the hand of Herod and the Jewish authorities (12:1-24).  This confirms Israel’s rejection of Christ and sets the stage for the 1st missionary journey.  A progress report (12:24) closes the section.  The kingdom message will now go from Antioch to Asia Minor.
 
     B.   Panel 5 with Progress Report 5: The church is extended to Asia Minor (12:25—16:5).
 
Syrian Antioch becomes the center of missionary activity.  Paul, the apostle to the Gentiles, will carry the kingdom message to the Gentiles.  Paul goes forth under the Holy Spirit’s direction and God prospers his work.  God authenticates the ministry of Paul through miracles as he had with Peter (compare Acts 3:4ff. and 14:9ff.).
 
Peter is prominent in Acts 1-12; Paul in 13-28.  This reflects the change in the makeup of the church from being largely Jewish to being largely Gentile.  The narrative reflects many comparisons between Peter and Paul: both healed a lame man (3:1-10; 14:8-18); both confronted sorcerers (8:9-25; 13:4-12); both performed miracles in a unique manner (5:12-16; 19:11-12); both conferred the Holy Spirit through the laying of hands (8:14-25; 19:1-10); both raised someone from the dead (9:36-42; 20:7-12); both were imprisoned and miraculously released (12:1-19; 16:16-34).
 
The Council of Jerusalem resolves the issue of the incorporation of Gentiles in the church as Gentiles.  Luke relates the contention between Paul and Barnabas and the continued spread of the kingdom message in order to show that the Holy Spirit would ensure its spread in spite of human differences.  A progress report brings the section to a close.
 
     C.   Panel 6 with Progress Report 6: The church is extended to the Aegean area (16:6—19:20).
 
God directs the spread of the kingdom message into Europe.  This panel divides into three sections: (1) Macedonian call; (2) Ministry from Philippi to Corinth; and (3) ministry in Ephesus.  The center for mission shifts to Ephesus.
 
     D.   Panel 7 with Progress Report 7: The church is extended to the ends of the earth [Rome] (19:21—28:31).
 
The beginning of this last panel sets the tone: Paul by the Spirit sets his sight on Rome (19:21).  The panel divides into four sections: (1) completion of the 3rd journey; (2) captivity in Jerusalem; (3) captivity in Caesarea; and (4) journey to Rome and captivity in Rome.  At the climax of the book of Acts the focus turns again to taking the kingdom message to Gentiles.  Stanley Toussaint observes: “From Jerusalem to Rome most Jews rejected it and in city after city the message was then directed to non-Jews.  Now in the capital of the Roman world the same phenomenon occurred; so it will be until the fullness of Gentiles comes” (Bible Knowledge Commentary, p 431). Luke does not give a definite end to the ministry of Paul, suggesting that the task of preaching the kingdom message would continue to the end of the age.  This moving account of the expansion of the kingdom message to the end of the earth should motivate believers of any day to rely upon the Holy Spirit and take the kingdom message to the world until the Lord Jesus Christ returns.
 
Theological Reflection and Application
 
The Book of Acts provides principles for how we can spread the kingdom message throughout our world in our day. The story of the church doesn’t end with the book of Acts.  It continues to this day.  It continues in spite of persecution.  It continues in spite of division and strife within.  God the Holy Spirit who gave birth to the church on the Day of Pentecost, still empowers the witness of believers.  What part are you playing in this ongoing story?
 
1.    Be a witness. 
 
Take the kingdom message to the world.  Seventeen sermons in the Book of Acts unfold the message and various methods of presenting the message to different audiences.
 
2.    Pray.
 
In the Book of Acts we see prayer before the witness began, prayer at the beginning of the witness, and prayer throughout the course of the witness.  Prayer marked each transition and trial of the church in the fulfillment of its mission.  Prayer is of vital importance in preparing us to function effectively in the fulfillment of our mission.
 
3.    Rely on the Holy Spirit.
 
4.    Be bold.
 
5.    Organize for service and mission. 
 
Function as a body.  Serve in teams.
 
6.    Expect obstacles and opposition and overcome them by relying on God’s providence, God’s wisdom and God’s power.

SURVEY OF JOHN
The Good News of Eternal Life

Philippe R. Sterling
 
The Gospel of John presents eight signs Jesus performed so that anyone may believe His promise of eternal life and thus have everlasting life in His name.  In essence John’s message is faith alone in Christ alone for everlasting life.
 
Introductory Matters
 
The first three Gospels, Matthew, Mark, and Luke have a discipleship focus telling believers how to follow Jesus.  The Gospel of John has an evangelistic focus telling readers to believe in Jesus for eternal life.  The author states his reason for writing, “these [signs] have been written so that you may believe that Jesus is the Christ, the Son of God; and that believing you may have life in His name” (20:31).
 
Early church tradition ascribes the book to John.  John does not directly name himself as the author but he does refer to himself as “the disciple whom Jesus loved” (John 13:23; 19:26; 20:2; 21:7, 20) and states that “this is the disciple who is testifying to these things and wrote these things” (21:24).  Only the apostle John fits all these statements.
 
Internal evidence suggest that John wrote the book before 70 AD.  John does not mention the destruction of the Temple when Jesus speaks of His death and resurrection in terms of “Destroy this temple, and in three days I will raise it up” (3:19).  John also speaks of the pool with five porticoes by the sheep gate in the present tense (5:2).
 
John organizes the book around eight signs so that his readers may believe that Jesus is the Christ, the Son of God, who gives eternal life to all who believe (20:30-31).  The eight signs are Jesus turning water into wine, healing the royal official’s son from a distance, healing a crippled man, feeding five thousand, walking on water, giving physical sight to a man blind from birth, raising Lazarus from the dead, and Jesus’ death and resurrection. Those who believe simply on the basis of the factual report of the acts of Jesus and His promise of eternal life are blessed (20:29).
 
Literary Structure and Content

I.   Preamble: The eternal Son of God (the Word) who created all things became incarnate to give eternal life to all
     who believe in His name (1:1-14).
 
     A.   The Word who was with God and who was God created all things (1-3).
     B.   The Word became flesh and brought us life, light, grace and truth (4-5, 14).
     C.   Many reject the Word but those who receive Him by believing in His name become children of God (9-13).
 
II.   Eyewitnesses: John the Baptist and three eyewitnesses testify that Jesus is the Christ (1:15-21).
 
     A.   Testimony of John: John the Baptist testifies that Jesus is the incarnated Son of God who came to take
           away the sin of the world (1:15-34).
 
     B.   Three Further Testimonies: Three Initial believers testify that Jesus is the promised Messiah (1:35-51).
 
          1.    Andrew testifies that Jesus is the Messiah (1:35-42).
          2.    Philip testifies that Jesus of Nazareth, the son of Joseph, is the one of whom Moses and the prophets
                wrote (1:43-46).
          3.    Nathaniel testifies that Jesus is the Son of God, the King of Israel, simply on the basis of
                Jesus’ supernatural knowledge of him (1:47-51).
 
III.   Eight Signs: Eight signs bear witness that Jesus is the Christ, the Son of God, who takes away the sin of the
      world and gives eternal life to all who believe in His name (2:1–20:29).
 
     A.   First Sign: Jesus transforms water into wine and develops its implication by cleansing the temple,
           teaching about the new birth, and teaching about living water (2:1–4:42).
 
          1.    Water into Wine: At a wedding in Cana of Galilee Jesus transforms water into wine which is the beginning
                of His signs (2:1-11).
          2.    Cleansing the Temple: Jesus cleanses the Temple and in interaction with the Judean authorities points
                to His death and resurrection as the culminating sign of His identity and authority (2:12-22).
          3.    New Birth Conversation: In a nighttime conversation with Nicodemus (a closet believer) Jesus explains
                the new birth that results from belief in Him for eternal life and then John the Baptist (an open believer)
                gives his final testimony concerning Jesus and the eternal life He gives to the one who believes in Him
                (2:23–3:36).
          4.    Living Water Conversation: In a conversation with a woman of Samaria Jesus reveals that Samaritans
                as well as Jews can be born again through believing His promise of eternal life — the Samaritans
                believe that Jesus is the Savior of the world (4:1-42).
 
     B.   Second and Third Sign: Jesus by His spoken word heals the royal official’s son and the crippled man
           which arouses the hostility of the Judean authorities to whom Jesus then asserts His unity with God the
           Father and the validity of His words supported by the testimony of John, His works, the Father and
           the Scriptures (4:43–5:47).
 
          1.    Jesus goes to Galilee and is received by the Galileans (4:43-45).
          2.    Healing Royal Official’s Son: While in Cana of Galilee, Jesus by His spoken word heals a royal official’s
                 son from a distance (4:46-54).
          3.    Healing Crippled Man: In the Temple in Jerusalem on the Sabbath Jesus by His spoken word heals a
                 man who has been crippled for 38 years (5:1-9).
          4.    Judean authorities respond with hostility (5:10-15).
          5.    Jesus responds to the Judean authorities by asserting His unity with God the Father and the validity of
                 His words supported by the witness of John, His works, the Father and the Scriptures (5:16-47).
 
     C.   Fourth and Fifth Sign: Jesus exhibits His control of the natural world in feeding five thousand and walking
           on water and clarifies the significance in the bread of life discourse which results in the departure of
           some disciples (6:1-70).
 
          1.    Feeding Five Thousand: The feeding of thousands of people from five barley loaves and two fish elicit
                the recognition of the people that Jesus is the Prophet like Moses who was to come into the world --
                Jesus is actually the Christ (6:1-14).
          2.    Walking on Water: Jesus walks on the sea and calms the disciples fear bringing them instantaneously
                to land (6:15-21).
          3.    Bread of Life Discourse: Jesus as the Bread of life gives everlasting life to all who believe in Him which
                is symbolized as eating His flesh and drinking His blood causing some disciples to stumble and
                withdraw (6:21-71).
 
     D.   Sixth Sign: Jesus as the Light of the world opens the eyes of the blind but some remain in darkness
           (7:1–10:30).
 
          1.    Conflict with the Spiritually Blind: Jesus exposes the spiritual blindness in His family, among the people
                 and among the leaders of the nation — they are blind to Him as the Light of the world, blind to their
                 spiritual need, and blind to the Father (7:1–8:59).
          2.    Giving Physical Sight to a Man Born Blind: Jesus gives physical sight to a man blind from birth (9:1-7).
          3.    Spiritual Sight and Spiritual Blindness: Those who have spiritual sight believe in Jesus for eternal life
                 while others willfully remain unbelieving in darkness (9:8–10:30).
 
     E.   Seventh Sign: Jesus raises Lazarus from the dead which results in the belief of some and the plot of others
           to kill Jesus (10:31–12:50).
 
          1.    Unbelieving Judeans seek to kill Jesus for making Himself out to be God while others believe in Him
                 (10:31-42).
          2.    Raising Lazarus: Jesus raises Lazarus from the dead and gives everlasting life to all who believe in Him
                 — “Do you believe this?” (11:1-44).
          3.    Many believe including some Gentiles who seek access to Jesus while others among the Judeans plot to
                 kill Jesus (11:45–12:50).
 
     F.    Eighth Sign: Jesus after preparing His disciples for their witness in the world by teaching in the Upper
           Room and Garden, is arrested, tried, crucified, and buried, and rises from the dead which is confirmed by
           His appearances to the disciples (13:1–20:29).
 
          1.    Teaching: As an expression of His love to the end, in the Upper Room and in the Garden Jesus
                 prepares His disciples for the coming events and for their witness in the world (13:1–17:26).
 
                 a.    In the Upper Room Jesus washes the disciple’s feet as an example of humble service, predicts
                        the coming events, and calms the troubled disciples with the promise of His return for them and of
                        the sending of another Helper in the person of the Holy Spirit (13:1–14:31).
                 b.    In the Garden Jesus teaches the disciples about bearing fruit, loving each other, the hostility of
                        the world, the ministry of the Holy Spirit, their post-cross experience, and intercedes in prayer for
                        them and all those who will believe in Him through their word (15:1–17:26).
 
          2.    Dying and Rising: Jesus is arrested, tried, crucified, and buried, and rises from the dead (18:1–20:18).
 
          3.    Appearing: The risen Jesus appears first to the disciples without Thomas who when told expresses
                 his doubt, and then He appears a second time to the disciples with Thomas present who then affirms
                 Him as Lord and God — Jesus calls blessed all who believe without seeing (20:19-29).
 
IV.   Purpose of the Book — That You May Believe: The Gospel of John is written so that people may believe
       that Jesus is the Christ, the Son of God; and that believing have everlasting life in His name (20:30-31).
 
V.   Postscript: The risen Jesus reveals His power in the miracle of catching fish and reveals His love in the
      restoration of Peter (21:1-23).
 
VI.   Closing Testimony: As the writer, John testifies to the truth of all he has written which is but a small selection of
​       all that Jesus did (21:24-25).
 
Theological Reflection and Application
 
We are fascinated with courtroom drama.  Note the interest in celebrity trials like that of O. J. Simpson, courtroom TV, and trial lawyer shows.  The climax of a trial occurs with the verdict.  The Gospel of John presents the evidence for Jesus and asks us to give a verdict.  The desired verdict is that we believe that Jesus is the Christ, the Son of God; and that believing we have life in His name.  There are many people who are open to Jesus and will believe in Him for eternal life.  Take part in the harvest (4:35-38).  Whoever believes has eternal life (6:47).

SURVEY OF LUKE
The Son of Man

Philippe R. Sterling
 
Luke presents Jesus as the Son of Man who came to seek and to save the lost and who trained and commissioned disciples to be His witnesses to the nations beginning from Jerusalem.
 
Introductory Matters
 
Luke is the Gospel of the Son of Man.  Matthew presents Jesus as the Messiah-King.  Mark presents Him as the Servant of God.  Luke presents Him as the Son of Man. 
 
Early church writers ascribe the Gospel and Acts to Luke.  Luke was a Gentile companion of the Apostle Paul (see Col 4:14; Philemon 23-24; 2 Tim 4:11-12).  Luke does not refer to himself by name in his writings.  He uses the pronoun “we” in Acts to indicate his accompaniment with Paul in missionary work (e.g., 16:10-17). 
 
Luke carefully investigated the matters related to Christ and the early history of the Church as its witness of Christ spread from Jerusalem to Rome.  He may have begun his research during Paul’s imprisonment in Caesarea.  He may have composed the Gospel and Acts during Paul’s two year house arrest in Rome AD 60-62.  Luke concludes Acts by referring to this time period (Acts 28:30-31).
 
Luke writes to encourage the faith of Theophilus.  The name Theophilus carries the meaning of “friend of God” and may be a pseudonym for Gentile believers in general or it may refer to an actual personage.  Either way Theophilus represents believers who live in the time period between the First and Second Advents of Jesus.  Luke presents Jesus as the Son of Man rejected by Israel.  Because of the nation’s rejection, Jesus is preached to the Gentiles so that they may know the Kingdom plan of God.
 
The structure of the Gospel of Luke ties with the structure of the Book of Acts.  Together they show a geographical progression towards Jerusalem and from Jerusalem with a central focus on the resurrection and ascension of Christ.
 
Literary Structure and Content
 
Luke 19:10 suggests a broad outline for the Gospel, For the Son of Man has come to seek and to save the lost.
 
1.    Preface: Luke writes an accurate account dedicated to Theophilus (1:1-4).
2.    Advent of the Son of Man: For the Son of Man has come . . . (1:5–3:38).
3.    Seeking Activity of the Son of Man: . . . to seek the lost . . . (5:1–19:10).
4.    Saving Activity of the Son of Man: . . . and to save the lost (19:45–24:53).
 
The designation “Son of Man” has a double connotation.  On one level it implies Jesus’ humanity.  On another level it identifies Him with the exalted “Son of Man” figure of Daniel 7:13-14 who receives an everlasting dominion from the Ancient of Days.
 
The “lost” in Luke refers to those who are out of harmony with God.  A lost person could be someone who does not yet know God or a believer who has strayed from God.  The believer who has strayed like the prodigal son needs to come to his senses and return to the Father (15:11-24).  A lost person who does not yet know God like perhaps the publican who called upon God for mercy finds justification (18:13-14).  All that is required to enter into God’s family is simple faith in Jesus (18:15-17).  Maintenance or restoration of family harmony with God requires repentance from sin.  Confession of sin brings about family forgiveness.  All forgiveness is based upon the death of Christ for our sins (24:46-47; cf. 1 John 1:5–2:2).
 
I.   Preface: Luke’s Gospel is an accurate historical account of the life and teaching of Jesus dedicated to
     Theophilus (1:1-4).
 
Luke writes an historical account.  His purpose is that the reader might know the truth about Jesus.  He names the reader as Theophilus, a name which carries the idea of “friend of God.”
 
II.  Advent of the Son of Man:  For the Son of Man has come . . . (1:5–3:38).
 
     A.   Childhood of the Son of Man: Luke writes of the births and maturation of John the Baptist and Jesus (1–2).
 
          1.   Conception Announcements: The angel Gabriel foretells to Zechariah the miraculous conception of
               John and then foretells to Mary the miraculous virginal conception of Jesus (1:5-56).
          2.  Births and Maturation: John and Jesus are born and mature (1:57–2:52).
 
The Son of God who became a man needed to grow as all people do (2:39-52).  Jesus grew physically.  Jesus grew in wisdom.  Jesus grew in favor with God and man.
 
     B.   Commencement of the Son of Man: Luke relates Jesus’ preparation for ministry (3:1–4:44).
 
          1.   Baptism: John announces the coming of Jesus and baptizes Him (3:1-22).
          2.   Ancestry: Luke records the human ancestry of Jesus the Son of God back to Adam (3:23-38).
          3.   Temptation: Jesus successfully resists the temptation of Satan (4:1-13).
          4.   Initial Ministry: Jesus begins His public ministry in Galilee (4:14-44).
 
III. Seeking Activity of the Son of Man: For the Son of Man has come to seek . . . (5:1–19:44).
 
     A.   The Works of the Son of Man: Jesus calls His disciples to seek the lost as He exhibits His power and
           authority throughout the region of Galilee (5:1–9:50).
 
          1.   Jesus calls disciples to train them to catch men as He demonstrates His authority over sickness, sin,
               and the Sabbath (5:1–6:19).
          2.   Jesus teaches that His deeds authenticate Him as the Son of Man as some reject Him while others
               follow Him (6:20–9:50).
 
The parable of the sower illustrates the various responses to the word of God (8:4-15).  Some hear and do not believe.  Some hear and believe for a while and then fall away through temptation.  Some hear and believe but bring no fruit to maturity because of the cares of the world.  Some hear and believe and bear fruit with perseverance.
 
     B.   The Words of the Son of Man: Jesus trains His disciples to reach the lost on the way to Jerusalem from
           Galilee (9:51–19:44).
 
          1.   Jesus is rejected by many on His journey toward Jerusalem (9:51–11:54).
 
          2.   In response to rejection, Jesus teaches His followers (12:1–19:27).
 
               a.    Jesus teaches the disciples concerning witnessing without fear, greed, anxiety and readiness for
                      the coming of the Son of Man (12:1-53).
               b.   Jesus teaches the crowds concerning the Kingdom of God and the demands of discipleship
                    (12:54–17:10).
 
The core of Jesus’ teaching on discipleship is found in 14:25-35.  A disciple supremely loves Jesus (26).  A disciple renounces self as the authority and submits to Jesus (27).  A disciple relinquishes ownership of all to Jesus (33).
 
               c.   Jesus teaches about the coming Kingdom and the attitude of disciples (17:11–19:27).
 
          3.   Jesus enters Jerusalem presenting Himself as the Christ (19:28-44).
 
IV.  Saving Activity of the Son of Man: For the Son of Man has come to seek and to save the lost (19:45–24:53).
 
     A.  Conflict Over the Son of Man: Jesus teaches in the midst of conflict (19:45–21:38).
 
     B.  Crucifixion of the Son of Man: Jesus is betrayed, tried, crucified and buried (22:1–23:56).
 
     C.  Commission of the Risen Son of Man: Jesus rises from the dead and commissions the disciples as
          His witnesses to the nations beginning from Jerusalem (24:1-53).
 
Theological Reflection and Application
 
Jesus is the Perfect Man who came to seek and to save the lost.  Jesus is perfectly human.  Luke traces His ancestry back to Adam (3:38).  He had a mother who brought Him into the world.  He went through the normal stages of human development (2:40).  He ate and drank (4:1; 7:34; 24:41-43).  As a man He relied upon prayer (5:16) and the Holy Spirit (4:1).  Jesus differed from us though in one respect: His humanity was untainted by sin.  Jesus embodied perfect humanity.
 
Jesus presented Himself as the promised Messiah to the nation of Israel.  The nation rejected the First Advent ministry of Jesus (see Luke 19:41-44).  This rejection resulted in a postponement of the promised Kingdom and an inter-advent age in which the Church made up of Gentile and Jewish believers preach Christ and the Kingdom to come to the nations (see Luke 28:46-48; Acts 28:23-31).  Jesus will return to establish the Kingdom at the end of the age (see Acts 1:6-11).  In the meantime believers have the responsibility of being witnesses to the nations in the power of the Holy Spirit (Luke 24:44-49; Acts 1:8).  The teaching of Jesus which Luke relates and the account of the spread of the Church from Jerusalem to Rome provide discipleship and ministry lessons for every generation of believers.

SURVEY OF THE GOSPEL OF MARK
The Suffering Servant

Philippe R. Sterling
 
Mark portrays Jesus as the Suffering Servant who came to serve, to give His life as a ransom for humanity, and to prepare servants to go into all the world and proclaim this good news.
 
Introductory Matters
 
Mark writes to Gentile believers.  He provides explanations of Jewish concepts.
 
Mark links the gospel to the prophecy of Isaiah. The prophet Isaiah spoke of the nation of Israel collectively as God’s servant.  But the nation failed in its service.  With Israel’s failure the vision of the Servant narrowed to a single figure — the Christ.  This Spirit empowered Servant will be lowly, meek and kind.  He will establish justice in the earth and serve as a light to the nations.  He will bring about a new covenant with God. He will be despised, rejected and condemned.  Through bearing iniquity He will make many righteous.
 
Literary Structure and Content
 
Mark 10:45 suggests a broad outline for the Gospel, For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many.  Jesus came to serve and to give His life.
 
     1.    Prologue: Jesus Christ the Son of God came (1:1-13).
     2.    Service: Jesus came not to be served but to serve (1:14 – 8:26).
     3.    Hinge: “Who do people say that I am?” “Who do you say that I am?” (8:27-30).
     4.    Sacrifice: Jesus came to give His life a ransom for humanity (8:31 – 16:8).
     5.    Appended Epilogue: The risen Christ commissions His disciples to proclaim the good news about Him to
           all the world, and ascends to heaven to sit at the right hand of God whence He works with the disciples
           to confirm their word (16:9-20).
 
I.    Prologue: John the Baptist, God the Father, the Holy Spirit and ministering angels all authenticate Jesus as
     God’s beloved Son and the Servant of the Lord of prophetic Scripture (1:1-13).
 
     A.   Mark introduces the book as “the gospel of Jesus Christ, the Son of God” (1:1).
     B.   Mark presents John the Baptist as the Messiah’s forerunner who authenticates Jesus as the Servant of
           the Lord of prophetic Scripture (1:2-8; cf. Isa 40:3).
     C.  God the Father and the Holy Spirit authenticate Jesus as the beloved Son at His baptism by John (1:9-11).
     D.  The Spirit impels Jesus to go into the wilderness to be tempted by Satan and receive the ministry of
          angels – this is the beginning of ongoing conflict with Satan with a foretaste of ultimate victory over him
          (1:12-13).
 
II.   Service: Jesus calls and works with His disciples while ministering to the multitudes bringing the disciples to
     the realization that He is the Christ and setting for them an example of suffering servanthood (1:14–8:30).
 
     A.   Early Service in Galilee: Mark presents the beginning of Jesus’ ministry in Galilee during which He calls
           and appoints twelve disciples, teaches and heals, and encounters early opposition (1:14–3:35).
 
           1.    Jesus preaches preparation for the Kingdom of God (1:14-15).
           2.    Jesus selects disciples and begins training them for service while teaching and healing (1:16-45).
           3.    Opposition to Jesus arises as He heals, forgives sin, eats with sinners, breaks with tradition, and
                  exercises lordship over the Sabbath (2:1–3:6).
           4.    Jesus withdraws to the Sea of Galilee where He continues ministry to the multitude, appoints
                 twelve disciples through whom He will extend His service explaining that as those who do the will of
                 God they are His family, and encounters continuing opposition (3:7-35).
 
     B.   Continuing Service in Galilee and Gentile Regions: Jesus continues ministry through intensifying opposition
           in which He teaches in parables, gives the disciples greater responsibility and opportunity to demonstrate
           faith, and brings them to a fuller realization of His identity and mission by showing His sovereignty over
           forces hostile to God (4:1–8:26).
 
           1.    In a climate of unbelief Jesus teaches the multitudes in parables while explaining them to the disciples
                 in private — the parables contrast their contemporary situation with the ultimate coming of the
                 Kingdom (4:1-34).
           2.    Jesus performs miracles which illustrate His sovereignty over powers hostile to God subduing the sea,
                 the demonic, and death (4:35–5:43).
           3.    Jesus continues His mission in spite of rejection — rejection at Nazareth, mission of the twelve in
                 Galilee, imprisonment and death of John the Baptist (6:1-29).
           4.    Jesus continues to teach His disciples in the midst of ministry and controversy and they are slow to
                 gain insight concerning His identity — 5000 Jews fed, walks on water, followers of tradition and heart
                 of man (6:29 – 7:23).
           5.    Jesus ministers in Gentile areas as Jewish leaders refuse to believe — Syrophoenician woman, healing
                 of deaf and mute, 4:000 fed, Pharisees seeking sign (7:24 – 8:13).
           6.    The disciples are slow to understand the significance of what Jesus is doing which is symbolized by
                 the 2-stage healing of a blind man (8:14-26).
 
III.  Hinge: At Caesarea Philippi Jesus asks “Who do people say that I am?” and “Who do you say that I am?” --
     Peter replies “You are the Christ” (8:27-30).
 
IV. Sacrifice: Jesus is the suffering servant who gives up His life and discipleship will involve paying a similar high
     cost (8:31–16:8).
 
     A.   Service in Caesarea Philippi area, Galilee, Judea, Jerusalem: Jesus journeys to Jerusalem preparing
           His disciples for His passion and continuing to train them for service (8:31–13:37).
 
           1.    Mark presents the prophecies Jesus makes concerning His passion and His teaching on discipleship
                 while on the way to Jerusalem showing what it means for Jesus to be the Christ and what it requires to
                 be identified with Him (8:32–10).
 
                 a.    Jesus’ first prophecy of His passion and resurrection with the accompanying teaching on
                       discipleship show what it means to acknowledge Jesus as the Christ and the transfiguration
                       confirms that He is the Christ (8:31–9:13).
                 b.    Jesus’ second prophecy of His passion and resurrection with His example of service and teaching
                       on true greatness show that faith in the power of God and humility is the basis for effective
                       service (9:14-50).
                 c.    Jesus’ third prophecy of His passion and resurrection with His example of service and teaching
                       on divorce and service show what discipleship entails — the one step healing of blind
​                       Bartimaeus symbolizes the new understanding of the disciples into Jesus’ mission (10).
 
           2.    Mark tells of Jesus’ ministry in Jerusalem in which He is proclaimed as the Christ, cleanses the
                 temple, engages in conflict with the religious authorities, and privately teaches His disciples showing
                 the rejection of the Christ by the nation and the resulting impact on the later service of the disciples (11–13).
 
                 a.    Jesus’ triumphal entry into Jerusalem, the cleansing of the temple, the withered fig tree, and
                       the teaching on faith and prayer show Him to be the prophesied rejected Christ (11:1-26).
                 b.    Five conflict situations in Jerusalem balance the sequence of conflict in 2:1–3:6 showing that
                       the leaders of the Jewish people have rejected the Christ (11:27–12:37).
                 c.    Jesus warns the disciples about the scribes, gives an object lesson of the widow’s mite, and gives
                       an end-time discourse indicating the end of His present service and preparing the disciples for
                       service when He would no longer be with them (12:38–13).
 
     B.   Sacrifice in Jerusalem: Jesus is the Suffering Servant who provides redemption through His death
           and resurrection presenting a model for sacrificial service (14–16:8).
 
           1.    The anointing of Jesus by a woman, the betrayal of Judas, the celebration of the Passover, the prayer
                 in Gethsemane, and the desertion of the disciples show that as the Christ Jesus was about to suffer
                 alone (14:1-52).
           2.    Jesus the Son of God and suffering Servant provides redemption through His trial, crucifixion and
                 death (14:53–15:41).
           3.    The burial of Jesus finalizes the passion narrative and sets the stage for the resurrection (15:42-47).
           4.    On the first day of the week the women find an empty tomb and an angel tells them that Jesus has
                 risen and that He would appear to the disciples in Galilee (16:1-8).
 
V.  Appended Epilogue: The risen Christ commissions His disciples to proclaim the good news about Him to all
     the world, and ascends to heaven to sit at the right hand of God whence He works with the disciples to confirm
     their word (16:9-20).
 
Theological Reflection and Application
 
The primary theological theme of the Gospel of Mark is the picture of Jesus as the Servant of the LORD and its implication for discipleship.  We can consider the theme under the headings of the Servant and the servants of the Servant.
 
The Servant
 
     1.    The Identity of the Servant: Mark presents Jesus as the Son of God, the Son of Man, the Christ, and the Son
            of David.
     2.    The Service of the Servant: Jesus poured His total self in humble service — He came not to be served, but
            to serve.
     3.    The Suffering of the Servant: Jesus suffered and died for our sins — He came to give His life a ransom
            for many.
     4.    The Exaltation of the Servant: Jesus rises from the dead and is taken up to heaven to sit at the right hand
            of God.
     5.    The Ongoing Work of the Servant: Jesus continues to work through His followers confirming their word.
 
The Servants of the Servant
 
     1.    The Call to Discipleship: The call is a call to a close relationship with Jesus and service to others.
     2.    The Nature of Discipleship: Discipleship is a life of learning and service through faith and doubt, success
​           and failure, experienced in community.
 
L. Moody once said, “The measure of a man is not how many servants he has, but how many people he serves.”  Service to others is the proper path to greatness.  How can you improve your serve?

Gospel of Matthew Survey Part 3

Philippe R. Sterling

XI.   End Times Discourse: The King pronounces judgment on the nation, reveals future events preceding His return
​       to establish the kingdom, and exhorts His disciples to watchfulness and readiness ‘til He comes (23–25).
 
       A.   National Judgment: The King pronounces judgment on the nation (23).
 
            1.  Jesus admonishes the multitudes and disciples (1-12).  The example of the scribes and Pharisees
                 teaches disciples the hypocrisy pitfalls to avoid.
            2.  Jesus issues eight indictments of the scribes and Pharisees (13-36).  The eight woes are a contrast to 
                 the eight beatitudes (5:1-12).  Here is the ugly reverse of the traits disciples should express.
            3.  Jesus laments over Jerusalem and the terrible judgment that will follow their rejection of
                 Him (37-39).  When Jesus comes again, the Jewish people will welcome Him as the Messiah.
 
       B.  The End Times: The King answers questions concerning the events preceding His return and exhorts
            disciples to watch and be ready (24–25).
 
            1.  Questions: Jesus’ prediction of the destruction of the temple brings up the questions of when will
                 these things be and what will be the sign of His coming and the end of the age (24:1-3).
 
            2.  Answers: Jesus speaks concerning the signs and the times (24:4-44).
 
                 a.   The Signs (24:4-35)
 
                      1)    Summary of Day of the Lord and Preliminary Events (4-14)
 
Jesus describes world conditions at the beginning of the Tribulation period that precedes His Second Coming (4-8).  Jesus describes what His disciples living during the Tribulation period must expect before the end will come (9-14).
 
                      2)   Focus on the Great Tribulation – Final   3½  years of the Day of the Lord (15-35)
 
Jesus tells of the abomination of desolation spoken of by Daniel (15).  Jesus warns what should be done when the abomination of desolation appears: flee immediately (16-20).  Coming on the heels of the abomination of desolation will be the Great Tribulation (21-28).  Jesus returns at the close of the Great Tribulation (29-31).  Jesus speaks more regarding the timing of these events with the parable of the fig tree (32-35).
 
                 b.   The Times (24:36-44)
 
Nobody knows when the Day of the Lord begins (36-39).  Therefore, be ready (40-44).
 
            3.   Applications: Jesus tells four parables to drive home the point of watchfulness and readiness
                 (24:45–25:46).
 
                      a.   The Faithful or Wicked Servant: Church age disciples living prior to the Day of the Lord need
                            to act faithfully and not wickedly so as to be rewarded in the Kingdom (24:45-51).
                      b.   The Ten Virgins: Disciples living through the Day of the Lord – those who come to believe
                           after the rapture – need to be prepared for the Second Coming of the Lord (25:1-13).
                      c.   Parable of the Talents: Both disciples of the Church age and the Tribulation period need to seize
                            the opportunities to serve the Lord so as to be rewarded by Him at His coming (25:14-30).
                      d.   The Judgment of Sheep and Goats: The Lord will judge the nations prior to setting up the
                           Kingdom (25:31-46).  All believing Gentiles have eternal life, faithful believing Gentiles inherit
                           the Kingdom, and unbelieving Gentiles here indicated by how they responded to the Lord’s
                           brethren go away into eternal punishment.
 
XII.  The Passion and Resurrection Narrative: Jesus, the crucified and risen Messiah-King, commissions His
       disciples to continue His disciple-making ministry in His authority in all nations to the end of the age (26–28).
 
       A.  Jesus’ Betrayal, Arrest, and Trial – The Messiah, our Sovereign Savior, remains loyal to the end, while
            others fall away (26).
 
            1.   Prediction of Crucifixion: Jesus continued in the face of death, letting nothing hinder His obedience
                  to the Father (1-5).
            2.   Anointing by Mary: Loyalty to the Messiah leads to extravagant worship (6-13).
            3.   Judas’ Deal: Disloyalty comes cheaply (14-16).
            4.   Last Supper: Jesus wants us to remember continually His loyal and sacrificial love (17-30).
            5.   Prediction of Disciples’ Desertion: We must not underestimate our own ability to be disloyal to
                 Jesus (31-35).
            6.  Gethsemane Prayer: The only way we can remain loyal in spite of our weakness is to stay alert to
                 danger and depend continually on God through prayer (36-56).
            7.  Trial before Sanhedrin: Loyal obedience stands on truth (57-68).
            8.  Denials of Peter: We can be disloyal when we are unprepared.  Stay alert and pray.  (69-75).
 
        B.  Jesus’ Trial, Death, and Burial – Jesus the Messiah gave His life for our sins (27).
 
            1.  Death of Judas: Recognition of one’s disloyalty may result in realization of wrong but not necessarily
                 in faith in Jesus (1-10).
            2.  Trial before Pilate: Jesus the Messiah submitted to unjust conviction because of His love for us (11-25).
            3.  Crucifixion and Death:  Jesus the Messiah took on the shame and guilt of our sin (26-56).
            4.  Burial: Jesus the Messiah died and was buried showing that His resurrection was a miracle (57-66).
 
       C.  The Commission of our Risen King: The risen Messiah has commissioned us to continue His
            disciple-making ministry in His authority throughout the world to the end of the age (28).
 
            1.  The Risen Jesus: We serve a risen Messiah (1-10).
            2.  The Cover-Up: As we conduct the Messiah’s ministry, we will have to deal with the enemy’s lies about
                 the Messiah (11-15).
            3.  The Great Commission: The presence and authority of the Messiah will accompany us as we carry out
                 His disciple-making ministry to all the nations to the end of the age (16-20).
 
Theological Reflection and Application
 
Matthew’s gospel focuses on the theme of discipleship. The Twelve are prototypes for disciples who are to learn to observe all that Jesus taught.  Disciples are linked to the fellowship of disciples, the ekklesia.  Matthew is the only gospel that mentions the Church (16:18; 18:17).  The mission of the Church is to make disciples, followers of Jesus who will do the Father’s will, from every nation. Discipleship is self-reproducing. Disciples will make disciples, who will in turn do the same, into every nation on earth.
 
Matthew is the most Jewish of the gospels, full of direct Old Testament quotations and allusions. On two occasions, Jesus restricts His work and that of His disciples to Israel (10:5-6; 15:24). But this is temporary.  Matthew concludes the gospel with one of his most famous passages, the Great Commission, which sends the disciples to make more disciples from all the nations (28:18-20).
 
The “nations” (Gentiles, ethne) are in fact never far from sight throughout Matthew’s gospel. They are included in Jesus’ genealogy (1:5); they are the first to worship the new-born Christ (magi 2:1-11); Jesus lived in Galilee “of the Gentiles” (4:15); news of His activities ‘spread all over Syria’ (4:24); the “plentiful harvest” of 9:37 alludes to a wider perspective; the quotation of Isaiah 42:1-4 in 12:18-21 mentions “the nations” twice; in the Parable of the Wheat and the Tares, the field is “the world” (13:38); Jesus was willing to enter non-Jewish homes (8:7); Jesus commends the faith of Gentiles, including the Canaanite woman whose request He initially refuses (8:10; 15:28); He explicitly promises that many from “the nations” will participate in the messianic feast (8:11), and that the gospel of the Kingdom will be preached in the whole world as a testimony to “all nations” (24:14).
 
The “Great Commission” is Matthew’s summary of what disciple-making entails. When they saw him, they worshipped him; but some doubted. Then Jesus came to them and said, “All authority in heaven and on earth has been given to me. Therefore go and makes disciples of all nations, baptizing them in the names of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age” (Matt 28:17-29).
 
These words are not an afterthought, but rather the climax, a culmination of everything said up to this point, a summary of Matthew’s entire gospel, written so that we might “make disciples of all nations”. For Matthew, discipleship is the mission of the Church, with all the nations in view. As we go to the nations we make disciples by baptizing and teaching them to observe all that Jesus commanded.  Teaching is not merely an intellectual enterprise. It is training to obey God’s will as revealed in the works and words of Jesus. Believers from every nation are to learn to obey Jesus.
 
Jesus promises to be with the disciples always, to the end of the age (Matt 28:20).  This is rooted in the first title given to Him, Immanuel, God with us (1:23).  This presence and empowering is not simply for our own comfort, but connects with mission. Disciples follow the model of Jesus (see 10:24-25).
 
Disciples are not perfect. They may be “of little faith”, “afraid”, or “full of doubt”. Even in Matt 28:17, all worship, but some doubt. This suggests that mission takes place in the knowledge of our own weakness.
 
Life Applications
 
1.      Jesus is the rightful heir to the Davidic throne.  We can be fellow heirs and reign with Him by becoming
         disciples and making disciples.
2.      Respond to the call of discipleship and make disciples.
3.      Be an influence for Christ by your character and conduct wherever you are.
4.      God will take care of you.  Seek your reward from God, not from people.  Seek to serve God, not money. 
         Trust God’s provision, not your own.
5.      Recognize the authority of Jesus in your life.  Follow Jesus’ compassionate example in your attitude and
         actions toward others.  Be a willing worker in God’s harvest.  Pray for laborers for the harvest.
6.      We have been given authority from the Messiah-King in this world.  We represent Him, and we have
         been commissioned to carry out His ministry.  His authority and provision will give us all we need for
         success.  We must trust Him.
7.      Avoid a legalistic approach to the life of faith.  Rather, actively exercise compassion and mercy toward others.
8.      The Messiah-King has come.  If we want to enter His Kingdom, then we must believe in Him for eternal life. If
         we want a share in His Kingdom, then we must follow Him as a disciple.
9.      Disciples give Jesus the rightful place in their lives.  Loving God and loving people is the disciple’s
         central purpose in life.  Jesus will reward those who believe in Him and bear fruit.
10.   If we are faithful, we will be prepared for the future.  Whatever happens, whether we live until Jesus
​         returns or not, watchfulness and readiness are always in style!
11.   Be loyal!
12.   Remember daily the price Jesus paid for your salvation and follow Him.
13.   Go and make disciples of all the nations.

Gospel of Matthew Survey Part 2

Philippe R. Sterling

VII.  Parables Discourse: Through the parables of the Kingdom the Messiah-King teaches that disciples must
       remain faithful and bear fruit in the present evil age until He returns and establishes the kingdom
       dispensing justice and reward (13).
 
       A.   The Parable of the Soils (1-23)
 
             1.    Jesus teaches with parables at the lake (1-3a).
             2.    Jesus tells a simple story about a farmer sowing seeds (3b-9).
             3.    Why did Jesus use parables?  In this context He used parables to veil the truth concerning the
                    kingdom from those who would not receive it and reveal it to those who seek it (10-17).
             4.    Jesus explains the Parable of the Soils to the disciples.  Each soil represents one of our responses to
                    the kingdom message (18-23).
 
We benefit from seeing bits of ourselves in all four soils.  Like the wayside, sometimes we allow the word no room at all in our lives.  Like the stony places, we sometimes have a burst of enthusiasm in receiving the word but it takes no firm hold in our lives.  Like the soil among thorns, the world is constantly threatening to choke out God’s word and our fruitfulness.  Like the good ground, the word bears fruit in our lives.
 
       B.   Parables to the Multitude at the Lake (24-43)
 
             1.    Parable of the Wheat and Tares (24-30)
             2.    Parable of the Mustard Seed (31-32)
             3.    Parable of the Leaven in the Meal (33)
             4.    Jesus’ teaching in parables is a fulfillment of prophecy (34-35).
             5.    Jesus explains the Parable of the Wheat and the Tares to the disciples in the house (36-43).
 
The point of the Parable of the Mustard Seed is the contrast between an unusually small beginning and a large mature plant.  Jesus’ ministry was despicably small in the eyes of many Jews, nevertheless from this small beginning would come the worldwide kingdom predicted in the Scriptures.  The kingdom message itself will have great influence in this inter-advent age in preparing people for the coming kingdom.  The seed has been planted, metaphorically speaking, in the First Advent.  The Second Advent will bring a large tree to which all the world will come seeking refuge. The Parable of the Leaven in the Meal stresses the extensive ultimate consequences of the kingdom that would be out of all proportion to its insignificant beginning.
 
       C.   Parables to the Disciples in the House (44-53)
 
             1.    Parable of the Hidden Treasure (44)
             2.    Parable of the Costly Pearl (45-46)
             3.    Parable of the Dragnet (47-50)
             4.    Parable of the Householder (51-52)
             5.    Jesus finishes these parables and departs from there (53).
 
The point of the Parable of the Hidden Treasure is that disciples should be willing to pay any price to have a significant role in the coming kingdom.  The kingdom has not yet been revealed in history.  Disciples recognize its worth and make any sacrifice necessary for it.  The Parable of the Costly Pearl shows us the value of the kingdom from the perspective of the King himself.  The kingdom, and us in it, was something so precious and valuable to Him that He Himself willingly gave everything for it.
 
In the Parable of the Dragnet Jesus shows that the world will remain divided right up until the end of the age; and disciples will not reform the world, ushering in the kingdom.  Instead, there will be both the wicked and the just until the end of the age (as also demonstrated in the Parable of the Wheat and the Tares).  Disciples are simply to be fishing for people, leaving it to the Lord to render judgment at the end of the age.
 
In the Parable of the Householder Jesus compares His disciples to the scribe.  They had just said they understood what Jesus had taught them (v. 51).  Therefore they now had a responsibility to teach others.  Every disciple must be a scribe, a teacher of the law, because he or she understands things that must be communicated to others (see 10:27; 28:19; Heb. 5:12).
 
VIII. Rebellion: In the face of continuing opposition and rejection from the Jews, Jesus prepares his disciples
       for a mission to the nations (13:54–17:27).
 
       A.   The Hometown Rejection – Even those who know Him best may reject the King and his kingdom (13:53-58).
       B.   The Martyrdom of John – The faithful disciple will live by the truth although it costs him his life (14:1-12).
       C.   5000 Jewish Men Fed – Jesus first supplies for the needs of His people Israel before he meets the needs
             of Gentiles through multiplying what his disciples provide (14:13-21).  Disciples go and give people
             something to eat — both natural and spiritual food.
       D.   Walk on Water – Jesus appreciates a disciple’s baby steps of faith, but as he grows He expects more
             than baby steps (14:22-33).
       E.   Healing the Sick – The Lord graciously rewards any expression of faith (14:34-36).
       F.    Tradition and Commandment – Disciples do not replace the letter and spirit of God’s word with traditions
             like the Pharisees but focus on inner spiritual growth over external rituals. (15:1-20).
       G.   The Syrophoenician Woman – Jesus went into Gentile territory and did a miracle for a Gentile woman
​             who had greater faith than the Jews who were rejecting and challenging Jesus’ claims (15:21-28).
       H.   Healing of Gentiles – Gentiles come to Jesus for healing and praise the God of Israel (15:29-31).
       I.     4000 Gentile Men Fed – Jesus supplies for the needs of the Gentiles as He did for His people Israel
             through multiplying what His disciples provide (15:32-39).
       J.    Demand for a Sign – The world as represented by the Pharisees and Sadducees will remain blind and
             critical to the obvious truth (16:1-4).
       K.   Obtuseness of the Disciples – Disciples need to grow in their understanding of spiritual truth so as
             not to overlook dangers from the world (16:5-12).
       L.    Peter’s Confession and Christ’s Church – A disciple must understand the King’s identity and the
             authority derived from Him to build up the church (16:13-20).
       M.   First Prediction of Death and Resurrection and the Cost of Discipleship – As it cost Jesus to follow
             the Father’s will, so it will cost His disciples to do the same (16:21-28).  A disciple will follow the King to
             victory through suffering and receive a great reward for it.
       N.   The Transfiguration – Disciples must maintain a vision of the King’s glorious identity and power and heed
             His teaching (17:1-13).  Jesus is God’s Son and we must listen to him.
       O.   The Demon-Possessed Boy – Disciples can only do the work of Jesus as the result of a dependent
             faith in Him (17:14-21).  When the elements of faith and contact with the Lord through prayer combine,
             there is no limit to the works we can accomplish in following His will.
       P.   Second Prediction of Death and Resurrection and the Two Drachma Tax – Even though Jesus’ death
             and resurrection exempts His disciples from obligations under the old covenant, disciples can give up
             their privileges for the sake of not offending those they serve (17:22-27).
 
IX.   Community Discourse: The Father esteems and protects each of His children even when they sin. 
       Likewise disciples must esteem and protect them with the same loving mercy (18).
 
       A.   The Father highly esteems the most humble of His children (1-4).
       B.   The Father will judge anyone who causes a child of His to sin (5-9).
       C.   Even when one of hHs children sins, the Father spares no effort to restore him (10-14).
       D.   Disciples must take seriously their role as the Father’s agents in pursuing His straying children and
             seeking their restoration (15-20).
       E.   Disciples are obligated, because of the Father’s infinite mercy toward his children, to treat with
             unconditional mercy fellow disciples who sin against them (21-35).
 
X.   Rejection: The King journeys to Jerusalem to present Himself officially to the nation and is rejected (19–22).
 
       A.   The King gives instruction to the disciples on the way to Jerusalem (19–20).
 
             1.    The Marriage Commitment – Lifelong marital faithfulness is God’s intention, requiring his
                    disciples’ dependence on His supernatural strength (19:1-12).
             2.    The Blessing of Children – The kingdom of heaven belongs to those with the humble faith of a
                    child (19:13-15).
             3.    The Rich Young Ruler – Kingdom entrance is impossible through human effort. Disciples believe
                    on the Lord Jesus for eternal life and sacrificially follow and serve the Lord for eternal rewards (19:16-30).
             4.    Laborers in the Vineyard – Disciples serve God faithfully and trust Him to give the proper
                    reward (20:1-16).
             5.    Third Prediction of Death and Resurrection – The King is the best example of humble service (20:17-19).
             6.    Correction of Misconception about Kingdom Greatness – Human efforts at earthly greatness
                    display ignorance and misunderstanding of kingdom greatness.  Following Jesus’ example of humble
                    and sacrificial service is what leads to greatness in His kingdom. (20:20-28).
             7.    Two Blind Men – Jesus gives His attention to those who sincerely cry out to Him in their deep need
                    with importunity of faith (20:29-34).
 
       B.   The King officially presents himself to the nation (21:1-17).
 
             1.    The Triumphal Entry – The King enters His city with triumph and meekness (21:1-11). The King’s
                    first coming is in meekness to die.  The King’s second coming will be in glory to judge and establish
                    the Kingdom.
             2.    The Cleansing of the Temple – The King reclaims His place of worship (21:12-13). 
             3.    The Healing of the Lame and the Praise of the Children -- What had just been a den of robbers
                    now becomes a holy place where people have their prayers answered and give praise to God (21:14-17).
 
       C.   The nation rejects its King (21:18–22:46).
 
             1.    The Barren Fig Tree – A personal and abiding faith in Jesus is what makes the difference between
                    barren religiosity and fruitful spirituality (21:18-22).  The cursing of the fig tree is a sign of the judgment
                    of Israel for rejecting its King.
             2.    An Authority Question – When unbelief calls the authority of the Son of God into question, the
                    best answer is a call to repent of the unbelief and believe (21:23-27).  Jesus turned the table on this
                    first group of questioners comprised of the priests and elders of the people by putting before them
                    three parables.
             3.    Parable of the Two Sons – In this parable Jesus illustrates that the great need was not for an answer
                    to an insincere question but for belief of John’s message (21:28-32).
             4.    Parable of the Landowner and the Wicked Tenants – Either Jesus is received as the cornerstone of
                    one’s life, or He becomes the crushing stone at the end of one’s life (21:33-46).  Jesus, though rejected
                    by the Jewish leaders, will become the most valuable part of God’s plan and will judge those who
                    rejected Him.
             5.    The Parable of the Wedding Feast – The parable illustrates the continual rejection of Jesus by the
                    Jewish nation and the resulting judgment.  The invitation will now go to the Gentiles.  Many among
                    the Gentiles will believe and enter the kingdom and those who prepare themselves with faithful
                    Christian living will reign with Christ (22:1-14).
             6.    Trick Questions -- Pharisees, Herodians, and Sadducees seek to trap Jesus with difficult questions
                    so as to find some charge against Him. Knowing their intentions, Jesus skillfully answers each one
                    and then follows with a question of His own concerning the identity of the Son of David.  The answer
                    is that the Son of David is the Messiah and Son of God.  No one answered Jesus nor was anyone
                    willing to question Him further. This is the last confrontation between Jesus and the Jewish
​                    authorities until His arrest in Gethsemane. (22:15-46).