This Gospel presents Christ as the
Fulfiller and Fulfillment of God's will disclosed in the Old Testament. Jesus
is set forth as Israel's Messiah, by whose words and life His followers, the True Israel,
may gain divine forgiveness and fellowship. Matthew presents Christ's deeds and
words in a generally biographical order: Birth of Jesus (Ch. 1-2); Activity of
John the Baptist (Ch. 3:1-12); Baptism and Temptation of Jesus (Ch. 3:13-4:11);
Jesus' preaching and teaching in Galilee (Ch. 4:12-18:35); Journey to Jerusalem
(Ch. 19-20); the last week, Jesus' Crucifixion and Burial (Ch. 21-27); the
Resurrection and Jesus' commission to His disciples (Ch. 28).
Within this framework we can also
see the grouping of Jesus' teachings on specific themes — the Five Discourses:
1) The Sermon on the Mount (Ch. 5-7); 2) Instructions for Missionary Disciples
(Ch. 10); 3) Parables of the Kingdom (Ch. 13); 4) On True Discipleship (Ch.
18); and 5) On the End of This Age (Ch. 24-25).
In
Times of Anxiety
[From the Sermon on the Mount — Matt. 6:25-34]
I tell you, do not be anxious about
your fife, what you shall eat or what you shall drink, nor a6outyour body, what
you shod put on. Is not life more than food, and the Body more than clothing?
Look at the fords of the air. they neither sow nor reap nor gather into Barns,
and yet your heavenly Father feeds them, Are you not of more value than they?
And which of you by being anxious can add one cubit to his span of fife? And
why are you anxious about clothing? Consider the lilies of the field) how they
grow; they neither toil nor spin) yet I tell you, even Solomon in all his glory
was not arrayed like one of these. But if God so clothes the grass of the
field, which today is alive and tomorrow is thrown into the oven, will he not
much more clothe you, O men of little faith? Therefore do not be anxious,
saying, “What shall we eat?” or “What shall we wear?” For the Gentiles seek all
these things, and your heavenly Father knows that you need them all But seek
first His kingdom and His righteousness, and all these things shall be yours as
well.
Therefore
do not be anxious about tomorrow, for tomorrow will be anxious for itself. Let
the day's own trouble be sufficient for the day.
This Gospel is generally believed to
have been the first written of the Gospels. Ancient tradition ascribes it to
John Mark (Acts 12:12; 15:37), who composed it at Rome as a summary of Peter's witness. This Gospel is primarily a
collection of narratives depicting Jesus as being constantly active (Mark uses
the word immediately about forty times in sixteen chapters), characterizing Him
as the Son of God (1:1,11; 5:7; 9:7; 14:61-62; 15:39), Whose ministry was signified
by a succession of mighty works which, to those who had eyes to see, were signs
of the presence of God's power and kingdom.
The
Great Commandment
(Matt. 22:37-40)
You shell love the Lord your God with
all your heart, and with all your soul, and with all your mind. This is the
great and first, commandment And a second is like, it, You shall love your
neighbor as yourself. On these two commandments depend all the law and the
prophets.
The Gospel can be divided as follows: 1)
Beginning of Jesus' public life — John the Baptist; baptism and temptation of
Jesus (Ch. 1:1-13); 2) Jesus' preaching, teaching and healing in Galilee (Ch.
1:14-9:50); 3) Journey to Jerusalem (Ch. 10); 4) The last week — Jesus' crucifixion
and burial (Ch. 11-15); 5) The Resurrection (Ch. 16:1-8); and 6) Epilogue on
events after the Resurrection (Ch. 16:9-20).
The author of this Gospel, St. Luke
the Physician, a Gentile convert and friend of St. Paul, presents
the words and works of Jesus as the divine-human Savior Whose compassion and
tenderness extended to all who were needy. Jesus' universal mission is
highlighted by a) tracing his genealogy back to Adam (3:38); b) references
commending members of a despised people — the Samaritans (10:30-37; 17:11-19);
c) indication of the new place of importance of women among the followers of
the Lord (7:36-50; 8:3; 10:38-42); and d) promising that the Gentile (of whom
Luke was one) would have an opportunity to accept the Gospel (2:32; 3:6;
24:47).
When
Downcast
(Matt. 11:28-30)
Come to Me all who labor and are
heavy laden and I will give you rest. Take My yoke upon you, and learn from Me;
for I am gentle and lowly in heart, and you will find rest for your souls. For
My yoke is easy, and My burden is light.
St. Luke presents more episodes of Jesus'
last journey to Jerusalem than do the other Evangelists, and this section preserves many of
the most beloved of His parables (Good Samaritan, Prodigal Son, the Unjust
Judge, etc.). The Gospel can be divided as follows: 1) (Ch. 1-2) Births of John
the Baptist and Jesus; 2) (Ch. 3:1-22) Activity of John the Baptist; Baptism of
Jesus; 3) (Ch. 3:23-38) Genealogy of Jesus; 4) (Ch. 4:1-13) Temptation of
Jesus; 5) (Ch. 4:14-9:50) Jesus in Galilee; 6) (Ch. 9:51-19:27) Journey to
Jerusalem; 7) (Ch. 19:28-23:56) Crucifixion and Burial; and 8) (Ch. 24) The
Resurrection and the Commissioning of the Disciples.
Self-Denial
(Luke 9:23-26)
If any man would come after Me, let him
deny himself and take up his cross daily and follow Me. For whoever would save
his life will lose it; and whoever loses his fife for My sake, he will save it.
For what does it profit a man if he gains the whole world and loses or forfeits
himself? For whoever is ashamed of Me and of My words, of him will the Son of
Man be ashamed when He comes in His glory and the glory of the Father and of
the holy angels.
This Gospel, by the Beloved
Disciple, speaks of the Mystery of the Person of Jesus. He is like other men,
yet quite unlike them, for He was the Son of God. He was eternally present with
God, active in creating the world, and was the source of the moral and
spiritual nature of man (life and light). When He became man, He made known the
eternal God Whom no one has ever seen (John 1:14,18). St. John records
real events, but goes beyond the other Evangelists in interpreting them. He
uses symbols from common experience — bread, water, light, life, shepherd,
door, etc. — as well as contrasts — light and darkness, truth and lies, love
and hatred, etc. — to make the meaning of Christ clear. For this reason he is
aptly called by the Church the Theologian.
The Gospel is divided in the
following manner: Prologue (Ch. 1:1-18 — In the beginning was the Word...);
Jesus Christ as the object of Faith (Ch. 1:19-4:54); Conflicts with unbelievers
(Ch. 5-12); Fellowship with believers (Ch. 13-17 — (14-17 are generally known
as the Farewell Discourses)); Death and Resurrection (Ch. 18-20); and (Ch. 21)
An Epilogue.
In
Sorrow for the Departed
(John 11:25-26)
I am the Resurrection and the Life, he
who believes in Me; though he die, yet shad he live, and whoever lives and
believes in Me shad never die.
The book of Acts — the early history
of the Church — is a continuation of the Gospel of Luke, by the same author,
who had accompanied St. Paul on parts of his missionary journeys. The Acts
trace the story of the Christian Movement from the Resurrection of Jesus to the
unhindered preaching of the Christian message in Rome by Paul. Most
of the first part is dominated by events in Jerusalem, while
the latter part is dominated by Paul himself. The Word spreads from Jerusalem to Samaria (8:5), to
the seacoast (8:40), to Damascus (9:10), to Antioch and Cyprus (11:19), to Asia Minor (13:13), to Europe (16:11), and finally to Rome (28:16).
The
Golden, Rule
(Luke 6:31)
As yon wish that men would do to you,
do so to them.
The Epistles of St. Paul are
arranged in the New Testament according to length, and this Epistle (or Letter)
to the Romans is the longest and most weighty, theologically, thus giving it
first place in the canonical order. This letter is probably the last written by
St. Paul (that we possess) and, at the time of its writing (between 54 and
58 A.D.), he was at Corinth waiting to take a collection for the needy to Jerusalem (15:25-27),
after which he wanted to stop at Rome on his way to Spain (15:28).
After the greeting and thanksgiving,
Paul describes first the need for the world of redemption (1:18-3:20). Then he discusses God's saving act in Christ: its nature (3:21-4:25) and the new life which has been made available by this act
(5:1-8:39). After detailing the role of Israel —
the Jewish nation — in God's plan (Ch. 9-11), the letter closes with ethical
teachings and a few personal remarks (Ch. 12-16).
The Gospel was first preached in Corinth by Paul on
his second missionary journey (50 A.D.). While living and working there, he
preached in the synagogue until opposition arose. He was accused by the Jews before
the Roman Governor, Gallic, but the charges were dismissed and Paul remained in
the city eighteen months (Acts 18:1-17; 1 Cor. 2:3). Paul's subsequent
relations with this Church were disturbed from time to time by doubts and
suspicions on both sides, but for no other Church did Paul feel a deeper
affection. The whole letter is concerned directly or indirectly with doctrinal
and ethical problems that were disturbing the Corinthian Church, including
divisions in the Church (1:11), immorality (Ch. 5; 6:9-20),
and questions concerning marriage, food, worship and the Resurrection.
Relations between Paul and the
Corinthian Church had deteriorated, and having made a painful visit to the
Church (2:1), he refrained from making a second trip, knowing that it too would
be painful, for which cause he had written to that Church a severe and
sorrowful letter out of much affliction and anguish of heart and with many
tears (2:4) — now lost to us — sending it to Corinth by means of Titus, one of
his fellow workers. Not able to wait for Titus' return, so anxious was he about
the effects of this painful letter, Paul left Ephesus and went to
Troas,
hoping to meet Titus there. Disappointed there, he went on to Macedonia
(2:12-13), where Titus rejoined him, bringing the good news that the
Church in Corinth had repented of its rebelliousness against Paul (7:13-16).
In relief and gratitude, Paul wrote this letter.
In the letter Paul speaks about the
above problems and takes the opportunity to speak at length about the offering
for the Church at Jerusalem (8:1-9:15), which was now almost complete. Chapters 10-13 contain a
vigorous defense of Paul and his work and throughout the letter we are given
many personal and autobiographical glimpses into Paul's life (4:8-18; 11:22-33).
The
Way of Love
(1 Cor. 13)
If I speak in the tongues of men and
of angels; But nave not love, I am a noisy gong or a clanging cymbal And if I
have prophetic powers; and understand all mysteries and all knowledge; and if I
have all faith; so as to remove mountains; But have not love; I am nothing. If
I give away all I have; and if I deliver my body to be burned; but have not
love; I gain nothing.
Love is patient and kind, love is
not jealous or boastful; it is not arrogant or rude. Love does not insist on
its own way; it is not irritable or resentful:, it does not rejoice at wrong;
but rejoices in the right. Love bears all things; believes all things; hopes
all things; endures all things.
Love never ends; as for prophecies;
they will pass away, as for tongues, they will cease, as for knowledge; it will
pass away. For our knowledge is imperfect and our prophecy is imperfect, but
when the perfect comes; the imperfect will pass away.
When I was a child; I spoke like a
child; I thought like a child; I reasoned like a child; when I became a man, I
gave up childish ways. For now we see in a mirror dimly; but then face to face.
Now I know in part; then I shall understand fully; even as I have been fully
understood.
So faith; hope; love abide; these three,
but the greatest of these is love.
This letter was written about 55
A.D. during Paul's third missionary journey and gives many autobiographical
details of the Apostle's earlier life and missionary activity. The letter dealt
with the question whether a Gentile must become a Jew before he could become a
Christian; for certain Judaizing teachers had infiltrated the Churches of
Galatia in central Asia Minor which Paul had founded (Acts 16:6), declaring
that in addition to having faith in Christ Jesus, a Christian was obligated to
keep the Mosaic Law. On the contrary, Paul insisted, a man becomes right with
God only by faith in Christ and not by the performance of good works, ritual
observances and the like (2:16; 3:24-25;
5:1; 6:12-15). The letter can be divided into three parts: 1) defense of
Paul's apostolic authority and the validity of his teachings (1:1-2:21); 2) an
exposition of the doctrine of justification by faith alone (3:1-4:31); and 3)
justification by faith applied — practical applications (5:1-6:18).
This letter was written while Paul
was a prisoner (3:1; 4:1; 6:20) at about the same time as
the Epistle to the Colossians, since it shares many of the same phrases and
expressions as that Epistle. Because important early manuscripts and Church
Fathers make no reference to Ephesus in 1:1 and because the letter contains no personal greetings, etc.,
most scholars see it as a sort of encyclical or circular letter of which copies
were sent to several Churches in Asia Minor.
The theme of the letter is God's
eternal purpose in establishing and completing the universal Church of Jesus
Christ. Although of various backgrounds and nationalities, the members of this
community have been called by God the Father, redeemed and forgiven through His
Son, and incorporated into a fellowship, sealed and directed by the divine,
indwelling Spirit (1:5,12,13; 2:18-20; 3:14,16,17; 4:4-6). In the letter the
figures of the Church as the Body of Christ (1:23; 4:16),
the Building or Temple of God (2:20-22) and the Bride of Christ (5:23-32) are developed.
This letter, one of the most cordial
and affectionate we have from Paul's hand, was addressed to the Christians at
Philippi in Macedonia, the first congregation established by him in Europe
(Acts 16:11-15). Written about 61 A.D. while he was in prison, the occasion of
this letter writing was the return to Philippi of Epaphroditus (2:25-29), who
had been sent by the Church there with a gift for Paul (4:18). The Apostle took
this opportunity to describe his own situation and state of mind to the
Philippian congregation, thanking them for their gift and giving them certain
needed instructions. The whole letter is permeated with Paul's joy and serene
happiness in Christ, even while in prison and in danger of death (2:2; 3:8-14; 4:11-13).
This letter was written in the early
60's while Paul was in prison (4:3,10,18) at about the same time as the letter
to the Ephesians (with which it has many similarities). The purpose was to
correct erroneous speculations which had arisen because of the activities of
certain false teachers (perhaps Gnostics), who claimed to possess superior
knowledge of divine matters (2:18), advocated a mixture of ascetical and ritual
practices (2:16,20-23) which had certain Jewish parallels, as well as
connections with Greek philosophic speculation and oriental mysticism.
The letter is divided into two
parts: 1) a doctrinal section in which the supremacy of Christ in the cosmos,
in the Church and in the individual is stressed (1:1-3:4) and 2) practical exhortations
(3:5-4:18) in which the ascetical and legalistic tendencies are counteracted by
a spiritual morality and social ethic bound together by Christian love.
This epistle is probably the first
of St. Paul's letters, written from Corinth about 51
A.D. During his second missionary journey, after being driven out of Philippi,
Paul, Silas and Timothy came to Thessalonica, the capital of Macedonia (Acts
17:1). Here he preached in the synagogue for three Sabbaths, proclaiming Jesus
as the Messiah and attracting many followers, both Jews and Gentiles. The Jews,
annoyed at these inroads, aroused such a disturbance, that Paul and his
companions had to leave, going first to Beroea and thence to Athens and Corinth.
Paul, anxious about the new
congregation at Thessalonica, deprived of his leadership and persecuted, sent
Timothy to strengthen and encourage the young congregation. When Timothy
returned with the good news of their faith and loyalty, Paul wrote the first
letter to the Thessalonians to express his joy and gratitude at their
perseverance, to urge them to Christian conduct, and to answer two questions:
1) Is a Christian deprived of the blessings of the Kingdom if he dies before
Christ's second Advent; and 2) When will Christ come in glory? The first is
answered in 4:13-18 and the second in 5:1-11.
This letter was sent by Paul to the
Thessalonians shortly after the first letter, as a result of continued
persecutions by the Jews at Thessalonica. In addition, there were some
misunderstandings concerning the Second Coming of Christ and the view was held
by some that the Day of the Lord had already come (2:2). Some thought that its
judgments had already begun; yet they understood Paul to have taught that they
would be exempt from these judgments. As a result, some, thinking the end of
the world was at hand, had stopped working and were creating an embarrassing
situation (3:6,11). Paul corrected the teaching in this letter and reprimanded
the idlers, If any one will not work, let him not eat (3:10).
The first letter to Timothy (the son
of a Greek Gentile Father and a Jewish Mother, Eunice, and closely associated
with Paul from the time of the second missionary journey) had a dual purpose:
to provide guidance in the problems of Church administration, and to oppose
false teachings of a speculative and moralistic nature. Thus it offers
suggestions for the regulation of worship (2:1-15), sets out the qualifications
for bishops (3:1-7) and deacons (3:8-13), and gives instructions as to the
attitude of Church leaders towards false asceticism (4:1-16) and toward individual
members (5:1-12), especially widows (5:13-16), presbyters (5:17)
and slaves (6:1-2).
The second letter to Timothy is an
earnest pastoral letter from a veteran missionary to a younger colleague,
urging endurance as the main quality of a preacher of the Gospel. Here we
encounter the theme of a good soldier of Christ (2:3) as well as words concerning
the apostasy of the last days (3:1-9), the inspiration of the Scriptures (3:16),
and the crown of righteousness (4:8). The letter was written when Paul was
probably facing certain martyrdom.
This letter, sent to Titus (an
oft-mentioned companion of Paul in the Acts) has three main topics,
corresponding to the three chapters of this epistle: 1) sets forth what is
required of elders or bishops in the face of various false teachers and local
problems; 2) the proper approach to different groups in the Church (older men,
older women, younger men and slaves), concluding with a summary of what is
expected of believers in view of God's grace; and 3) Christians are advised to
avoid hatred and quarrels and to manifest the meekness, gentleness, obedience and
courtesy made possible by God's mercy in Christ.
While Paul was under house arrest in
Rome (ca. 61-63 A.D. (Acts 28:30)), Onesimus, a runaway slave, came
under his influence and was converted to Christianity. Paul persuaded him to
return to his master, Philemon, a resident of Colossae in Phrygia, who himself
had previously become a Christian as a result of Paul's earlier preaching in
Asia Minor (vs. 19) and whose home was now a meeting place of a Christian
congregation.
Paul, in this letter, while not
outwardly condemning the institution of slavery and respectful of Philemon's
rights, sets forth a principle which would soften the harshness of slavery (vs.
16) and ultimately banish it altogether.
This anonymous letter, written prior
to the Fall of Jerusalem and the destruction of the Temple in 70 A.D.,
is an elaborate argument showing the pre-eminence of Christianity over Judaism.
The letter is evidently addressed to those who were on the verge of giving up
their Christian faith and returning to the Jewish beliefs and practices of
their ancestors. The author emphasizes three main points: 1) the superiority of
the Person of Christ to the Prophets (1:1-3), Angels (1:5-2:18) and Moses
himself (3:1-6); 2) the superiority of the Priesthood of Christ to the Levitical
Priesthood (4:14-7:28); and 3) the superiority of Christ's sacrifice offered in
the heavenly sanctuary to the many animal sacrifices offered on earth by the
Levitical Priests (8:1-10:39). Christians of all ages have also been inspired
by Chapter 11, the great Chapter of Faith.
This letter is purported to have
been written by James, the brother of the Lord and head of the Church at Jerusalem, to
Jewish Christians in the diaspora. He assumes knowledge of the Gospel on the
part of his readers and is concerned to remind them how Christians ought to
live. In this letter, James makes the famous assertion that/aitfi by itself, if
it has no works, is dead (2:15). In addition, he speaks
eloquently concerning the use of the tongue for good and evil (3:1-12), as well
as prayer for the sick (5:13-16). This text is used by the Orthodox Church concerning the
Mystery of Holy Unction or the Anointing of the Sick.
The first letter of Peter was
written to give encouragement and hope to Christians in the northern part of Asia Minor, who were undergoing
persecution (ca. 64 A.D.). The congregations, mainly of Gentile converts (1:14; 2:10;
4:3), are urged not to be surprised at the fiery ordeal which has come upon
them. They are to rejoice in their trials, knowing that they share them with
their brotherhood throughout the world (5:9). By participating in the
sufferings of Christ (4:13), they will demonstrate the genuineness of their faith (1:6,7).
This letter was written from Babylon (Rome — 5:13) during the time of the persecutions of Nero.
This brief letter is a reminder (1:12;
3:1) of the truth of Christianity as opposed to the heresies of false teachers.
The author recalls the apostolic witness as the basis of the Church's
proclamation (1:16), points to the Messianic prophecies of the Old Testament
which have been confirmed by the coming of Christ (1:19-21) and explains that
the delay of the Second Coming is due to the patience and forbearance of God,
Who desires that all should reach repentance (3:9). Because of the text
concerning the Transfiguration (1:16-18), the Orthodox Church
uses portions of 2nd Peter as one of the readings for that Feast.
This letter, written toward the end
of the 1st Century A.D., has traditionally been attributed by the Church to St. John the Evangelist. The
letter has a two-fold purpose: 1) to deepen the spiritual life of its readers
(1:3-4), and 2) to correct the heretical views of certain Gnostic teachers who
denied that God had really become man in Jesus (4:2). The theme of love runs
throughout and the book is full of contrasts: light and darkness (1:6-7;
2:8-11); love of world and love of God (2:15-17); children of God and
children of the Devil (3:4-10); the Spirit of God and the spirit of Antichrist
(4:1-3); love and hate (4:7-12, 16-21).
This letter was written to one
specific Church, the elect lady (vs. 1), probably one of the Churches of Asia
Minor. Like the first letter of John, it too was written by St. John the Evangelist
late in the 1st Century. Here he repeats in briefer form the main teachings of
1st John and adds a warning against showing hospitality to false teachers, lest
this further the spread of error (vs. 7-11).
This is a personal letter of John to
Gaius, focusing on an ecclesiastical problem regarding traveling teachers.
Gaius had extended to them hospitality, while Diotrephes, who liked to put
himself first (vs. 9), had refused to receive them, challenging the spiritual
authority of the Elder (John) (vs. 10). John rebukes Diotrephes, while
encouraging Gaius in his practice.
This letter, written about 80 A.D.,
by Jude, the brother of James and the Lord, was set forth to warn against false
teachers (Gnostics) who had made their way into the Church, characterized here
as being immoral (vs. 4, 7,16) and covetous (vs. 11,16), and rejecting
authority (vs. 8,11). They are grumblers, malcontents, and loud-mouthed
boosters (vs. 16), worldly people, devoid of the Spirit (vs. 19). Because of their
lack of brotherly love (vs. 12), it is not surprising that they create division
in the congregations (vs. 19). For their actions, they will experience God's
judgment (vs. 5-7).
This revelation was extended to St. John the
Evangelist at the end of the 1st Century while he was in exile on the isle of Patmos during the reign of the
Emperor Domitian (81-96 A.D.). This is a revelation of Jesus Christ and He is
the center of the entire book (1:1). In His risen glory (Ch. 1) He
directs His Churches on earth (Ch. 2-3).
He is the slain and risen Lamb to Whom all worship is directed (Ch. 4-5). The
judgments of the coming seven-year period of tribulation on this earth are the
display of the wrath of the Lamb (Ch. 6-19), and the return to Christ to this
earth is described in 19:11-21. The thousand-year reign of Christ is described in Chapter 20
and the new heavens and new earth in Chapters 21-22. The Orthodox Church also
sees in Chapter 12:1-6 a portrayal of the Most-holy Theotokos. One of the least
understood books of the New Testament, The Apocalypse is the one book of the
Bible most distorted by various Protestant sects.