CHRISTIAN ACADEMY FOR LEADERSHIP STUDIES

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INTRODUCTION  TO  NEW TESTAMENT THEOLOGY

1. The Place of Theology

          It is very important to know the place of theology before studying theology specially before studying the Biblical theology of New Testament or shortly known as New Testament Theology.

          It is generally accepted that theology is a branch of philosophy. Although philosophy has many branches only two are primarily concerned with religions namely theology and anthropology. Among the two, theology deals with the reality and existence of God, whereas anthropology deals with origin and destiny of man.

2. The Purpose of Theology

          Theology is a Greek compound word.  ‘Theo’ means God and ‘logy’ means study or science.  Hence, Theology means “the study of God” .  According to this meaning theology is a general term applied to philosophy as well as to any religion and the concept of God according to various religions.  (Ex. Jewish Theology).

          However in Christandom, the word is specifically used for Christian theology.

3. The Christian Theology and its branches

          Christian theology refers to the views of church concerning God, and His relation to creation.  The Christian theology has developed from the very first century AD.  However, it is a development of Jewish root.  Although Christian theology has its root in Jewish theology, it has got its own distinction.  There are some similarities as well as some peculiarities between Christian theology and Jewish theology.

          Since  Christian theology is distinct as well as peculiar, it has many branches.  Christian theology has many branches such as historical theology, biblical theology, (Old Testament Theology and New Testament  Theology), Systematic Theology, Liberation Theology, Liberal Theology etc.

4. The Source of Christian Theology

          Philosophy tries to seek answers for the reality and existence of God from the views of various personalities and philosophers down from the centuries.  But Christian theology although developed by godly men, has its only one source,  that is the Bible.  All godly men of church from the first century studied,  the Bible and developed the Christian theology.  Hence the source of Christian theology is not Christian philosophers or theologians but its only source is the Bible.  All the Christian theologians developed Christian theology based on the Bible.  However, they vary in their interpretation of the Christian scripture (The Bible), while dealing with theology.

          Therefore one must certainly accept the fact that the Bible is the true and only source of Christian theology.  If any theologian  mix his own concept with revealed truth of  the Bible, his theology would definitely  mislead the readers. 

5. Brief Definitions of Important Branches of Christian theology

 Historical Theology

            It mainly deals with the doctrine of Bible teachings and its development through out the centuries, from the first century of church  till date.  Each doctrine of Christian theology down through the centuries formed, criticized, evaluated, analysed, finalized and believed by scholars, church councils and church.

Systematic Theology

          It is a form of theology which properly arranges the doctrine under one main title and various sub-titles.  For example, when it deals with the doctrine of Christ it first collects and arranges the bible verses which are related with Christ.  Then it classifies them into various sub-titles such as Pre-existence of Christ, Virgin birth of Christ, sinless life of Christ, Death of Christ, Resurrection of Christ, Ascension of Christ and the second coming of Christ.  This doctrine of Christ is known as Christology. Including Christology, there are ten doctrinal titles in systematic Theology.  They are Bibliology, theology proper, Christology, Pneumatology, Angelology, Hamartiology, Soteriology, Anthropology, Ecclesiology and Eschatology.

Liberation Theology

            Liberation theology focuses on the Liberation of oppressed people from their oppressors on various reasons like racial oppression (Former South Africa) linguistic oppression (Ex. Tamil’s in Sri Lanka), Caste oppression (Ex: India, Nepal), Religious oppression (Ex. Many Islamic nations), Military oppression, Economic oppression etc.

Liberal Theology

           Liberal theology attempts to break the boundaries of orthodox theology. It gradually attempts to equal all religions and it believes  religions as man made one.  They try to deny any supernatural revelation of God, miracles of God etc.

Biblical Theology

            Biblical theology deals with Christian doctrine as they are revealed in historically conditioned situation in the Bible, the word of God. It has two main branches, such as the Biblical theology of the Old Testament and the Biblical theology of the New Testament.  The Biblical theology focuses on the progressive revelation of God in the Bible. The Biblical theology of the Old Testament deals with Old Testament and how the doctrines are revealed in various periods of the Old Testament whereas the Biblical theology of New Testment deals how the doctrine of Christian theology revealed to various authors of the New Testament in the First Century AD. 

          C.C. Ryrie says, “Generally speaking, Biblical Theology of the Old Testament presents the truth as it was progressively revealed in various periods, while biblical theology of the New Testament systematizes the truth as it was progressively revealed through the various writers of the New Testament.  The reason for this is apparent.  The doctrine of the Old Testament was revealed through out many centuries, while that of the New Testament was confined to less than one century” (Biblical theology of  the New Testament, C.C. Ryrie, Moody Press: Chicago: 1959: p.19).

6. The Importance of the study of Biblical Theology

          Studying God’s word is certainly necessary and important.  One can study God’s word in any method which is convenient to him.  However, biblical theology will give more understanding of the doctrine to the reader of the Bible.  The study of Biblical Theology is important for the following reasons:

• It helps to understand the doctrine in historical perspective.

• It helps to balance between the teachings of various doctrinal truths. (Ex: To balance between Revelation and Inspiration of the scripture).

          Having understood about various methods of studying God’s word, now we may study God’s word, the Bible by using the tool of Biblical theology of the New Testament.  In this subject we would analyze some important doctrine of the Bible from the New Testament perspective.

PART – A

1. The Synoptic Theology

          There are four gospels in the Bible namely the gospel according to Matthew, Mark, Luke and John.  Among the four, Matthew, Mark and Luke are known as synoptic gospels.  Gospel of John is distinguished from these three for some reasons.  The synoptic theology  means the study of theology based on three gospels-Matthew, Mark and Luke.  Before studying synoptic theology, it is better to know about important aspects of these three gospels such as Authorship, Date, Theological purposes etc.

1. The Gospel of Matthew

          The gospel of Matthew is the first book in the New Testament as well as the first book of the synoptic gospels.

Authorship

           This gospel was certainly written by Matthew, a disciple of Jesus Christ although it did not claim that Matthew was its author.  Mathew was a silent disciple of Christ.  There was a feast at his house (Matt. 9 : 10, Mark 2 : 15; Luke 5 : 29).  He was silent about identifying his house while others pointed out it  as Matthew’s house.  Matthew means “gift of God”.  He had another name “Levi”.  He was a tax collector.  He left his occupation and followed Jesus when He called him.  He was with other disciples on the day of Pentecost (Act 1 : 13) but his name later disappeared from the biblical record.  However according to church tradition, he preached the gospel for fifteen years in Palestine then in Ethiopia, Macedonia, Syria and Persia.  We do not have any clear account of his death.  According to the tradition of Eastern Church, his death was peaceful but western church tradition says he was executed.

Date and Time

           This was definitely written before 70 AD, because the destruction of Jerusalem was not recorded but prophetically expressed in Chapters 24, 25.  However, some liberal scholars claim it was written after 70 AD, because they do not believe the prophetical view of Jerusalem Destruction.  Considering various arguments of scholars, this gospel was written from Antioch in Syria just before the destruction of Jerusalem in 70 AD or 50 AD.  Although some claim this gospel was originally written in Aramaic, it was without doubt written in Greek because we do not have any early manuscript of Matthew in Aramaic language.

Theological Purpose

           Matthew gospel was written primarily to the Jews especially the Jews Christians in mind.  The author has good knowledge of Old Testament and its prophecy about the promised Messiah. He has quoted many Old Testament prophecies as they have been fulfilled in the life of Jesus Christ from his birth to his death.  Matthew presented Jesus Christ as the King of Jews, hence he began his gospel, “The book of the generation of Jesus Christ, the son of David, the son of Abraham” (Mt. 1 : 1).  Although Matthew presented Jesus Christ as the Messiah of Old Testament, his theology also included Ecclesiology of new Testament by quoting the saying of Christ as “I will build my church” (Mt. 16 : 18).  Matthew perfectly links Old Testament Christology with the New Testament Christology as well as Ecclesiology.

2. The Gospel of Mark

          The gospel of Mark is the second book of the Synoptic gospel as well as the second book in the New Testament canon.  Some believe that though this book is placed second, it was written first of all the gospels.  The primary readers were gentile Christians, particularly Romans.  This gospel does not have the genealogy of Jesus Christ, because for gentiles, especially for the Romans, the genealogy would have little meaning, probably they could not understand it.

Authorship

            Mark was the author of this gospel.  He was a son of a woman in Jerusalem and the friend of Peter.  He served with Paul and Barnabas in the first missionary journey of Paul, but failed to continue with them (Act. 13 : 5; 15 : 38, 39).  Hence, Paul thought Mark was useless.  However, Paul, twelve years later, changed his thought about Mark and acknowledged him as useful (Col. 4 : 10, 11; 2 Tim. 4 : 11).  According to tradition he established the church at Alexandria, where he was martyred.

Date and Place

  Many   scholars assure that this gospel was written first before 50 AD probably 45 AD.  Even if it was written later it was certainly written before 70 AD, before the destruction of Jerusalem by the Roman soldiers under the command of Titus.  He probably wrote it while he was staying in Rome (1 Pet. 5 : 13; 2 Tim. 4 : 11).

Theological Purpose

            There are some striking similarities between these three gospels.  Only about 60 verses of Mark are not found in Matthew and Luke.  All three writers used the oral tradition about the life of Christ as their source.  This tradition was a common knowledge among the early Christians.  Since Matthew, Mark,  Luke know this tradition they used it in their recordings.  Mark as an independent gospel emphasises the Christology by giving importance to his human nature.

3. The Gospel of Luke

          This is the third of three synoptic gospels.  It is distinct gospel because, Luke as he stated collected more information concerning Christ from many disciples and other eyewitnesses while he wrote his gospel.  Even from Mary he could have collected birth and infancy of Jesus (Luke 1 : 5 – 2 : 25). 

Authorship

          It was written by Luke, professionally a doctor.  He used many medical terms (4 : 38; 7 : 15; 14 : 2; 18 : 25).  He was gentile and converted to Christianity through the ministry of Paul, an apostle of Christ.  Although, he accepted Christ through the ministry of Paul, he had probably associated with other apostles when he visited Jerusalem with Paul.  Such visits helped him to collect information about the life of Christ in Jerusalem.

Date and Place

            This gospel was also written like any other synoptic gospel before 70 AD, more specifically about 60 AD.  There are three views concerning the place of writing: some scholars say that it was written from Caesarea and others say it was from Rome.  But some scholars suggest a moderate view saying that Luke began his writing at Caesarea and completed his writing at Rome.

Theological Purpose

            Luke did primarily write this gospel with apologitical purpose (Luke 1 : 1).  However, it does not omit the theological purpose and value.  Although Christology is prominent in this gospel, hamartiology and soteriology are also explained through the parables which focus on some individuals the rich fool (12 : 16 – 21); the rich man and Lazarus (16 : 19 – 31) the Pharisee and the Publican (18 : 9 – 14) and lost sheep, silver,  and lost son parables in chapter 15. 

1. Christology in the Synoptic Gospels

          All these synoptic gospels present the life of Christ in their own peculiar ways to the readers.  They are distinct, yet they are unique.  They do not contradict each other but they complement each other for the facts concerning Jesus Christ, his birth, life, death and resurrection.  Hence, let us now study about Jesus Christ, the King of Kings in the light of synoptic gospels.

1. Genealogy of Christ, the King (Matt. 1 : 1 – 17; Lk. 3 : 23 – 38)        

          Matthew as well as Luke give the geneology of Jesus.  Matthew’s genealogy is arranged in three division beginning from Abraham, whereas Luke’s genealogy recorded back to Adam.  Matthew contains forty one names while Luke contains seventy four names.  Matthew present genealogy from Abraham because he mainly wrote to the Jews for who Abraham was forefather.  Luke traced back to Adam because he wrote it to gentiles.  Matthew presented Jesus as the son of David to make him the King of Jews whereas Luke presented Jesus as the son of man through Adam to make him the saviour of mankind.  Although the genealogy is concerned with the person Jesus, both Matthew and Luke’s genealogy is distinct.  Endless discussions have been made concerning these two accounts of geneology.  However many scholars concludes that Matthew’s genealogy is through Joseph while Luke’s is through Mary.  Anyhow, both geneologies demonstrate Jesus’ right as heir of David.  Matthew genealogy emphasis the kingship of Jesus while Luke’s genealogy demonstrates the kingship as well as saviour hood by bringing together Abraham’s line from Adam.  Hence Jesus Christ is the King of Jews and by becoming their king whereas he becomes the king of Gentiles of becoming their saviour first.

2. Birth of Christ the King (Mt. 1 : 18 – 2 : 23; Lk. 1 : 26 – 2 : 38)

          The birth of king is as unique as it was and as it is recorded in the gospel narratives.  The birth of king was first announced to Mary and then to Joseph.  Their response to the announcement was a clear proof of virgin birth.  The virgin birth certainly means that the conception of Jesus was without a human father but only by  a mother and thus contrary to the rules of nature.  Ryrie says, “It was not the opening of Mary’s womb, as in the case of Elizabeth, but the activating of it apart from a human male being and after the conception took place the course of pregnancy and birth were normal”.

          Mary responded to angel, “How can this be, since I do not know a man?” (Lk. 1 : 34).  Joseph having known his bethorthal wife being conceived also thought to put her away secretly.  However he changed his plan only because of his response to angel’s warning (Mt. 1 : 19 – 21).  Their response and attitude clearly depicts the evidence of virgin birth of Jesus Christ.

3. Adoration of the King (Lk. 2 : 8 – 14 ; 22 – 38; Mt. 2 : 1- 12)

          Having received the message from angels, shepherds went and worshiped the king immediately.  After forty days, when Mary went to the temple with child, Simeon and Anna praised God and adored Jesus, the new born king.  However, neither Herod nor the religious leaders of Israel then was aware of Jesus.  They only came to know about the King’s birth when the wisemen enquired about Jesus.  God providentially and miraculously guided the wisemen to Jesus whom they adored and offered gifts.

4. The Childhood of the King (Mt. 2 : 13 – 23; Lk. 2 : 39 – 52)

          Gospels do not elaborate about the childhood of Jesus.  Jesus grew in a good and loving family environment of Joseph and Mary.  This family went to the temple every year.  It was not required in law that a woman must go to temple every year.  Yet Mary went every year.  Her going to temple every year shows how much she was faithful to God.

          The gospels do not explain any thing about the education of our Lord Jesus.  He had no formal education (Mk. 6 : 2; Jn. 7 : 16).  However, He was able to read and to write (Lk. 4 : 16 – 18; Jn. 6 : 6).  He was probably taught in letter and trained in law by Joseph and Mary as any other poor Jewish family train their children in home instead of sending to Rabbies (Deut. 6 : 7, 20 – 25).

          The Lord went to the temple at the age of twelve.  Then the gospels are silent about his life till he attaned the age of thirty.  He lived in Nazereth for these eighteen years of silence by obedient to his parents (Lk. 2 : 51 – 52).  He grew there and learnt carpentry and practied it as his occupation (Mk. 6 : 3).  His life is an example to all youth around the globe. 

Note : Some falsely propagate that Jesus came to India during his youthhood.  It is a shear misconcept.  Because the gospels clearly inform “he went down with them and came to Nazareth and was subject to them” (Lk. 2 : 51).  There in Nazareth he  lived obediently to parents and worked as a carpenter till he came to ministry (Mk. 6 : 3).  His villagers recognized him as carpenter.  How could they recognize him if he had gone away from Nazareth?

5. The Baptism of the King (Mt. 3 : 13 – 17; Mk. 1 : 9–11; Lk. 3 : 21–22)

          Jesus Christ received baptism by immersion in Jordan river.  The Greek word baptize normally means “to dip or to immerse”.  Hence, Jesus received baptism in the same mode.  However, the question is “why He received baptism?”.  Before answering this, one must understand the basic idea of Jewish baptism.

Background of Jewish Baptism

            Baptism basically meant for purification and renewal by the Jews.  During the period of gospels, those who wanted to convert to Judaism took baptism before a Jewish Rabbi.  Those proselytes circumcised, offered sacrifices and baptized himself in the present of the Jewish rabbis.  Then the rabbi accepted the proselyte into Judaism and granted all the privileges of Judaism.  Hence, this Jewish proselyte’s Baptism was a public outward testimony of his inner conversion.

Innovative Baptism of John, the Baptist

            John, the Baptist was reformer of Jewish baptism.  He administered baptism completely different from proselytes’ baptism.  Hitherto, the proselytes were administering baptism himself when they wanted to convert into Judaism.  But John the Baptist asked not the proselytes but the Jews to be baptized in order to show the obedience accepting his message of kingdom.

          Ryrie says, “When John came asking men to be baptized by him it was the most startling way he could ask them to identify themselves with what he was preaching.  He was not asking them to become Jews (they already were) . . . . The method of being baptized by another person, new with John, the Baptist was the method of Christ’s baptism” (p. 45).

          Proselytes administered baptism themselves, but John administered the baptism on another person (Jew) who accepted his message of kingdom.  Thus John, the Baptist introduced and administered a new method of baptism that one administered baptism on another. 

Purpose of Jesus’ Baptism

          Why Jesus received baptism from John?  There are various views about this question.  Was Jesus a sinner?    He was not a sinner to be baptized for repentance.  Did he receive baptism to be a model to believers of church?  It seems right in one sense.  But it could be rejected because John, the Baptist did not have any church when he baptized others.

          The most correct view of Jesus’ baptism is that He received baptism to identify himself with the John’s message of kingdom.  The citizens of kingdom need to be baptized, Jesus Christ being the king of kingdom received baptism from John and validated John’s message of kingdom and John’s baptism.

6. The Temptation of the King (Matt.4 : 1-11; Mk. 1 : 12-13; Lk. 4 : 1–13)

          Jesus was tempted by Satan.  Why the Holy Spirit led Jesus to temptation?  The purpose of temptation was not to make him a sinner but to declare and to  demonstrate him  the sinless one.  He was unable to sin due to his divine origin.  He overcame temptation.  The temptation proved two things, First, it proved that He was the divine king (Messiah) and second it proved that He could be the only sinless saviour of the world.

7. The Names and Titles of King

          There are many titles and names given to the king in New Testament.  Jesus was his human name.  Jesus was probably Aramaic form of Hebrew name Joshua which means “Lord Saves”.  Hence the very name Jesus includes “Lord” in itself.  There are other names to Jesus such as, Immanuel, Lord, Christ, Saviour, Prophet, Son of God and Son of Man.  All these names and titles bear witness for his divinity one way or other, especially Son of God.  The title ‘Son of God’ does not mean he was born to God but means, that  He originated and has divine quality and equality with God.  Hence this term simply means Jesus was divine.  His divinity by using this term was proven.  God declared it at Jesus Baptism (Mt. 3 : 17; Mk. 1 : 11; Lk. 3 : 22).  Even satan said him “Son of God” (Lk. 4 : 3, 9).

8. The Purposed Miracles of King

          Jesus performed many miracles in his three years of earthly ministry.  The first purpose of doing miracles was nothing but to authenticate his divinity (Mt. 11 : 4 – 6).

          “Is miracle possible?”.  Miracle is possible with God.  Miracle is defined as it is a divine supernatural intervention in nature to cause an effect in physical laws.

          The second purpose of miracle was to demonstrate God’s power to unbelieving sinful humanity so that they could recognize the supernatural acts over the physical laws of nature (Jn. 4 : 48).

          The third purpose of miracles was to prove the teachings of Christ through parables was absolute facts.  Eg. He taught about forgiveness and to prove it, he delivered a man from his inability (Mt. 11 : 4 – 6; Jn. 5 : 1 – 15, Mt. 9 : 3).

9. The Special Offices of Unique King

          Jesus was the divine king and expected Messiah of Jews.  However he has to function in other offices such as Saviour, prophet, Priest, Judge etc.

          He as the king has four special roles.  The first, he as the king is the expected Messiah of Jews.  Simeon and Anna recognized Jesus as messiah (Lk. 2 : 22 – 38).  The second, he as the king is the promised Saviour of the world (Gen. 3 : 15; Mt. 1 : 21; Lk. 1 : 47, 2 : 8 – 14; 24 : 46).  The third, he as the king will be the judge of universe and the fourth, he as the king is the good shepherd (Mt. 26 : 31, Mk. 14 : 27).  The word shepherd is a title given to the leaders of Israel.  Hence Jesus is the best Leader of all people. Jesus is also a prophet.   He is the greatest of all prophets. (Mt. 13 : 57; 16 : 14; 21 : 11, 46, Mk. 6 : 15, 8 : 28; Lk. 7 : 16, 39; 9 : 8, 19; 13 : 33 – 34; 24 : 19).  He did the role of prophet during his earthly ministry.

          He is the Heavenly High Priest as well.  He offered himself and entered into heaven, the Holy of Holies to intercede for sinners (1 Jn.      2 : 2).

10. The Ministry of the King

          The primary and first ministry of Jesus was his teaching ministry.  He began his ministry by reading the scripture (Lk. 4 : 16 – 18).  He was a great teacher   although he was not taught in Rabbianic school.  He was called Rabbi by people.  They called him Rabbi due to his quality of his teaching.  He taught first in synagogue service regularly (Mk. 1 : 21; Mt. 4 : 23).  He also taught outside environment (Mk. 4 : 1).  He used illustrations, parables, interrogation in his teaching.  He taught authoritatively (Mk. 1 : 22, 27).  He taught not only to his disciples but also to the common people whereas Rabbis taught only to their students or disciples.  Hence, Jesus attracted the mass.  Jesus was gracious and compassionate while he was authoritative.  This quality of Jesus was also quite different from other Jewish teachers (Lk. 4 : 22).  His teaching concerning kingdom equally concerned about man as well as woman (Lk. 13 : 19, 21), Ex. The parable of lost sheep by a man and of lost coin by a woman (Lk. 15 : 4, 8).

          He also taught on various subjects like sin, salvation, angels etc.  In teaching of sin, he taught an universality of sin (Mt. 6 : 12; Lk. 11 : 13; Mt. 13 : 47-50; 22 : 1 – 14; 25 : 1 – 13; Mk. 2 : 17; Lk. 5 : 32) on total depravity of man (Lk. 10 : 25 – 37; Lk. 15; Mk. 7 : 20 – 23; Mt. 11 : 16 – 19; 12 : 39; 17 : 17; 23 : 1 – 39) and various forms and manifestation of sin through hyprocrisy (Mt. 23 : 1 – 39) covetousness (Lk. 12), Blasphemy (Mt. 12 : 22 – 37); Pride (Mt. 20 : 20 – 28),  Disloyalty (Mt. 8 : 19 – 22), Immorality (Mt. 5 : 28), Vain talk (Mt. 12 : 36 – 37) and unfaithfulness (Mt. 15 : 14 – 30; Lk. 19 : 12 – 27).  He not only taught about sin but also the forgiveness of sin (Mt. 6 : 12, 26 – 28; Mk. 10 : 45; 11 : 25, 26; Lk. 11 : 4; 17 : 3, 4).

          As Jesus taught about sin, He also taught about the importance of salvation.  Since man’s nature is evil and corrupt, man needs repentance (Mt. 12 : 34; 15 : 11, 17 – 20; 18 : 3; Mk. 7 : 20 – 23; Lk. 11 : 13).  His vicarious death provides salvation to man (Mt. 20 : 28; 26 : 28).  The salvation in Christ is applicable and available to all (Lk. 2 : 10) including all gentile (Lk. 2 : 32; Jn. 3 : 6).

          As he taught about earthy matters, he also taught about heavenly beings that is angels.  Although many have no idea about the angels, Jesus the greatest teacher of world ever knew taught clearly and authoritatively about angels.  He believed and taught about the existence and nature of angels.  (Mt. 22 : 29, 30; Mk. 12 : 25; Lk. 24 : 4; Mk. 16 : 5).  Angels ministered to Jesus from his birth till his ascension (Lk. 1 : 26; Mt. 4 : 11; Lk. 22 : 43; Mt. 28 : 2; Lk. 24 : 4 – 6, 23; 9 : 26).  Having taught about angels,  He also taught about other fallen angels such as satan and demons. (Mt. 4 : 6 – 10; 13 : 39; Lk. 13 : 16; 22 : 31; Lk. 10 : 18).  Satan and demons are spirit beings as other angels (Mt. 8 : 16; 17 : 18; Mt. 9 : 25; Lk. 10: 17, 20; Mk. 5 : 8 – 14).  They often led man to sin on moral impurity (Mt. 10 : 1; 12 : 43; Mk. 1 : 23 – 27; 5 : 12, 13; Lk.  4 : 33 – 36).

11. The Rejection of the King

          Jews began his ministry at his age of thirty.  He preached and people wondered about his teaching, preaching and doing of miracles.  However this trend gradually getting changed after two years of Jesus’ ministry.  People started rejecting him day by day.

• He was rejected by Gadarenes (Mt. 8 : 34).

• Scribes and Parisees rejected Him for forgiving others (Mt. 12 : 1 – 50; 15 : 1 – 20; Mt. 9 : 3, 11).

• People of cities started rejecting Jesus (Mt. 11 : 20 – 30) although He graciously invited them.

• People of Nazereth repudicated him (Mt. 13 : 53, 58).

• Richman Rejected Jesus (Mt. 19 : 16 – 26).

• Religious leaders rejected him (Mt. 21 : 23 – 22 : 14).

• Political class of Herodians and Sadducees repudicated him (22 : 15 – 46).

• Finally Nation Israel with Romans jointly rejected Him and crucified Him (Mt. 26, 27).

          Matthew has well outlined and explained How Jesus was gradually and systematically rejected by individual both rich and poor, by villages and cities, by own villagers and strangers, by religious and political leaders and finally by nation Israel and Roman empire who officially crucified Jesus.  The rejection of Jesus by the nation Israel was well summed (Jn. 1 : 11).

12. The Condemnation and Crucifixation of King

          In the Garden of Gethsemane, He prayed for the passing of the cup from him.  The question here is ‘why he prayed so?’

          Some think  He was afraid of death.  This view is totally wrong, because Jesus many times plainly stated he came for the very purpose “to die for sinners” (Mt. 26 : 28).

          The correct view of this prayer is that Jesus prayed to the father that He should not be proved as criminal on any grounds specifically with any charges of criminal activity in His trial which he expected  soon.  If any charges proved on Him either rightly or falsely, He could not be qualified as the saviour.  So He prayed the cup of criminal charge be removed.  The cup represents not his death but criminal charge against Him.  Jesus’ prayer was properly answered by the Father in  the following trials on Jesus.

          After Jesus prayed, He was arrested.  He was taken to trials before the High Priest (Mt. 26 : 57-68; Mk. 14 : 53-65; Lk. 22 : 54-65; Jn. 18 : 12 – 27), before Pilate (Mt. 27 : 2, 11 – 14; Mk. 15 : 1 – 5; Lk. 23 : 1 – 5; Jn. 18 : 28 – 38), before Herod (Lk. 23 : 6 – 12) and again before Pilate (Mt. 27 : 15 – 26; Mk. 15 : 6 – 15; Lk. 23 : 13 – 25; Jn. 18 : 39 – 19 : 16).

          The trial was totally unfair.  The religious leaders of Israel under the headship of High Priest, enquired Jesus at night.  Enquiring night itself was wrong according to the Jewish tradition of law.  Then they charged falsely.  Hence they could not prove by producing false witnesses.  Jesus silently but boldly faced that charges.

          Pilate enquired but he could not find anything in Jesus against Roman Government.  He asked “Are you king?”  Jesus replied “as you say”.  Yes.  Jesus was the king of Truth.  Since Pilate could not find any crime in Jesus, He sent Jesus to Herod.  He could not trace any crime in Jesus.  So, he sent Jesus back to Pilate.  Again in enquiry, Pilate found Jesus was innocent.  Although he wanted to release, due to crowd’s threatened request, he released Barabas and allowed to crucify Jesus.  As Jesus prayed, He could not be found any sin (crime) in Him.  His “cup of crime”  falsely charged was removed  by the Father who answered favourably to Jesus’ prayer.

          Jesus uttered, seven sentences on the cross while he was crucified.

• Father forgive them; for they know not what they do?” (Lk. 23 : 34).

• Today shall thou be with me in Paradise (Lk. 23 : 43).

• Woman, behold thy son. . . behold thy mother. (Jn. 19 : 26 – 27).

• My God, My God, Why hast thou forsaken me? (Mt. 27 : 46; Mk. 15 : 34).

• I thist (Jn. 19 : 28).

• It is finished (Jn. 19 : 30)

• Father into thy hands I commend my spirit (Lk. 23 : 46).

          Jesus died on the cross after hanging for about six hours on the cross.  His death itself was a miracle that made Pilate to astonish by having Jesus death before the normal expected time.  So Jesus’ bones were not cut as foretold (Ps. 16).

13. Proof to being King

          All gospels record the resurrection of Christ, because it is the most wonderful of all miracles of history.  Jews thought that by crucifying  Jesus that they proved He was not Messiah of  Israel, but Jesus proved by his resurrection that He is the true Messiah of Israel and the saviour king of Gentiles. 

          Ryric says, “Thus the resurrection is proved (that is Mark’s emphasis) it in turn proves all of Christ’s claims (this is Mathew’s emphasis – 28 : 6) and it is the basis of newness of life (this is Luke’s emphasis).

III.    The Eschatology of the Synoptics

          The synoptic gospels are centred in Christology and focus on eschatology especially of a future kingdom in which Christ is going to be the king.  The kingdom concept was first preached by  the prophetical messenger John the Baptist (Mt. 3 : 1 – 12) explained by the royal messenger Jesus Christ (Mt. 4 : 17 ; Mk. 1 : 14) and announced by the apostolic messengers (Mt. 10 : 1 – 11 : 1).  Their message of the kingdom was “Repent, for the kingdom of heaven is at hand”.  The people were willing for kingdom but hesitant about repentence”.

1. The Meaning of the Kingdom

          The meaning of the kingdom is interpreted in various ways. Scholars vary in their idea and meaning of kingdom.  The following are the main ideas concerning kingdom.

1. Universal Kingdom of God: (Ps. 45 : 6; 103 : 19; 145 : 10 – 13; Dan. 4 : 3)

          God is the king of entire universe, because He created all, He rules the creation.  All including satan is under his rule (Job 1 – 2).

1. Kingdom of David (2 Sam. 7 ; Ps. 2, 110; Jer. 23 : 3 – 8; Dan. 7 : 13 – 14; Mt. 1 : 1 – 17; 2 Tim. 4 : 18)

          This idea of  kingdom is based on the promise given to David.  This promised eternal kingdom needs an eternal king, who is the messiah.  After one thousand years of promise to David, Jesus in the line of David was born (Mt. 1 : 1).  But Israel rejected Him as their messiah.  Jesus explained their rejection and reward in parable of ten minas (Lk. 19 : 11 – 27).  Jesus will rule this earth through the kingdom of David for thousand years.

1. Kingdom of God (Jn. 3 : 3; Heb. 1 : 4-11; Mt. 6 : 33; 12 : 28; 19 : 24; 21 : 31, 43)

          In this view of kingdom, God is the ruler over all moral creatures, who willingly submit themselves to His rule.  This moral creatures include all people who are born in the family of God (Jn. 2 : 3) by receiving Jesus as their only saviour.  It also includes all good angels. (Heb. 1 : 4 – 11).  (Hence kingdom of God was preached to both Jews and Gentiles – Acts 19 : 8, 23, 28).  

1. Kingdom of Heaven (Matthew Gospel used this term 32 times)

          Since this term can refer to the kingdom of David and sometimes to the kingdom of Christ being built by the church, he uses the term “Kingdom of Heaven”.  The kingdom of heaven is not a kingdom that rules in heaven, but a kingdom that comes from heaven to rule on the earth.  This term has its root in Daniel 2 : 44; 7 : 13, 14, 22, 27, when the God of heaven will set up a kingdom to rule over the earth.  This kingdom was not yet set up.  But it will be established as the answer of prayer of our Lord Jesus Christ,  “Thy kingdom come.  Thy will be done in earth as it is in heaven” (Mt. 6 : 10) in future.  Then Jesus will be called king of kings and lord of Lords (Rev. 19 : 6).  Kingdom of Heaven refers to an earthly kingdom, because it has some elements of good and some evil presence as explained in the  parable of Mt. 13 : 31-33.  The birds in this parable represent satan (cf. Mt. 13 : 4, 19).  Satan can be present in earth only, not in heaven.  Hence this parable refers to an earthly kngdom, known as “Kingdom of Heaven”.

          Leaven in Mt. 13 : 33 symbolizes evil in scripture (Mk. 4 : 13; 1 Cor. 5 : 6 – 8; Mt. 16 : 6 – 12).  Jesus also taught wicked people   will be separated (Mt. 13 : 24 – 30; 26 – 43, 47 – 50).  This separation will occur immediately after the tribulation (at the end of the age – 13 : 39, 49) when unbelievers will be judged by Christ (Mt. 25).  So the kingdom of heaven refers first to the kingdom of David, where Christ will sit on the throne of David to rule over earth to guarantee that God’s will is done on earth as it is in heaven. Second it refers to church when believers are being translated from the kingdom of Darkness into Christ’s kingdom (Col. 1 : 13) through faith in Christ because the church is a part of Christ’s kingdom and will rule with Christ when He sits on the throne of David during His rule over earth for 1000 years (Ps. 2 : 6-9; Act 13 :32-49; Rev. 2 : 26-27; 3 : 21)

1. Millennial Kingdom (Rev. 20 : 4-6; Dan. 2 : 34-35,44,45; Is. 24:22)

          Jesus Christ will set up His throne in Jerusalem and will rule over earth for 1000 years. Those who obey Him will be blessed; those who disobey will be judged (Zech. 14 : 16-21).

1. Eternal Kingdom ( 21-22; 2 Pet. 3 : 10-13)

          After the completion of one thousand years of rule of Christ on earth, satan will be losed.  Hence, satan will gather all unbelievers of millennial age and revolt against Christ.  God will destroy them and their revolt by fire. Then all unbelievers of all ages will be judged and sent into hell forever. After this God will create new heavens and a new earth over which He and His son will domain forever.  (1 Cor. 15 : 24-28; 2 Pet. 1 : 11).

Discussion of Opinions regarding above ideas of Kingdom

          There are different opinions about the above kingdom ideas among scholars.

1. Generally all agree that universal kingdom refers to God’s rule over all His creation both in heaven and earth, seen and unseen.

1. Although all agree God’s universal kingdom idea, they vary in their opinion about other kingdom ideas. Some say kingdom of God and kingdom of heaven are synonymous. Because Matthew uses both terms in his gospel (kingdom of heaven 32 times and kingdom of God – 5 times.)

• Some scholars disagree with the above opinion (ii). They say both are different. They say kingdom of God refers to God’s mysterious or spiritual rule over his moral creature especially with saved people and with good angels. Whereas kingdom of heaven refers to Jesus’ ruling over earth according to God’s will (Mt. 6 : 10).

1. Some scholars believe that kingdom of David, kingdom of heaven and Millennial kingdom all refer to the earthly rule of Jesus Christ from Jerusalem for 1000 years which will be fulfilled after the second coming of Christ.

1. Some believe that if kingdom of God and kingdom of heaven are synonymous, the four ideas that is, kingdom of David, Kingdom of God, kingdom of heaven and millennial kingdom refer to one unique kingdom of Jesus Christ (that is millennial kingdom).

1. All scholars generally agree that eternal kingdom is the future kingdom after the end of all ages, where God rules eternally all the saved ones of all ages in new heaven.

• Many think debate on kingdom idea is not necessary but the repentence toward God is necessary and important to enter into His kingdom whatever form it may be.

          Let us now again come to kingdom presentation in the synoptic gospels.  John, the Baptist and Jesus preached “Repentance” to Israel but Nation Israel gradually rejected it, specially Israel failed to recognize Jesus,as their king.  When Jesus knew the rejection of Israel,  He revealed the plan of establishing His church (Mt. 16 : 18).

          God meant to bring citizen to His kingdom through Israel, but when it failed to accept God’s plan, Jesus presented the new plan of establishing church so that the church can prepare and bring citizen to His kingdom.  Since, Israel failed to prepare citizens to God’s kingdom, the church instead of Israel has been established to fulfilling the same task of preparing the citizens for God’s kingdom.

2. Qualities of Kingdom citizen (Mt. 5 : 1 – 7 : 29)

          The qualities of citizens of kingdom are pictured in Mt. 5 : 1 – 7 : 29.  This explains every citizen of kingdom must maintain relationship with God (5 :3 – 6) with fellowmen (5 : 7 – 12) and with the world (5 : 13 – 16) according to this fashion. It is often called the Beatitutes.

          Every citizen of kingdom must follow the law code of kingdom as given in scripture for murder (5 : 21-26), for adultery (5 : 27-30), for divorce (5 : 31 – 32), for keeping oaths (5 : 33 – 37) for non-resistance (5 : 38 – 42), for showing love (5 : 43 – 48), for almsgiving (6 : 1 – 4) for prayer (6 : 5 – 15, 7 : 7 – 12), for fasting (6 : 16 – 18), for money matters (6 : 19 – 24) for livelihood (6: 25 – 34) and for making judgement (7: 1-6).

          Jesus then differentiate the true citizens of kingdom with other through the examples of two ways (7 : 13-14), two kinds of trees (7 : 15 – 20), two professions (7 : 21 – 23) and two builders (7 : 24 – 29).

3. Postponement of Kingdom

          The Jews as nation has failed to repent although a few individuals repented through preaching of John the Baptist, Jesus Christ and the disciples.  They were not willing to accept Jesus Christ as their king, the promised Messiah.  They were committing an unpardonable sin by rejecting Jesus (12 : 31, 33). Their rejections are shown in Matthew chapters 11 &12.  (The climax of rejection was crucifixation of Jesus).

          Since the Jews began to reject Jesus, He started teaching in parables about the mystery of kingdom, because kingdom was going to be postponed due to rejection of the king of kingdom.  The parables in Matthew chapter 13 must be explained in the context of rejection of  king and of the postponement of kingdom. In the parables of Mathew 13 Jesus brings out some truths about kingdom. These parables are applicable to the time between Jesus first advent and the Second Advent. 

          Ryrie says, “Obviously, that period includes the time during which Christ is building His church, but the mysteries of the kingdom of Heaven have to do with the rule of God over the whole world, not with the government of the Head over the church. They concern conditions during the course of the time during which Christ is absent from the earth” (p. 89).

          Kingdom has been now postponed, but God is preparing citizens for His kingdom during this period of absence of Jesus’ visible presence in earth.  Seven parables of Matthew 13 speak the mysteries of kingdom during the time when Christ is absent from the earth.

          ‘Parable’ means “casting alongside”

          Parables convey the heavenly truth by using earthly facts. They are used for explaining spiritual matter by telling an earthly matter.  Parables make us to understand doctrine clean at the same time it is hidden (Mt. 13 : 11 ff).

1. The sower (13 : 1 – 23)

Jesus is the sower. The seeds are the persons who received the word.  The fruitfulness vary depending upon the persons.  The fruitfulness is shown through the testimony in world. Some fail to testify Christ in this world when Christ is absent in this world.  The failed one is unfruitful.

1. The Wheat and Tares (13 : 24 – 30, 36 – 43)

Here also the sower represents Christ; the field is world. Good seeds are the children of kingdom, satan plants counterfeit among good.  Both good seed and tares grow together until angels separated them at the end of the age.

1. The Mustard Seed (13 : 31, 32)

As the mustard seed, yet grows like tree, the kingdom concept grows fast and wide through Christendom during the course of this age.

1. The Leaven (13 : 33)

Leaven represents the evil or falsehood (Ex. 12 : 15; Lev. 2 : 11, 6 : 17; 10 : 12, Mt. 16 : 6; Mk. 8 : 15; 1 Cor. 5: 6; Gal. 5 : 9).  The falsehood would spread fast in the world against the truth. (Some think leaven may represent gospel.  This idiea of the gospel leavening the whole world is an outright contradiction of scripture (1 Tim. 4 : 11; 2 Tim. 3 : 1- 7) and of the facts of contemporary history – Ryrie. p. 91).

1. The Hid Treasure (13 : 44)

Treasure may represent “salvation”, which is hidden in a field (Israel). A man who knows the value of salvation, given in Jesus born in Israel may forsake all for enjoying salvation.

1. The Pearl of Great Price (13 : 45 – 46)

Here also a merchant (sincere seeker) is ready to sacrifice all for the sake of enjoying salvation.

(However some interpret that the two parables of treasure and of pearl represent kingdom of heaven.  The man and merchant represent Christ who gave himself on the cross for kingdom of heaven).

1. The Dragnet (13 : 47 – 50)

This parable is probably conveying the idea of judgement, explained in the parable of wheat and tares (13 : 24 – 30, 36 – 43).  The angels will separate the good fish from the bad ones at the end of age. This separation may happen at tribulation end

Hence every parable of Matthew 13, explains at least one truth of kingdom.

4. Prophecies concerning Kingdom

          Having postponed the kingdom, Jesus prophetically told and explained the future kingdom, when disciples questioned about Jerusalem (Mt. 24 : 1 – 3; Mk. 13 : 1-4; Lk.21 : 5-7).

          In fact these questions provoked him to utter these prophetical explanations.

• When would these destruction be?

• What will be the sign of your coming?

• What will be the sign of the end of the age?

          Jesus answered to their questions very elaborately and prophetically. He first answered about the destruction of Jerusalem which is not found in Matthew’s record. Luke recorded it. Although many think   the destruction refer to the event of 70 AD, the destruction spoken by Jesus in these passages doesnot certainly refer to the destruction of Jerusalem at 70 A.D, because the Lord refers the destruction of these passages in relation to his second coming. When one carefully read and study the words in these phrases in the olivet discourse, it is obviously evident that all those phrases refer to the great tribulation period and event related with Jesus’ second coming after tribulation (Mt. 24 : 3, 6 – 7, 14 – 15, 21, 29-30, 37, 42, 44; 25 : 10, 19, 31).

          Ryrie says, “If the discourse as a whole refer to the time of second advent, the two particular passages concerning the messianic kingdom must also be interpreted of that time; and therefore, those two passages, the parable of the ten virgins (25 : 1 – 10) and the judgement of the Gentiles (25 : 31 – 46) which speak of the millennial kingdom, demonstrate that it was in no way abrogated by any other teaching which Christ introduced” (p. 93).

          When the disciples asked the questions, their mind was filled with the assumption, that destruction of Jerusalem and events related would be simultaneous.  Jesus did not attempt to correct these impressions.

          When Jesus answered about the sign of the End of the age (Mt. 24 : 4 – 26), he said about the disturbances in physical realm (v: 6-7), the appearance of false Christs in spiritual realm (v:5), the persecution of Jews and disinterest in religious life (vv: 10 – 12); appearance of the abomination of desolation (v. 15-22) and the worldwide  preaching of the gospel of the kingdom (v : 14). These signs did not happen at the events of 70 A.D. So, these will happen during tribulation period before the second coming of Christ.

          Then Jesus answered to the second question of disciples about His second coming (Mt. 24 : 27 – 31).  Jesus’ second coming is visible (v: 27) and accompanied by a great carnage on earth (v: 28) and unusual physical Phenomena (v : 29). At this time, son of Man will bring mouring among tribes (v: 30; Zech. 12 : 10 -12).  The final regathering of the Jews from all over the earth will be effected at the Lord’s return (v: 31).

          Jesus presented a few illustrations about His return.  The fig tree (24 : 32-35) is one of the illustrations, which represent Israel.  Another illustration of His return is similar to the days of Noah (24 : 36 – 39), an unpreparedness of the normalcy of life which people will attempt to experience in those days. The illustrations of two (24 : 40 – 42) and the faithful servant explain the need of preparedness in view of the separation which the return of Christ will bring.

          The illustration of the ten virgins (25 :1 – 13), the talents (25 : 14 – 30) and the judgements of the gentiles (25 : 31 – 46) informs the warning of judgement and exhortation to preparedness. This shows the reward either in the kingdom of Heaven or in the punishment in Hell.  These passages clearly show that the kingdom of Heaven is yet to be established at the return of Christ.  Thus the Davidic kingdom could not have been suppressed by the church.

          The synoptic gospels present the king and His kingdom.So their theology is the theology of the king and His kingdom. Matthew is the theological Gospel of the synoptics.

Discussion on Kingship and Crucification of Christ

• Would Jesus have been crucified? If the Jews ever accepted Jesus as their king, being the king?

     Jesus would have been certainly crucified, even if the Jews had  accepted him as their king. The Roman rulers would not accept Jesus kingship even if  Jews had accepted Jesus because the Roman could not tolerate any other who claims kingship against the Roman emperor. So, the Roman would have crucified Christ, if the Jews accepted Jesus as their  king.

PART – B

1. INTRODUCTORY MATTERS OF ACTS

1. Authorship

          One who wrote the gospel of Luke’s was the author of Acts. He was a Greek, not a Jew since his name is not mentioned with the circumcised in Col. 4 :12 – 14.  He was a doctor. He probably was a convert to Christianity through the ministry of Paul. However, much details are not available regarding his native (Antioch of Syria or Philippi) and his conversion.

          Although he was a medical doctor, he worked as a missionary in Paul’s team (Act 16 : 13, 17). He also worked about six years in Philippi as missionary and he preached in Rome (Philemon 24). He assisted and treated Paul and perhaps did arrangement to Paul’s burial (2 Tim. 4 : 12).

Date

          The book of Act was probably written shortly after writing his gospel. It was certainly written before the destruction of Temple in 70 AD, before the martyrdom of Paul and before the burning of Rome during Nero since Luke did not record these important historical events. Based on these facts Acts was written before martyrdom of Paul in 68 AD. Perhaps, it was written about 63 – 65AD.

1. Importance of Acts

           Luke as a doctor well trained in medicine as well as in writing. He was a skillful writer.  Before writing the gospel, he carefully collected information (Luke 1 : 1).  Without doubt Luke applied the same method in writing Acts.

          The material for writing Acts was taken from his personal experiences of ministry with Paul (We- 16: 9 – 40; 20 : 5 – 28 : 31) collected from Paul (Act 7 : 9; 11 : 25 – 30; 13 : 1 – 16: 8; 17 : 1 – 20 : 4) and from other co-missionaries (Silas, Timothy, Titus, Aristarchus, James, Philip and his daughters – 19 : 29; 20 : 4 ; 21 : 8, 18; Col. 4 : 10; Phil. 24). Having collected needed information, Luke properly arranged this historical book. Act is not a doctrinal book but a historical work.

          In this historical record, Luke gives the plan of his writing based on the plan of God preaching the gospel in Acts 1 : 8.  He recorded how gospel was preached beginning from the day of Pentecost in Jerusalem and reached Rome westward.

          In this gospel, Luke recorded the works of Jesus Christ while he was in earth, but in Acts, he recorded the works of Jesus Christ while Jesus is exalted in heaven.

          In his writing of Acts, he carefully arranged the materials how Peter ministered in establishing churches, in Jerusalem, Samaria and Joppa and how Paul enlarged the church in gentile territories.

          Although Acts basically was a historical book, it is included in the canon of the Bible books not only for historical value, but for its scriptural as well as theological value. The epistles of Paul can not get historical value, if Acts is not in the New Testament. So also, Pauline theology is historically supported by Acts. Hence, Acts has a special value in studying New Testament Theology.

III.    The Theology of Acts

1. Doctrine of Scripture

          There are about 110 ireferences from Old Testament taken from messianic passages of Deuteronomy; the Psalms and Isaiah.  It shows the early church believed that events related to Christ and to church are fulfillment of Old Testament prophecies (Act 1 : 16; 2 : 25; 13 : 33; 4 : 25; 28 : 25)  The church recognized the authority of scripture (3: 18, 21; 13 : 46 – 47; 15 : 15 – 18, 26 : 22 – 23).

          New Testament writers used text from Hebrew Old Testament as well as Septuagint. They sometime quoted the sense of verse instead of quoting the verse directly.  While quoting the sense of verse, they mentioned “the scripture says”.  Their mind was filled with scripture.

2. Doctrine of God

          As God is assumed in the Old Testament, the book of Acts recorded the assumption of God as preached by apostolic preachers .  The belief of God was there even among the gentiles (14 :15; 17 : 22).  Acts records a number of characteristics of God. Such His creatership (14 :15; 17 :24), sovereignity (4 : 24, 28; 13 : 48; 17 : 26). He is beneficent to all in relation to natural blessings. (14 : 17; 17 : 30).

          He is near to all (17 : 27; Deut. 4 : 29; Ps. 145 : 18).  He revealed and spoke in times past (7 : 2, 6, 31).  He revealed through providential workings (5 : 19;7 : 53; 8 : 26; 10 : 3; 12 : 7) and through his written word (4 :25). God also revealed through His works such as doing resurrection of Jesus (4 : 10; 5 : 30; 13 : 37), saving the gentiles (2 :21; 13 : 47; 26 : 18; 28 : 28), anointing of Christ (10 : 38), exalting of Christ (2 : 33 – 35; 4 :11), sending of the Holy Spirit (2 : 17) and rebuilding the tabernacle of David (15 : 16).  Acts records these works of God.

3. Doctrine of Christ

          Luke has recorded the humanity  of  Jesus Christ by demonstrating Jesus as a historic person (2 : 23, 36; 8 : 31, 32; 10 : 38).  The divinity of Christ is also recorded in Acts by resurrection, exaltation and subsequent sending of the Holy Spirit.

          Jesus is mentioned as suffered one (3 :18; 8 : 32 – 35; 17 : 2 – 3; 26 :22 – 23; 4 :11 cf, Ps. 118 : 22), the resurrected one (2 : 25 – 28; 13 :32 – 35; 1 : 9 – 11; 2 : 33-35) and is the only savior of the world, as promised to Abraham (Gen.12 :3; Acts 2 :21,36; 3 : 25 – 26; 4 : 12; 10 : 43; 13 : 39, 46 – 47; 26 : 23; 28 : 28).  The ascention and exaltation of Christ is manifested through the sending of Holy Spirit (2 : 33), the formation of church (2 : 47; 4 : 12), the performance of miracles (4 : 10; 9 : 34; 13 : 11; 16 : 18; 19 : 11) and the manifestation of His personal presence (7 : 56; 9 : 5, 10 – 11; 18 : 9).

4. Doctrine of Holy Spirit

          The deity of Holy Spirit is clearly mentioned in Acts chapter 5.  Where Peter used God and the Holy Spirit interchangeably.  Sending of the Holy Spirit to the church was an act of the risen Jesus (2 : 33). However the Holy Spirit was already active in the earthly ministry of Jesus (10 : 38).

          The work of Holy Spirit began on the day of Pentecost with the baptism of Spirit (1 : 5; 11 : 15 – 16).  Moreover, Holy Spirit governed the early church in sending missionaries (13 : 2 – 4), filled the people for witnessing Christ (1 : 8; 2 : 4; 4 : 31; 5 : 32; 9 : 11 – 20; 6 : 3,5; 11 : 24) led the early church leaders like Philip (8 : 26 – 30), Peter (10 : 19; 11 : 19) Paul (16 : 7; 20 : 23; 21 : 4, 11) and the prophets (11 : 28;21 : 4). In general, the Holy Spirit always promoted Jesus Christ through the ministry of apostles and others, not himself.

Views concerning tongues

1. Some say tongue is important today for the evidence of receiving the Holy Spirit. This is the first view.

1. The scholars who hold second view say that tongue is not important today because of the following reason

• There is no evidence that 3000 persons who were baptized on the day of Pentecost spoke in tongues (foreign language).

• Act 1 : 5 and 1 Cor. 12 : 13 uses the same Greek preposition (en) “all are baptized by the Spirit but all do not speak in tongues” (1 Cor. 12 : 13, 30).

However, those who propagate the first view often hesitate to accept the second.

5. The Doctrine of Salvation

          Acts clearly distinguishes faith and saving faith.  If the faith is not rightly placed on the person Jesus Christ, it will not result in salvation. Simon, the sorcerror (8 : 13) and Agrippa (26 : 27) had faith which could not save them because they did not place their faith toward Jesus of Nazareth.

          Saving faith is exercised through the repentence toward God through the finished work of Jesus Christ on the cross (10 : 43; 11 : 17, 21; 14 : 23; 16: 31, 34; 18 :8).  Often faith is a synonym for repentence (2 : 38; 3 : 19; 5 : 31; 8 : 22; 11 : 18; 17: 30; 20 : 21; 26 : 20).  When one believes that Jesus of Nazareth is the only savior of the world, he exercises the saving faith (4 : 12). Although faith is the only human requirement for salvation, in a sense, it is also a gift of God (5 : 31,       11 : 18).

          The message of salvation is preached by men by the word of mouth (15 : 7) and by good deed and life (13 : 12). Jerusalem council in Act 15 clearly determined that faith in Jesus Christ alone is sufficient for salvation (15 : 19).  As the result of salvation, one gets eternal life (13 : 48), justification (13 : 49) and remission of sins (2 :38; 10 : 43; 22 : 16).

          Acts has recorded the baptism of early church. Every one who believed Jesus Christ as his / her savior was immediately baptized. The baptism in acts was different from the baptism of John, the baptist.  In Acts, believers were baptized in the name of Jesus (13 : 24; 19 : 4).  Saved people were baptized.  In Greek, the word, “baptize” means to “immerse”, hence baptism in English means immersion. Some may wonder How could they baptize 3000 people on the day of Pentecost in Jerusalem?  It was possible for apostles to baptize 3000 people because there were number of pools in Jerusalem where they could administer baptism in one day by immersion.

          After baptism, they were added as the member of church.  The baptized members were motivated to testify of Christ (2 : 47; 8 : 4; 9 : 20; 18 : 5, 26; 26 : 19 – 20).  They also helped one another (2 : 44 ; 11 : 27 – 30; 15 : 36; 18 : 23; 21 : 20-26). They were also asked to live a sanctified life (15 : 19 – 29).

6. The Doctrine of Church

          Jesus Christ predicted about the formation of the church (Mt. 16: 18).  He did not form or establish church because, His death, resurrection, ascension and exaltation were necessary as the foundation of church.  Having done the ground works of church during His earthly ministry; He formally found the church on the day of Pentecost after His resurrection.

          Although some have different views about the foundation of church, the scripture clearly indicates church began on the day of Pentecost.  The following scriptures support this position clearly.

• In Mt. 16 : 18 Lord predicts a future church.

• In Act 1 : 5, it is said “not many days hence”

• In Acts 11 : 15 Peter said “the beginning”

in reference to Pentecost.

          A close study indicates church began on a particular day between Act 1 : 5 and 11 : 15.  That particular day is none other than the day of Pentecost.  Hence the church began on the day of Pentecost.

          Immediately after the beginning of church, it added its membership by giving baptism to those who believed (2 : 40, 41) and began to worship the Lord as a congregation (2 : 42).

          The church was led by apostles (2 : 42 – apostle’s doctrine), then by elders (14 : 23; 15 : 2, 4 ; 21 : 18).  The term elder is used interchangeably for Pastors and bishops (Elders = Pastors = Bishops – Act 21).  There was another term ‘deacons’ used to denote the ones who helped in the physical care of church; while apostles help spiritually (Acts 6).  The term prophet was often  applied to teacher (13 : 1).

          The early church lived on the five basic principles such as doctrine; fellowship, Lord’s supper, prayers (2 : 42) and discipline (5 : 1 – 11). Although church often faced opposition and persecution, it never failed in practicing these principles, because the church received power from the resurrected Christ (Act 4 : 5, 7, 8, 12, 15, 21).  Persecution strengthened the fellowship of community life of church and purified the fellowship from spiritual corruption (Ch.5).

7. Doctrine of Last Things

          The apostles asked “Lord, will you at this time restore the kingdom to Israel?”   The apostles were looking for the messianic kingdom which was the expectation of Israel.  Jesus did not tell them the time, however, he indicated it shall be in future.

          After the day of Pentecost also, the same hope was reaffirmed to Israel.  “Times of  refreshing” (3 : 19), synonymous with” restitution of all things” (3 : 21), Probably refers to the millennial kingdom (1 : 6 cf. Lk. 2 : 25).  Thus there will be a time of refreshing (Millennium) in future.

1. Mission in Acts

          Acts 1 : 8 tells how the missions has to be developed.  Evangelization or witnessing of Christ must begin from Jerusalem, through Judea to Samaria, then to the whole world.  Acts also records how this mission work was carried out geographically.  The church was first established in Jerusalem on the day Pentecost (Act 2) then spread in Judea (3 – 7) and in Samaria (Acts 8) and then to other parts (Acts 10 – 28).  Hence, the church is not only for the Jews but for the whole world.

          Persecution on church was also a cause which helped the church to witness in new places (8 : 1, 4). Not only Jerusalem church, church in other places, notably church at Antioch had great concern for mission (13 : 1 – 3; 15 : 40).  The disciples went to different places and made new disciples and established churches.  This happened spontaneously.

          The missionaries were always going to new places to establish churches and to teach (11 : 22 – 26; 15 : 36).  Sometimes the settled pastors are asked to go to other places (2  Tim. 4 : 5).

          After establishing, church in one centre, the evangelization was carried out in near by places (19 : 10 cf. 1 Thes. 1 :8).  The mission centres were established where the population was great.  Although oral preaching dominated in mission work, literature (writing  epistles) to the church was also a form of teaching to the growing church.

          Apart from oral teaching and teaching through epistle, the church also used specialized training methods (14 : 23; 19 : 9, 10, 30; cf: 1 Thes. 5 : 12; Acts. 16 : 1 ; 18 : 26).

PART – C

THEOLOGY OF JAMES

1. INTRODUCTORY MATTERS OF JAMES

Authorship

          There are four men named James such James the father of Judas (not Judas Iscariot) (Luke 6 : 16), James the son of Zebedee (Mt. 4 : 21), James the son Alphaeus (Mt. 10 : 3) and James, the brother of Jesus (Mt. 13 : 55; Gal. 1 : 19). Among these four, James, the brother of the Lord Jesus was undoubtedly the author of this epistle because he became the believer after the resurrection of Christ. He was also a prominent leader at the church in Jerusalem and moderator in Jerusalem council (Act 12 : 17; 15 :13 – 21; 21 : 18; Gal. 2 : 9).

Date

          This letter is addressed to the twelve tribes (1 : 1).  However, the twelve tribes refer only to the Jewish Christians.  In this epistle there is no mention about Jerusalem council, which happened in 49 AD. Moreover, this epistle uses the term, “Synagogue” (2 : 2), which indicates an early date.  Based on these arguments, it should have been written between 44 and 49 AD. 

Background

          Probably the church in Judea was facing persecution from unbelieving Jews of Jerusalem, mainly from leaders of Jerusalem temple. Many of the readers of the epistle of James were from poor class (2 : 5, 6 ; 5 : 4).  who faced injustice and oppression.  James wrote them to treat all equal in church.

1. Theology of James

1. Doctrine of Scripture

          James has 108 verses.  In this brief epistle he has directly or indirectly referred many of Old Testament books such as Pentateuch, Joshua, I Kings, Poetical Books, Isaiah, Jeremiah, Ezekiel, Daniel, Hosea, Joel, Amos, Jonah, Micah, Zechariah and Malachi.  He did this because he believed the inspiration of scripture (Mt. 5 : 18; 2 Tim. 3 : 16) as well as authority of scripture (James 4 : 5 – 6).  He not only quoting Old Testament, He also quoted many teachings of Jesus.  By equally treating Old Testament scripture and sayings of Jesus Christ, James assumed the full authority of God’s word, revealed in Old Testament and in sayings of Jesus.  He specifically said scripture is a spiritual mirror to show and reflect us (1 : 18, 23 – 25; 2 : 12).

2. Doctrine of God

          Theology of James is very much similar to the theology of Old Testament.  God is seen as the giver of wisdom (1 : 5), of good gifts (1 : 17) and merciful (5 : 11).  Although other two persons are not mentioned often, Jesus Christ is mentioned twice (1 : 1 ; 2 : 1 cf. 1 : 7; 5 : 8 – 9) and the Holy Spirit is mentioned once (4 : 5).

3. Doctrine related to Man, Sin and Angels

          This epistle strongly supports that man is created by God and is combined being both material and immaterial (3 : 9; 2 : 26).  James says although man is a fallen creature, man still has God’s image in him.  James teaches man is sinful (1 : 14 – 15; 2 : 1; 3 : 1 – 9; 4 : 1 – 5).  Man is sinner by thought (4 : 8), word (3 : 1 – 5), deeds of omission and commission (4 : 17; 5 : 1 – 6) and attitude (4 : 12 – 17).  Sin may cause sickness (5 : 15), unanswered prayer (4 : 2), lack of blessedness (1 : 25), judgement and spiritual death (2 : 13 – 26, 5 : 20).  James says that man’s sin is a result of disobedience hence he asks believers to resist satan, a chief fallen angel.

4. Doctrine of Church

          The believing Christians were still meeting in synagogues under the guidance of elders (2 : 1; 5 : 14).  The Christians enjoyed spiritual fellowship in synagogues, since separate church congregation was not formed yet. The believing Christians are asked to treat all equal in church fellowship (2 : 1 – 11) because wealthy were treated highly although they oppressed the believers (5 : 1 – 6).

5. Doctrine of Faith in relation to works

          Some think James did not give importance to faith like Paul but to works.  This is not fact, because James teaches about faith (1 : 3 – 6; 2 : 1; 5 : 15).  James 2 : 14 – 26 does not show the contrast between faith and works but James differentiate between a dead faith (v: 14 – 20) and a living faith (v: 21 – 26). James emphasizes that faith that does not result in good works is a dead faith which can not save. In other words, what James really means is that one who does not do any good works after professing salvation is not a believer.

          Hence, James asks the believers to do good works because Christ is in them and the Holy Spirit works in them.

PART – D

THE THEOLOGY OF PAUL

1. Introduction to Pauline Epistles

          Paul’s Life

          Paul was a Herbrew speaking Jew, a Phraisee according to his belief.  He was educated under Gamaliel.  Hence he was a scholar in Hebrew scripture, that is Old Testament. He opposed Christians, and took part in killing of Stephen (Act 7).  The same man (Paul) converted to Christian faith (Act 9).  Paul’s conversion is one of the strongest apologetics for the validity of the Christian message.

          His conversion is a greatest proof for the resurrection of Christ who called Paul at the road to Damascus.  After his conversion, he lived an exemplary Christian life (1Cor. 11 : 1).  He became a missionary, eventually an apostle of Christian faith. More over, he wrote many epistles to churches and individuals.

          For the study of the theology of Paul, his epistles are the only sources. He wrote two missions epistles to Thessalonica (1 & II Thes.) Four doctrinal epistles (Rom. I & II Cori. Galatians), Prison epistles (Eph., Colo., Philip.), Pastoral epistles (I & II Tim. & Titus) and one personal epistles (Philemon).  However, the book of Acts can be also used as source of Pauline theology, because many of Paul’s preachings are recorded in Acts.

Authorship and Date

          Undoubtedly these epistles were written by Paul between the years 52 – 66 AD. that is between his second missionary Journey and death.  His very first epistle was First Thessalonians and the last was second Timothy.

1. Theology of Paul

1. Doctrine of God

          Paul as a Jew believed the Old Testament concept of God.  One can see the influence of Old Testament in Paul’s writings.

          Paul believed the existence of God.  This God is wise and knows all (1 Tim. 1 : 17; Rom. 2 : 16; 1 Cor. 4 : 5).  God is sovereign (Eph. 3 : 20; Rom. 9).  Omnipresent (Rom. 10 : 6 – 7; 1 Cor. 3 : 16), true (Rom.3 : 4) just (Rom. 3 : 26) and merciful (Eph. 2 : 4).  This God is living (Act 14 : 15; 17, 24 – 29; 1 Tim. 4 : 10) Christian ought to serve Him (1 Thes.       1 : 9).

          This living God reveals Himself through Jesus Christ (1Tim. 3 : 16, Rom. 5 :8; 2 Cor. 4 : 4; 2 Tim. 1: 10) through nature (Rom.1 : 20), through scripture (2 Tim.3 : 15 – 16), through human history (Act 17 : 26, 27)  and through human constitutional nature (Act 17 : 28, 29). Although God revealed to all men, he specially revealed Himself through scripture (2 Tim. 3 : 15 – 17).  Hence, the Jews have greater responsibility to God in obeying Him (Rom. 2 : 17 – 29).  So also, the Believers have special responsibility in obeying God.

2. Doctrine of Christ

          As every Jew expected, Paul also expected Christ. But he did not believe Jesus, the Christ till the incident at Damascus Road.  Paul’s conviction about Christ is recorded in his writings, as in his preaching.

          Jesus was the promised descendant of Abraham and David (Rom. 9: 3 – 5; Gal. 3 : 16; 2; Tim.2 : 8) born of virgin (Gal. 4 : 4).  Lord Jesus Christ is sinless (2 Cor. 5 : 21; 10 : 1).  Jesus’ humanity was perfect and sinless, although he took the form of sinful men (Rom. 8 : 3; Phil. 2 : 7; 1 Tim. 3 : 16).  Due to his human nature, he was called the second Adam or the Last Adam (Rom. 5 : 15-19; 1 Cor. 15 : 21, 45, 47, 49).  The first Adam failed and became sinner, but Jesus, the second Adam was sinles and perfect.

          As Paul taught about humanity of Christ, he also taught about the deity of Christ.  For the deity of Christ, Pre-existence of Christ is vital as explained (Phil. 2 : 5 – 8; Rom. 8 : 3; 1 Cor. 15 : 47; 2 Cor. 8 : 9; Gal. 4 : 4; Col. 1 : 16).  When Christ incarnated, the divine nature dwelt with him as he is always divine (Col. 2 : 9). Since, Jesus Christ is divine He is Lord (Rom. 14 : 9; 1 Cor. 2 : 8; Phil. 2 : 9 – 11).

3. The Doctrine of Spirit

          Paul believed and taught the personality and deity of Holy Spirit.  Personality of Holy Spirit is manifested with intellect (1 Cor. 2 : 10 – 11), emotion (Eph. 4 : 30) and will (1 Cor. 12 : 11).  Deity is manifested by doing the works that God can only do (1 Cor. 2 : 10 – 11; Rom. 8 : 2; 2 Thes. 2 : 13).  Holy Spirit is distinguished from other two persons of  deity (1 Cori. 12 : 4 – 6; 2 Cor. 13 : 14; Eph. 4 : 4 – 6).

          Paul explained the works of the Holy Spirit in a believer from salvation to sanctification (Gal. 3 : 2; 2 Thes. 2 : 13; 1 Cor. 6 : 11, 19; Gal. 5 : 25).  Since Spirit is Holy, he sanctifies the believers till they attain holiness by prayer (Rom. 8 : 26), by guidance (Rom. 8 : 14; Gal. 5 : 18) and by filling (Eph. 5 : 18).  The fruit of Spirit is important in sanctification (Gal. 5: 22 – 23).  The Holy Spirit baptizes the believer and gives the gifts at the time of salvation (1 Cor. 12 : 4 – 13).

4. The Doctrine of Sin and Salvation

          Based on the Old Testament views of sins, Paul developed his views of sin.  Sin was a deliberate disobedience of man against God and His commandments.  Paul used many Greek words to denote sin. Basically sin is missing the mark (Rom. 5 : 12 – 6 : 1, 15).  Moreover, sin is a trespass (Rom. 2 : 23; Gal. 3 : 19; 1 Tim. 2 :14), deviation from the truth (Rom. 5 : 15 – 18), unrighteousness (Rom. 1 : 18; Col. 3 : 25), ungodliness (Rom. 1 : 18; Titus 2 : 12), ignorance (Eph. 4 : 18) and lawlessness (2 Thes. 2 : 3; Titus 2 : 14).

          Sin is universal and affected the whole being and nature of man as well as the whole creation (Rom. 1 : 18 – 32; 8 : 18 – 25). Sin is revealed through various forms; especially by deeds of man (2 : 6 – 11). Through Adam, sin passed to his descendants (Rom. 5 : 12 – 21), although Eve was first deceived by satan (2 Cor. 11 : 3; 1 Tim. 2 : 14).  All sined (Rom. 3 : 23).  As the result of sin, man was condemned to death (Rom. 5 : 12; 6: 16, 23).

          Since sin affected all, redemption from sin is also important and necessary for all (Rom. 3 : 23 – 25; 1 Tim. 2 : 4).  However, this eternal redemption was not possible through the law of Moses (Rom. 7 : 7 – 25).  Law condemns all (Gal. 3 : 10 – 14).  Since the law could not save man, Jesus Christ paid the penalty of sin through his vicarious death on the cross (Rom. 8 : 2 – 3,1 Cor. 15 : 3 – 4; 2 Cor. 5 : 21, Gal. 1 : 4; Eph. 1 : 7;Phil. 3 : 9; Col. 1 : 14; 1 Thes. 5 : 9 – 10; 2 Thes. 2 : 13 – 14; 1 Tim. 2 : 5 – 6; 2 Tim. 1 : 10 ; Titus 2 : 14).

          The forgivers of sin and reconciliation of sinner with God was made possible through the death of Christ on cross (Eph. 1 : 7; Rom. 3 : 24).  Those who believe the finished work of Christ on cross are forgiven and redeemed (1 Cor. 6 : 20; Titus 2 : 14).  They are also justified (Rom. 3 : 21 – 26; 4 : 9- 23).  Every believer is encouraged to live a righteous life, in this world (Rom. 6 – 8; Col. 3 : 1).  Through justification, believers enjoy peace with God (Rom. 5 : 1).

5. Doctrine of Chruch

          Paul uses the word church (Ekklesia) more than sixty times both to indicate local organization (1 Cor. 1 : 2) and the whole body of believers (1 Cor. 12 : 28; Col. 1 : 18).

          Jesus said, “I will build my church” (Mt. 16 : 18). This church was unknown to the people of Old Testament; hence Paul mentioned that church was a mystery. It was a mystery how both Jews and Gentiles are  in one body in the church (Eph. 3 : 1 – 12; 6 : 19).  This one body is called a new man (Eph. 2 : 15).  This mystery also includes unity of God’s people (Col. 1 : 24 – 27; 2 : 10 – 19; 3 : 4, 11), union of church with Christ (Eph. 5 : 22 – 32) and translation of church at Christ’s coming (1 Cor. 15 : 51 – 57).  This mystery was unknown before New Testament times.

          Paul not only explained this mystery of church, he also gave many powerful principles of church, the body of Christ in his preaching, teaching and writings of epistles. Even Apostle Peter appreciated Paul’s writings (2 Pet. 3 : 14 – 16).  Those principles included both principle of organism and principles of organization.

1. Principle of Organism

          Church as an organism clearly pictured in the figure of the church as the body. However it is also compared to a building (1 Cor. 3 :11) and to a bride (Eph. 5 : 22 – 32).  As body needs life to function, church as a body receives its life in Christ (1 Cor. 6 : 15; Eph. 5 : 30; Col. 2 : 19).  The Holy Spirit baptizes one into the body when he accepts Christ as his savior (1 Cor. 12 : 13). By baptism of Spirit, a believer becomes the member of body and gets life in Christ, the head of body (1 Cor. 12 : 12 – 31; Rom. 12 : 4, 5; Col. 2 : 10, 19; Phil. 4 : 13).

          The body and its members not only receive life in Christ, but it must also function under Christ.  As a  member of body has a special function for the well being of body, every believer has a spiritual gift for the smooth function of body.  The gift (charisma) is a  God-given ability for service. Every believer has this “charisma” given by God according to God’s will (1 Cor. 12 : 11).  Although gift is given by God, every believer has responsibility of developing his or her gift by studying God’s word and exercising it (1 Cor.14 : 12). Paul also needed three years of study to develop his spiritual gift of teaching.

1. ii) Principle of Organization

          Church as universal body is an organism.  However, it as local body is an organization. Every local church is an independent organization. It must function independently under the authority of God’s word.  For the administration and self-governance, there are two officers in every church.  They are Pastors and Deacons.

          Pastors are also called elders and bishops (Acts 20 : 20 – 28). Timothy and Titus were the best examples of Pastors who were systematically trained by Paul. Pastoral calling is also a gift of God (Eph. 4 : 11).  The second office of church is deacon.  The origin of deacons is not so clear as that of elders.  However, deaconship represents servanthood.  Deacon is a servant of church, normally unpaid (Col. 4 : 17; 1 Tim. 4 : 6).  However, the qualification to be a deacon is the same as that of  Pastors (1 Tim. 3 : 8 – 10).  Pastors are concerned with spiritual administration whereas the deacons are concerned with administration of material things (Act 6 :1 – 6; 11 : 30).  There were deaconesses in church (Ex. Phoebe – Rom. 16 : 1 cf. 1 Tim. 3 : 11).

          Every local church must administer two ordinances in accordance with God’s word.  They are baptism and the Lord’s supper. Baptism was administered by the church to a believer whom he publicly witness Christ as his Lord and Saviour (Act. 9 : 18; 1 Cor.1 : 15; Act 16 :31; Eph. 5 : 26).  The meaning of baptism is pictured in Rom. 6 : 1 – 10, picturing the death, burial and resurrection of Christ. It has to be administered only once, when a believer joins the church (cf. Act 2 : 41 – 42).

          The Lord’s supper is a memorial of the sacrificial death of the Lord (1 Cor. 11 : 23 – 26).  The church must administer the Lord’s supper often, if not weekly.  It reminds the believer’s oneness with Christ (Fellowship or Koinonia with Christ – 1 Cor. 10 : 16 – 17).

6. Doctrine of the Last Things (Eschatology)

          Paul explained about church as well as about the last days of church. Paul’s eschatology does not present the chronological order of last things as John has done it in the book of Revelation, but Paul explains well the manner of important events, especially of the resurrection of believers.

          While explaining last events, Paul first deals with the characteristics of last days.  He says there will be false doctrines instead of sound doctrine (1 Tim. 4 : 1), ungodly living with pride, and love of money (1 Tim. 4 : 3; 2 Tim. 3 : 1 – 4) and increase in religion (2 Tim. 3 : 5).  These will be perhaps   harbingering the translation of church.

          In two passages, Paul speaks about translation of church (1 Cor. 15 : 51 – 57; 1 Thes. 4 : 13 – 18). Paul believed that the church might be taken at any moment of his life time. Paul encouraged the believers to be comforted by this hope (1 Thes. 4 : 18) and to live a sanctified life for this great hope (1 Cor. 3 : 11 – 15; 15 : 58; 2 Cor. 5 : 10 – 11).  Sanctified life is important to believers because they would stand before the bema seat of Christ (2 Cor. 5 : 10). There would be rewards for believers (1 Thes. 2 : 19; 2 Tim. 4 :8 cf. James 1 : 12; 1 Peter 5 : 4; Rev. 2 : 10).

          After the translation of  church (church – taken on the clouds) God will again deal with the nation of Israel.  This is elaborately dealt by Paul in Roman 9 – 11, than any other New Testament writers.  God will restore Israel to its promised glory in earth after tribulation period.

          This restoration of Israel will happen after the destruction of man of sin, that is Antichrist (2 Thes. 2 : 1 – 12).  However, the unbelievers of church age enter unto the wrath of that day of Antichrist (1 Thes. 5 : 1 – 10).  Till date, Antichrist is not  revealed. He will be revealed when the restrainer is taken away.  “He who restrains” is probably referring to the church (The Newman – Eph. 2 : 15).  These are a few other  views about the restrainer.

view I :  The restrainer is the Holy Spirit.  But this may be doubtful.  Because Holy Spirit can not be taken away because He is present everywhere always.

View II :  The restrainer is Israel.  It is impossible, because Antichrist is going to work in Israel in earth.

View III :  The restrainer is Antichrist. This is certainly wrong, because how Antichrist himself restrain his activity?

View IV : The restrainer is church.  Because the church is spoken as New man, a figure of speech in Paul’s writing (Eph. 2 : 15).  The pronoun “he’ can be applied to church, the new man.  If so, “he who restrains” is the  church.  When the church is taken away (Translation of church), the man of sin would reveal himself in world.

          At Christ’s second coming, the man of sin, that is Antichrist would be judged and cast down in the lake of fire along with the false prophet.

Resurrected Body of Believers

          Paul has elaborately discussed about the nature and manner of resurrection in 1 Cor. 15, while he answered the questions concerning resurrection.  He explained this spiritual resurrected body by using examples from nature; germination of plants, kinds of meat in different animal kingdoms, various stars in heaven. Believers will get physically resurrected, glorified, everlasting body, when they are resurrected after the manner  Jesus Christ’s resurrection.

PART – E

THE THEOLOGY OF HEBREWS

1. Introduction to the Book of Hebrews

          Recipients

          It is very difficult to decide who are the real recipients of  this book.  There are many suggestions about it. Some scholars hold that this people are from Jewish community. Others hold this group was a gentile, because of the reference from Septuagint in 6 : 1 – 2, to things taught which Jews would have had no need to learn.There are others who hold that this is a mixure of both  Jewish and Gentile Christians, but prominently Jewish because of the many references given from Old Testament.  Some others hold this is a general epistle, addressed to those who turn away from the truth which once they possessed.

Historical Importance of the Epistle

          Having evaluated this epistle, it was addressed to Christians who were once faithful to the truth, but now gradually leaving their faith and practice (10 : 25). They were probably going back to their old practices or old religion, probably Judaism due to the persecution and suffering for accepting Christ.  Hence, the author of this epistle warns of turning away from truth and encourages them to continue in the truth that they have newly possessed in Christ.

Author and Date

          Who is the author of this book?  It is an unanswered question for millennium.  Scholars suggest many such as Paul. Barnabas, Apollos, Luke as authors.  But none is substantially proved Yet.  The true author has hidden him for some specific reason which none of us know. However he has hidden his name at least for two reasons as following:

• Religious reason is that he was afraid of persecution from the Jews who persecuted Christians like Stephen (Act 7).

• Spiritual reason is that he wanted to humble himself while exalting the name of Jesus Christ in his epistle.

          Yet a reader of Hebrews could easily find the style and theology of Paul in this epistle and  find Timothy as an associate of Paul.  Hence, Theology and Timothy’s association points to Pauline authorship.  However this is also yet to be proven beyond further question.  Truly speaking the author of Hebrews is  unknown to us but known to God.

          This epistle was certainly written before the destruction of Jerusalem which happened in 70 AD.  Most probably it was written between 64 – 67 AD.

1. Theology of Hebrews

1. Doctrine of God

          Hebrews teaches that faith is the key to know God (Heb. 11).  God is spoken as a living God (3 : 12; 9 : 14; 10 : 31; 12 : 22), the highest being (1 : 3; 8 : 1),holy one (12 : 14, 29; 4 : 12 – 13), Lord of all (8 : 2, 11), Righteous one (2 : 2; 6 : 7, 10; 10 : 23; 11 : 11).  Moreover, He is a God of peace (13 : 20) and  loving God (12 : 5 – 12).

2. Doctrine of Holy Spirit

          The Holy Spirit is called God (3 : 7 ff; 4 : 4 – 16).  The Holy Spirit performs the works of God (3 : 7; 9 : 8; 10 :15) gives gifts (2 : 4), gives scripture (3 : 7; 9 :8; 10 : 15), indwells in believers (6 : 4) and gives grace (10 : 29).

3. Doctrine of Christ (Christology of Hebrews)

          Christology is prominent in this epistle, and Christ is better than all Old Testament prophets, rituals and even angels.

1. Pre Existence of Christ

     He created all and supports all creation (1 : 2, 3). He exists eternally (1 : 5 – 6; 5 : 5; 7 : 3, 10 : 5-7).

1. ii) Deity of Christ

     Even the names and titles given to Jesus prove his deity (Son of God, First born, Lord, Author of eternal salvation, and Good Shepherd).  He is glorious (1 : 3), omnipotent (1 : 3, 13), sinless (4 :15; 7 : 26), immutable and eternal (1 : 12; 13 : 8).  The works attributed to Jesus Christ prove His deity – creator (1 :2, 10; 17 : 3), author of salvation (2 : 10; 5 : 9; 7 : 25; 9 : 12) deliverer from the power of death (2 : 14 – 15) and sanctifier (2 : 11; 9 : 13 – 14; 13 : 12).  The act of worship was given to Him (1 : 6; 13 : 20-21).

iii) Humanity of Christ

     Humanity of Jesus is true as the name Jesus suggests (2 : 9; 3 : 1; 6 : 20; 7 : 22; 12 : 2, 24; 13 : 12).  His incarnation (2 : 14, 17), ancestry (7 : 14), suffering (12 : 3; 5 : 7; 13 : 12), death and resurrection (13 : 20) and ascension (1 : 2 – 3) all provce his humanity. More specifically, his human nature was perfect (7 : 26, 28; 4 : 15; 2 : 10; 5 : 7).

1. iv) The superiority of Christ

     Jesus Christ is supreme and better. First Jesus Christ is superior to the propbets of Old Testament  (1 : 1 – 3). Second he is superior over angels (1 : 4 – 2 : 18). Third, he is superior over Moses (3 : 1 – 4 : 13) and finally He is better high priest than all the High priests under Old Testament priesthood (4 : 14 – 7 : 28) and better than Melchizedek (7 : 1 – 3 cf Gen . 14).

1. v) Exaltation of Christ

     Jesus Christ is presently exalted at the right hand of God.  “The right hand of God” is an Hebrew idiom which denotes authority.  Hence right hand of God suggests the authority of God. Following resurrection and ascension, his exaltation at heaven happened (Read: 1 : 3; 8 : 1; 10 : 12; 12 : 2; 4 : 14; 6 : 20; 9 : 11, 24; 13 : 20).

The main focus of theology of Hebrews is exalting Jesus Christ over every things.

PART – F

THE THEOLOGY OF PETER

1. Introduction of Peter

1. Source of Peter’s Theology

          The preachings of Peter recorded in the book of Acts and the two epistles of Peter are the sources of theology of Peter.

2. Authorship of Epistles and Date

          Peter was recognized as the true author of the first epistle by the church (2 : 19 – 24; 3 : 18; 4 : 1, 14 ; 5 : 1).  First epistle was probably written between 64 – 65 AD. However, there are some questions about the place of writing (Babylon – 5 : 13). Does it mean Babylon or anyother Babylon, a small town in Egypt or a mystical Babylon,  referring to Rome? We have no record that Peter went to Babylon on the Euphrates. Hence, it is very difficult to identify the Babylon which Peter refers.  Although scholars agree about the authorship of Peter to the first epistle, they raise question about authorship of second epistle. However the name Simon (1 : 1) could be taken as an internal evidence for Petrine authorship of second epistle.  A forger would never use Simon.  Hence second Peter was also written by Peter, not by a forger.It was probably written between  66 – 67 AD.

1. Theology of Peter

1. Doctrine of Scripture

          Peter believed the scripture which are prophetically inspired (2 Pet. 1 : 19) and living word (1 Pet. 1 : 21 – 25).  He compared the word to milk (1 Pet. 2 : 1-2). Peter used the term “Scripture” to denote the word of God, as the Jews of his day used it (Act 1 :16; 1 Pet. 2 : 6; 2 Pet. 1 : 20).  He not only termed Old Testament as scripture, but he also appreciated Paul’s writing in the New Testament which is also scripture (2 Pet. 3 :15 – 16).

Read :  1 Pet. 1 : 11; 2 Pet. 1 : 21; 2 : 4 – 9; 3 : 1 – 2

2. Doctrine of Christ

          Peter used both titles Jesus and Jesus of Nazareth in his early preachings (Act 1 :16; 2 : 22, 32, 36; 3 : 13; 10 : 38).  In the first epistle he used the designation Christ to Jesus (1 : 11, 19, 2 : 21; 3 : 15 – 16, 18; 4 : 1, 13  14; 5 : 1, 10, 14), although he used the title Jesus Christ (1 : 1 – 3, 7, 13; 2 : 5; 3 : 21; 4 :11).  In the second epistle, Peter used the compound names of the Lord (1 : 8, 14, 16 ; 2 : 20; 3 : 18).

          Peter strongly presented Jesus as spotless lamb, existed before creation of the universe (1 Pet. 1 : 19- 20).  Peter also gave some special titles to Christ such as precious corner stone (1 Pet. 2 :6 – 7; cf. Ps.118 : 22), Rock of stumbling (1 Pet. 2 : 8) and shepherd of our soul (1 Pet. 2 : 25).  He strongly advocated for the Messiahship of  Jesus (Acts 2 : 14 – 36; 3 : 12 – 26).

          Jesus in humanity lived a sinless life (1 Pet. 2 : 21 – 23; 2 Pet. 1 : 15 – 19).  Jesus provides salvation to those who believe and accept him (1 Pet. 1 : 10 – 12; 1 : 19, 20; 2 : 24; 3: 18).  The salvation in Christ proved by his resurrection (1 Pet. 1 : 3, 21; Act 2 : 32) and exaltation of Christ (1 Pet. 1 : 21; Act 2 : 33).  This salvation can be received by faith in Christ (1 Pet. 1 : 5, 21; 2 : 7; 2 Pet. 1 : 5; Act. 10 : 43; 15 : 9).

Read also:  1 Pet. 5 : 12; 4 : 1, 12 – 13; 2 : 9 – 10; 2 : 24; Act 15 : 11; cf. 2 Pet. 1 : 1).

3. Doctrine of the Church

          Peter was the first ever preacher of the church which was formed on the day of  Pentecost  at  Jerusalem. God inaugurated His programme of  church by the baptism  work of Holy Spirit.  On that day, those who believed on the Lord Jesus Christ were added into the local church at Jerusalem by water baptism.  The events happened on the day of Pentecost indicates the two aspects of church, namely universal church and local church.

1. Universal Church

      Peter’s preaching at Cornelius’ house (Act 10) and his defence at Jerusalem Council (Act 15) prove that the church includes all believers whether Jews or Gentiles.  Figuratives, he used, also support the concept of the universal church (1 Pet. 2 : 5, 9).  The universal church includes all the believers of all nations from the day of Pentecost to the day of rapture of church.  The church  is empowered by the gifts of Holy Spirit (1 Pet. 4 : 10 – 11).

1. ii) Local Church

      Local church is an organization which comprises the body of baptized believers of men and of women gathering in a particular place at an appointed time on every week.  The first ever local church began at Jerusalem on the day of Pentecost after Peter’s preaching (Act 2).

      Peter  taught that elders must lead the church (1 Pet. 5 : 1 – 4). Elders refer to Pastors.They have to tend, feed, guide and guard the believers. They have to be paid for their work.  Ultimately the Lord will reward the elders with the crown of glory.  Youngers, whether young pastors or young believers ought to obey to the elders (1 Pet. 5 :5).

      The church must baptize the believers as Apostles baptized the believers on the day of Pentecost (Act 2 : 38 – 42).  Peter believed that water baptism identifies the believer with the death and resurrection of Christ (1 Pet. 3 : 21).  As Peter mentioned about the baptism, he has also mentioned about Lord’s supper concept with love feast (2 Peter     2 : 13).

4. Doctrine of Last Things (Eschatology)

          Peter warns about false teachers mainly in his second epistles (2 Peter 2 : 1 – 22).  He lists out their characters, conducts and their condemnation.  Raising of false teachers is a sign of last days, specially before the coming of Christ. Peter focuses the coming of Christ for church (Rapture) in first epistle, but he explains Christ coming for juding the wicked (Return of Christ) at his second epistle.

          When he comes to take the church with him, the salvation will be revealeld gloriously (1 Peter 1 : 12; 2 : 12; 5 : 1). The  believers will be rewarded (1 Pet. 1 : 7, 8, 13; 4 : 7). The elders will also be rewarded with the crown of glory (1 Pet. 5 : 1 – 4).

          When Jesus return to earth at his second advent, he would judge those mock him for their wickedness (2 Peter 1 : 16 – 18; 2 : 1 – 4; 3 : 1 – 7).  Peter mentioned the “day of the Lord” with its destructive aspect in his preaching (Act 2; cf. 2 Pet. 3 : 10), but left the blessing aspect of the day of the Lord.

          Some scholars think there is no difference between the day of the Lord and the day of God (2 Pet 3 : 10 – 12).  But some others interpret both differently.  They interpret that the day of the Lord, according to the entire biblical teaching, may refer either the blessing on righteous or the destruction of wicked in this earth. But the day of God, according to them, refer to the eternal state after the creation of new heaven and new earth in comparing with the day of eternity in v : 18, whatever may be the interpretation.  Jesus Christ shall be magnified through out the days and ages in future according to Petrine theology.

PART – G

THE THEOLOGY OF JUDE

1. Background to Jude

Author

          Jude was the author of this book.  Very little is known about him. However he was the brother of James, half – brother of our Lord Jesus Christ.  He was an unbeliever like other brothers of Jesus untill after the resurrection of Jesus (Mt. 13 : 55 ; Mk. 6 : 3; Jn. 7: 5; Act 1 : 14).

Historical Background

          ‘Who was the true recipient of this epistle’ is uncertain.  Yet it was certainly written to warn the believers of first century church about the false teachers and their teachings.Since false teaching was rapidly increasing in the second half of first century AD, Jude, like Peter and John, made sincere efforts to protest the church from false teachers.

1. Theology of Jude

1. Doctrine of Scripture (Bibliology)

          Although this epistle is little in size, Jude has atleast quoted five events from the Old Testament: Exodus from Egypt, (v : 5), destruction of Sodom (v. 7), incident of Korah, Balaam, and Cain (v: 11).  it shows he believed Old Testament as authoritative in history and for faith.

          However, he has mentioned two events which are recorded in the non-canonical books – Assumption of Moses and the Book of Enoch (vv: 6,9, 13-15).  Some question “has he accepted non-canonical books as inspired?” certainly not.

          Ryrie quotes it “does not warrant us to affirm that he indorsed the book.  Paul cites from three Greek Poets; From Aratus (Act 17 : 28), from Menander(1Cor. 15 : 33), . . . and from Epimenides (Titus 1 : 12). Does anyone imagine that Paul indorses all that these poets wrote? . . . So Jude cites a passage from a non-canonical book, not because he accepts the whole book as true, but this particular prediction he receives as from God” (W.G. Moorehead, “Jude, the Epistle of” International Standard Bible Encyclopaedia, III: 1771).

2. Doctrine of Christ (Christology)

          Jude used the Greek word “Despotes” to refer to Christ. Despot means Lord or Master. Jesus is our Lord or Master.  So Christians are his servants (v : 1, 4, 21).  Jude spoke about salvation: in its past aspect (1,4,5), in its present aspect (v : 20, 21) and in its future aspect (24).

3. Doctrine of Angels (Angelology)

          Jude believed the existence of angelic spirit beings. Jude mentioned about angels in relation to Moses body (v: 9; cf. Luke  16 : 22).  This shows angels involve at the death and resurrection of believers, as they involved in Christ death and resurrection.

          The angels “who kept not their first domain” (v: 6) might refer to the angels which instigated and motivated people for sexual perversion and adultery between the race of Cain and race of Seth (Gen. 6: 1 – 4). An animal can not cohabit with the bird. So also an angel can not cohabit with human beings (because angel can not marry – Mt. 22 : 30). So the evil angels, it refers to Gen. 6 : 1 – 4 incident, were confirmed because they again could not instigate speedy  sexual perversion in this world.

          Some may wonder then how sexual perversion exist in present days, if those angels are confined? The sexual perversion of this days are not due to evil angel but due to the sin inflesh of man (Gal. 5 : 16 – 21).

          In summary, Jude encourages the holy life of Christian in the midst of unholy life of false prophets, who were rapidly growing in the days of Jude.

PART – H

THE THEOLOGY OF JOHN

1. Introduction to John’s Theology

1. Authorship and Books

          Gospel of John, I, II, III Epistles of John and the Book of Revelation are written by Apostle John.  Some question about the authorship of these books.  However, a close reading would point out that these books were certainly written by the one who was an eyewitness to the ministry of Jesus Christ.  Because an eyewitness could only give the exact time, place, and events (Jn. 1 : 29, 35, 43; 2 : 6; 4 : 40, 43; 5: 5; 12 : 1, 6; 13 : 26; 19 : 14, 20, 23, 34, 39; 20 : 7; 21 : 6). This exactness points out John’s authorship of these books.  John was loved by Jesus and John too loved Jesus, hence he was called Apostle of Love.

2. Date

          These books were certainly written at the later period of second half of First century AD.  The dates may be as following :

3. Place of writing

          There are various arguments about the place of writing.  However, Ephesus could be the place of writing of these books.

          Ephesus was a city in Roman empire.  It was located in the midst of a fertile plain near the mouth of the Cayster River.  It was a trade centre too.  This city was known for Diana worship (Act 19) and Magic.  It was known for Gnostic philosophy.  Through the ministry of Paul, a church was established there about 55 AD.  At the later age, John, the apostle went and ministred in the church at Ephesus according to tradition  of church.

1. Theology of John (Johannine Theology)

1. Doctrine of God (Theology Proper)

          God concept of John was remarkable.  John taught God is Spirit in nature (metaphysical) (John 4 : 24) while pagen religions made god in the form of living creature, such as man, woman, animals and birds.  Since God is Spirit, he is not limited by space, time, physical or chemical qualities.  As God is Spirit in metaphysical nature, he is light in moral nature (1 Jn. 1 : 5) and he is love in personal nature (1 Jn. 4 : 8).  ‘Light’ in God’s moral nature expresses “He is Holy” in morality and “love” in His personal nature expresses “He is the source of fatherly and unconditional Love”: (Jn. 4 : 7 – 10 cf. Eph. 3 : 15; 5 : 25).

          God is the Father of all.  John used two terms “the Father and my Father”.  The phrase “the Father” reveals God as the one who is revealed by the Son (Jn. 1 : 18; 6 : 46; 10 : 29).  It refers to the Deity of Jesus (Son of God).  But the phrase “my Father” expresses that the Son as the one who obeys Father’s will (Jn. 2 : 16; 5 : 17; 6 : 32; 8 : 19, 49, 54; 10 :  37; 15 : 1,8,23 – 24).  Hence “my Father” reveals the Humanity of  Jesus (Son of Man).

          Believers must worship God, their Father (4 : 24) must pray toward Him (15 : 16) and must maintain fellowship with Him (1 Jn. 1 : 3).

2. Doctrine of Christ

          Christology is prominent in John’s writings, while theology is prominent in Paul’s, theocratic in Matthew’s, bibliological in James and historic in Luke’s writings.  John being a close and loving disciple of Christ, could understand Jesus in a special manner (1 Jn. 1 : 1 – 3).

• Titles

     John recorded various titles and designation of Jesus (4 : 1) – given by people (9 : 11; 18 : 5), given by the disciples (1 : 38, 49; 3 : 2; 4 : 31; 13 : 13-14; 20 : 28), messianic designation (Jn. 4 : 25-29; 7 : 26-42; 9 : 22; 10 : 24; 12 : 34; 12 : 13 ; 18 : 33, 37) and Son of man (3 : 14 – 15; 6 : 27, 62; 5 : 27).

John used some figurative designations such as light of the world (8 : 12; 9 : 5; 12 : 35 – 36, 46), light of men (1 : 4, 5, 7 – 9), the door (10 : 7, 9), the bread of life (6 : 33, 35, 41, 49), the good shepherd (10 : 11,14), the bridegroom (3 : 29) and the Paraclete (14 : 16).

(ii)    Logos

      Philo (c. 20 BC – 54 AD), a representative of the theosophy of Alexandirian Judaism used this term ‘logo’ to combine the elements of Judaism with Plato’s philosophy, which meant “idea” for Logos.  However John did not use “Logos” with this concept.  Plato’s idea was vague in sense, but John’s Logos was personal and dynamic.  Logos refers to Jesus Christ in relation to the pre-existence of Christ (Jn. 1 : 1 – 14).  Christ existed “with God as God, and in God” before the creation.

(iii)   Humanity of Christ

      Although Christ existed before creation, he took the form of flesh in Jesus (1 : 14, 18).  Taking human body is known as incarnation or humanity of Christ.  Humanity is proven by possessing human body (Jn. 19 : 31, 40), Soul (12 : 27) and Spirit (11 : 33; 13 : 21).  In Jesus Christ, the two natures namely Human and Divine were equally and inseparably united as recorded in John 1 : 14.

(iv)  Deity of Christ

      Deity of Christ was affirmed by the divine titles given to him.  He is the first and the Last (Rev. 1 : 17; 22 : 13), Jesus, Himself revealed Divine attributes – Omniscent (Jn. 1 : 48 – 50; 4 : 29; 20 : 24 – 28; Rev. 1 : 14; 2 : 18), Omnipotent (Rev. 1 : 8) and Omnipresent (Jn. 14 : 23; 1 : 48), ability to create (1 : 3) and to give life (5 : 24; 10: 17).  He was worshiped by men (Jn. 20 : 28; Rev. 5 : 8, 14) and by angels (Rev. 5 : 11 – 13; 7 : 11 – 12; 19 : 10; 22 : 9).

(v)    Work of Christ

      He lived a life without sin.  Finally He died for the deliverance of man from sin (Jn. 3 : 17; 4 : 22; 12 : 47; 6 : 53 – 56; 1 Jn. 1 : 7; Rev. 12 : 11).  He died as a propitiation for sinners (1 Jn. 2 : 2) to give eternal life (Jn. 3 : 36; 5 : 24; 6 : 47; 20 : 31; 1 Jn. 5 : 12 – 13), and new birth (Jn. 3 : 1 -12).

3. Doctrine of Holy Spirit

          Holy Spirit is a person (Jn. 10: 26; 15 : 26; 16 : 13 – 14).  He is distinct from the Father and the Son, yet he is mentioned with Father and Son as part of the Holy Trinity (Rev. 1 : 4 – 5; 4 : 5; 22 : 17).  Spirit is related with the Father and the Son (Jn. 15 : 26).

          Holy Spirit convicts the sin (Jn. 16 : 7 – 11).  He regenerates those who repents (3 : 6).  He cares the believers and their welfare (2 : 20, 27; 14 : 17; 7 : 37 – 39).  He would remind the disciples (14 : 26).

4. Doctrine of Salvation

          John used all important terms related with sin (hamartia = sin 1 : 29; poneros = worthless; 3 : 19; adikia = unrighteousness, 7 : 18 and anomia = lawlessness, 1 Jn. 3 : 4).  Moreover sin is universal (3 : 36; 1 Jn. 3 : 14).  Due to sin man is under the bondage of death (Jn. 5 : 24; 8 : 32; 20 : 23) and sin brings loss of fellowship with God (1 Jn. 1 : 5 – 2 : 1).  Through the death of Christ believers are saved from sin (1 Jn. 2 : 1 – 2).

5. Doctrine of Last Things (Eschatology)

          The events of last days or the end of times is very systematically recorded in John’s writings, specifically in the Book of Revelation.

• Church

John’s Revelation records seven churches (Rev. 2 – 3).  These seven churches represent all organized local churches all over the world.  The true church will be reptured although John did not mention it in simple words.  However, Rev. 3 : 10 points out church rapture, so that believing church will not face tribulation.  After rapture, the false or apostate church will function in earth, as figuratively mentioned as Babylon in Revelation 17.  God would destroy it.

Before the destruction of False church, the true universal church would rapture that is the hope of church (Jn. 14 : 1 – 3).  They would be in heaven, worshipping God (Rev. 4 : 10 – 11; 5 : 8).  In wedding supper, the church will join (Rev. 19 : 7).  The church participates  in judging sinners (Rev. 20 : 4).

• Tribulation

          The total tribulation period is for seven years (Rev. 11; 12 : 6, 14; 13 : 5; Dan. 9 : 27).  During these years, there will be three successive series of Judgements (Rev. 6, 8 – 9, 16).  During the First half the 1,44,000  Jewish witnesses are sealed and federation of churches (False churches) is formed (17 : 1 – 6).  Ten kingdoms rise to power under the leadership of Antichrist (17 : 12).

          Middle of tribulation, two witnesses are beheaded (11 : 3, 7).  Antichrist would be exposed of his character (11 : 7; 13 : 1 – 10).  Satan will be cast out of heaven (12 : 7 – 12).  In the last half the persecution on Israel by Antichrist will be intensified (12 : 13 – 17).  Following the trumpt judgement (Rev. 8 – 9), the bowls judgement will be poured (Ch. 16).  Finally antichrist and the armies of the world will be destroyed at Armagaddon (14 : 20; 16 : 14; 19 : 11 – 19).

• The Millennium

After defeating the world armies, Jesus would cast Antichrist and the false prophet into the lake of fire immediately and satan shall be bound into the bottomless pit (abyss) for one thousand years (Rev. 20 : 1 – 3,  7 – 10, 9 : 1 – 3; 17 : 8).  Then Jesus Christ the King of Kings shall rule the world having sit up His throne in Jerusalem, the capital of His rule (11 : 5; 19 : 15 ; 20 : 5; 21 : 23).  Since the unbelievers were defeated with world’s armies.  No unbeliever shall enter into the millennial kingdom (20 : 11 – 15).  But the living believers who tolerated all suffering of tribulation shall enter into millennial kingdom (21 : 1 – 9; 22 : 2 – 4; 14 : 13; 7 : 9 – 12; 19 : 1 cf. Mt. 24 : 13).

          Resurected believers will be in the New Jerusalem which will be in function, during millennial kingdom.  The New Jerusalem shall continuously exist in the eternal state too!

          John’s theology is very chronological in respect of Eschatology.  In general, his theology focuses on Christology.

Students Assignment

1. Read the epistles of Paul and Peter and list out the principles, they have written to believers about their Christian Life, specially in relation to sanctification, separation, family, government, work and other believers.

2. Read the Books of Peter, I John, and Jude and list out the characteristics of False Prophets.

Note : Please send your written or typed assignment to the Director, CALS.,  mentioning your Name and Register Number clearly.  Thank you.

CHRISTIAN ACADEMY FOR LEADERSHIP STUDIES

Important Notice :  Dear . . . . . . . . . . . . . . . . . . . . . . . . . . . . . , you are advised not to make copy of this note in any form like Xerox, scan, retype etc. without the prior written from the Director, CALS.  Thank you.

INTRODUCTION  TO  NEW TESTAMENT THEOLOGY

1.       The Place of Theology

          It is very important to know the place of theology before studying theology specially before studying the Biblical theology of New Testament or shortly known as New Testament Theology.

          It is generally accepted that theology is a branch of philosophy. Although philosophy has many branches only two are primarily concerned with religions namely theology and anthropology. Among the two, theology deals with the reality and existence of God, whereas anthropology deals with origin and destiny of man.

2. The Purpose of Theology

          Theology is a Greek compound word.  ‘Theo’ means God and ‘logy’ means study or science.  Hence, Theology means “the study of God” .  According to this meaning theology is a general term applied to philosophy as well as to any religion and the concept of God according to various religions.  (Ex. Jewish Theology).

          However in Christandom, the word is specifically used for Christian theology.

3. The Christian Theology and its branches

          Christian theology refers to the views of church concerning God, and His relation to creation.  The Christian theology has developed from the very first century AD.  However, it is a development of Jewish root.  Although Christian theology has its root in Jewish theology, it has got its own distinction.  There are some similarities as well as some peculiarities between Christian theology and Jewish theology.

          Since  Christian theology is distinct as well as peculiar, it has many branches.  Christian theology has many branches such as historical theology, biblical theology, (Old Testament Theology and New Testament  Theology), Systematic Theology, Liberation Theology, Liberal Theology etc.

4. The Source of Christian Theology

          Philosophy tries to seek answers for the reality and existence of God from the views of various personalities and philosophers down from the centuries.  But Christian theology although developed by godly men, has its only one source,  that is the Bible.  All godly men of church from the first century studied,  the Bible and developed the Christian theology.  Hence the source of Christian theology is not Christian philosophers or theologians but its only source is the Bible.  All the Christian theologians developed Christian theology based on the Bible.  However, they vary in their interpretation of the Christian scripture (The Bible), while dealing with theology.

          Therefore one must certainly accept the fact that the Bible is the true and only source of Christian theology.  If any theologian  mix his own concept with revealed truth of  the Bible, his theology would definitely  mislead the readers. 

5. Brief Definitions of Important Branches of Christian theology

 Historical Theology

            It mainly deals with the doctrine of Bible teachings and its development through out the centuries, from the first century of church  till date.  Each doctrine of Christian theology down through the centuries formed, criticized, evaluated, analysed, finalized and believed by scholars, church councils and church.

Systematic Theology

          It is a form of theology which properly arranges the doctrine under one main title and various sub-titles.  For example, when it deals with the doctrine of Christ it first collects and arranges the bible verses which are related with Christ.  Then it classifies them into various sub-titles such as Pre-existence of Christ, Virgin birth of Christ, sinless life of Christ, Death of Christ, Resurrection of Christ, Ascension of Christ and the second coming of Christ.  This doctrine of Christ is known as Christology. Including Christology, there are ten doctrinal titles in systematic Theology.  They are Bibliology, theology proper, Christology, Pneumatology, Angelology, Hamartiology, Soteriology, Anthropology, Ecclesiology and Eschatology.

Liberation Theology

            Liberation theology focuses on the Liberation of oppressed people from their oppressors on various reasons like racial oppression (Former South Africa) linguistic oppression (Ex. Tamil’s in Sri Lanka), Caste oppression (Ex: India, Nepal), Religious oppression (Ex. Many Islamic nations), Military oppression, Economic oppression etc.

Liberal Theology

           Liberal theology attempts to break the boundaries of orthodox theology. It gradually attempts to equal all religions and it believes  religions as man made one.  They try to deny any supernatural revelation of God, miracles of God etc.

Biblical Theology

            Biblical theology deals with Christian doctrine as they are revealed in historically conditioned situation in the Bible, the word of God. It has two main branches, such as the Biblical theology of the Old Testament and the Biblical theology of the New Testament.  The Biblical theology focuses on the progressive revelation of God in the Bible. The Biblical theology of the Old Testament deals with Old Testament and how the doctrines are revealed in various periods of the Old Testament whereas the Biblical theology of New Testment deals how the doctrine of Christian theology revealed to various authors of the New Testament in the First Century AD. 

          C.C. Ryrie says, “Generally speaking, Biblical Theology of the Old Testament presents the truth as it was progressively revealed in various periods, while biblical theology of the New Testament systematizes the truth as it was progressively revealed through the various writers of the New Testament.  The reason for this is apparent.  The doctrine of the Old Testament was revealed through out many centuries, while that of the New Testament was confined to less than one century” (Biblical theology of  the New Testament, C.C. Ryrie, Moody Press: Chicago: 1959: p.19).

6. The Importance of the study of Biblical Theology

          Studying God’s word is certainly necessary and important.  One can study God’s word in any method which is convenient to him.  However, biblical theology will give more understanding of the doctrine to the reader of the Bible.  The study of Biblical Theology is important for the following reasons:

• It helps to understand the doctrine in historical perspective.

• It helps to balance between the teachings of various doctrinal truths. (Ex: To balance between Revelation and Inspiration of the scripture).

          Having understood about various methods of studying God’s word, now we may study God’s word, the Bible by using the tool of Biblical theology of the New Testament.  In this subject we would analyze some important doctrine of the Bible from the New Testament perspective.

PART – A

1. The Synoptic Theology

          There are four gospels in the Bible namely the gospel according to Matthew, Mark, Luke and John.  Among the four, Matthew, Mark and Luke are known as synoptic gospels.  Gospel of John is distinguished from these three for some reasons.  The synoptic theology  means the study of theology based on three gospels-Matthew, Mark and Luke.  Before studying synoptic theology, it is better to know about important aspects of these three gospels such as Authorship, Date, Theological purposes etc.

1. The Gospel of Matthew

          The gospel of Matthew is the first book in the New Testament as well as the first book of the synoptic gospels.

Authorship

           This gospel was certainly written by Matthew, a disciple of Jesus Christ although it did not claim that Matthew was its author.  Mathew was a silent disciple of Christ.  There was a feast at his house (Matt. 9 : 10, Mark 2 : 15; Luke 5 : 29).  He was silent about identifying his house while others pointed out it  as Matthew’s house.  Matthew means “gift of God”.  He had another name “Levi”.  He was a tax collector.  He left his occupation and followed Jesus when He called him.  He was with other disciples on the day of Pentecost (Act 1 : 13) but his name later disappeared from the biblical record.  However according to church tradition, he preached the gospel for fifteen years in Palestine then in Ethiopia, Macedonia, Syria and Persia.  We do not have any clear account of his death.  According to the tradition of Eastern Church, his death was peaceful but western church tradition says he was executed.

Date and Time

           This was definitely written before 70 AD, because the destruction of Jerusalem was not recorded but prophetically expressed in Chapters 24, 25.  However, some liberal scholars claim it was written after 70 AD, because they do not believe the prophetical view of Jerusalem Destruction.  Considering various arguments of scholars, this gospel was written from Antioch in Syria just before the destruction of Jerusalem in 70 AD or 50 AD.  Although some claim this gospel was originally written in Aramaic, it was without doubt written in Greek because we do not have any early manuscript of Matthew in Aramaic language.

Theological Purpose

           Matthew gospel was written primarily to the Jews especially the Jews Christians in mind.  The author has good knowledge of Old Testament and its prophecy about the promised Messiah. He has quoted many Old Testament prophecies as they have been fulfilled in the life of Jesus Christ from his birth to his death.  Matthew presented Jesus Christ as the King of Jews, hence he began his gospel, “The book of the generation of Jesus Christ, the son of David, the son of Abraham” (Mt. 1 : 1).  Although Matthew presented Jesus Christ as the Messiah of Old Testament, his theology also included Ecclesiology of new Testament by quoting the saying of Christ as “I will build my church” (Mt. 16 : 18).  Matthew perfectly links Old Testament Christology with the New Testament Christology as well as Ecclesiology.

2. The Gospel of Mark

          The gospel of Mark is the second book of the Synoptic gospel as well as the second book in the New Testament canon.  Some believe that though this book is placed second, it was written first of all the gospels.  The primary readers were gentile Christians, particularly Romans.  This gospel does not have the genealogy of Jesus Christ, because for gentiles, especially for the Romans, the genealogy would have little meaning, probably they could not understand it.

Authorship

            Mark was the author of this gospel.  He was a son of a woman in Jerusalem and the friend of Peter.  He served with Paul and Barnabas in the first missionary journey of Paul, but failed to continue with them (Act. 13 : 5; 15 : 38, 39).  Hence, Paul thought Mark was useless.  However, Paul, twelve years later, changed his thought about Mark and acknowledged him as useful (Col. 4 : 10, 11; 2 Tim. 4 : 11).  According to tradition he established the church at Alexandria, where he was martyred.

Date and Place

  Many   scholars assure that this gospel was written first before 50 AD probably 45 AD.  Even if it was written later it was certainly written before 70 AD, before the destruction of Jerusalem by the Roman soldiers under the command of Titus.  He probably wrote it while he was staying in Rome (1 Pet. 5 : 13; 2 Tim. 4 : 11).

Theological Purpose

            There are some striking similarities between these three gospels.  Only about 60 verses of Mark are not found in Matthew and Luke.  All three writers used the oral tradition about the life of Christ as their source.  This tradition was a common knowledge among the early Christians.  Since Matthew, Mark,  Luke know this tradition they used it in their recordings.  Mark as an independent gospel emphasises the Christology by giving importance to his human nature.

3. The Gospel of Luke

          This is the third of three synoptic gospels.  It is distinct gospel because, Luke as he stated collected more information concerning Christ from many disciples and other eyewitnesses while he wrote his gospel.  Even from Mary he could have collected birth and infancy of Jesus (Luke 1 : 5 – 2 : 25). 

Authorship

          It was written by Luke, professionally a doctor.  He used many medical terms (4 : 38; 7 : 15; 14 : 2; 18 : 25).  He was gentile and converted to Christianity through the ministry of Paul, an apostle of Christ.  Although, he accepted Christ through the ministry of Paul, he had probably associated with other apostles when he visited Jerusalem with Paul.  Such visits helped him to collect information about the life of Christ in Jerusalem.

Date and Place

            This gospel was also written like any other synoptic gospel before 70 AD, more specifically about 60 AD.  There are three views concerning the place of writing: some scholars say that it was written from Caesarea and others say it was from Rome.  But some scholars suggest a moderate view saying that Luke began his writing at Caesarea and completed his writing at Rome.

Theological Purpose

            Luke did primarily write this gospel with apologitical purpose (Luke 1 : 1).  However, it does not omit the theological purpose and value.  Although Christology is prominent in this gospel, hamartiology and soteriology are also explained through the parables which focus on some individuals the rich fool (12 : 16 – 21); the rich man and Lazarus (16 : 19 – 31) the Pharisee and the Publican (18 : 9 – 14) and lost sheep, silver,  and lost son parables in chapter 15. 

1. Christology in the Synoptic Gospels

          All these synoptic gospels present the life of Christ in their own peculiar ways to the readers.  They are distinct, yet they are unique.  They do not contradict each other but they complement each other for the facts concerning Jesus Christ, his birth, life, death and resurrection.  Hence, let us now study about Jesus Christ, the King of Kings in the light of synoptic gospels.

1. Genealogy of Christ, the King (Matt. 1 : 1 – 17; Lk. 3 : 23 – 38)        

          Matthew as well as Luke give the geneology of Jesus.  Matthew’s genealogy is arranged in three division beginning from Abraham, whereas Luke’s genealogy recorded back to Adam.  Matthew contains forty one names while Luke contains seventy four names.  Matthew present genealogy from Abraham because he mainly wrote to the Jews for who Abraham was forefather.  Luke traced back to Adam because he wrote it to gentiles.  Matthew presented Jesus as the son of David to make him the King of Jews whereas Luke presented Jesus as the son of man through Adam to make him the saviour of mankind.  Although the genealogy is concerned with the person Jesus, both Matthew and Luke’s genealogy is distinct.  Endless discussions have been made concerning these two accounts of geneology.  However many scholars concludes that Matthew’s genealogy is through Joseph while Luke’s is through Mary.  Anyhow, both geneologies demonstrate Jesus’ right as heir of David.  Matthew genealogy emphasis the kingship of Jesus while Luke’s genealogy demonstrates the kingship as well as saviour hood by bringing together Abraham’s line from Adam.  Hence Jesus Christ is the King of Jews and by becoming their king whereas he becomes the king of Gentiles of becoming their saviour first.

2. Birth of Christ the King (Mt. 1 : 18 – 2 : 23; Lk. 1 : 26 – 2 : 38)

          The birth of king is as unique as it was and as it is recorded in the gospel narratives.  The birth of king was first announced to Mary and then to Joseph.  Their response to the announcement was a clear proof of virgin birth.  The virgin birth certainly means that the conception of Jesus was without a human father but only by  a mother and thus contrary to the rules of nature.  Ryrie says, “It was not the opening of Mary’s womb, as in the case of Elizabeth, but the activating of it apart from a human male being and after the conception took place the course of pregnancy and birth were normal”.

          Mary responded to angel, “How can this be, since I do not know a man?” (Lk. 1 : 34).  Joseph having known his bethorthal wife being conceived also thought to put her away secretly.  However he changed his plan only because of his response to angel’s warning (Mt. 1 : 19 – 21).  Their response and attitude clearly depicts the evidence of virgin birth of Jesus Christ.

3. Adoration of the King (Lk. 2 : 8 – 14 ; 22 – 38; Mt. 2 : 1- 12)

          Having received the message from angels, shepherds went and worshiped the king immediately.  After forty days, when Mary went to the temple with child, Simeon and Anna praised God and adored Jesus, the new born king.  However, neither Herod nor the religious leaders of Israel then was aware of Jesus.  They only came to know about the King’s birth when the wisemen enquired about Jesus.  God providentially and miraculously guided the wisemen to Jesus whom they adored and offered gifts.

4. The Childhood of the King (Mt. 2 : 13 – 23; Lk. 2 : 39 – 52)

          Gospels do not elaborate about the childhood of Jesus.  Jesus grew in a good and loving family environment of Joseph and Mary.  This family went to the temple every year.  It was not required in law that a woman must go to temple every year.  Yet Mary went every year.  Her going to temple every year shows how much she was faithful to God.

          The gospels do not explain any thing about the education of our Lord Jesus.  He had no formal education (Mk. 6 : 2; Jn. 7 : 16).  However, He was able to read and to write (Lk. 4 : 16 – 18; Jn. 6 : 6).  He was probably taught in letter and trained in law by Joseph and Mary as any other poor Jewish family train their children in home instead of sending to Rabbies (Deut. 6 : 7, 20 – 25).

          The Lord went to the temple at the age of twelve.  Then the gospels are silent about his life till he attaned the age of thirty.  He lived in Nazereth for these eighteen years of silence by obedient to his parents (Lk. 2 : 51 – 52).  He grew there and learnt carpentry and practied it as his occupation (Mk. 6 : 3).  His life is an example to all youth around the globe. 

Note : Some falsely propagate that Jesus came to India during his youthhood.  It is a shear misconcept.  Because the gospels clearly inform “he went down with them and came to Nazareth and was subject to them” (Lk. 2 : 51).  There in Nazareth he  lived obediently to parents and worked as a carpenter till he came to ministry (Mk. 6 : 3).  His villagers recognized him as carpenter.  How could they recognize him if he had gone away from Nazareth?

5. The Baptism of the King (Mt. 3 : 13 – 17; Mk. 1 : 9–11; Lk. 3 : 21–22)

          Jesus Christ received baptism by immersion in Jordan river.  The Greek word baptize normally means “to dip or to immerse”.  Hence, Jesus received baptism in the same mode.  However, the question is “why He received baptism?”.  Before answering this, one must understand the basic idea of Jewish baptism.

Background of Jewish Baptism

            Baptism basically meant for purification and renewal by the Jews.  During the period of gospels, those who wanted to convert to Judaism took baptism before a Jewish Rabbi.  Those proselytes circumcised, offered sacrifices and baptized himself in the present of the Jewish rabbis.  Then the rabbi accepted the proselyte into Judaism and granted all the privileges of Judaism.  Hence, this Jewish proselyte’s Baptism was a public outward testimony of his inner conversion.

Innovative Baptism of John, the Baptist

            John, the Baptist was reformer of Jewish baptism.  He administered baptism completely different from proselytes’ baptism.  Hitherto, the proselytes were administering baptism himself when they wanted to convert into Judaism.  But John the Baptist asked not the proselytes but the Jews to be baptized in order to show the obedience accepting his message of kingdom.

          Ryrie says, “When John came asking men to be baptized by him it was the most startling way he could ask them to identify themselves with what he was preaching.  He was not asking them to become Jews (they already were) . . . . The method of being baptized by another person, new with John, the Baptist was the method of Christ’s baptism” (p. 45).

          Proselytes administered baptism themselves, but John administered the baptism on another person (Jew) who accepted his message of kingdom.  Thus John, the Baptist introduced and administered a new method of baptism that one administered baptism on another. 

Purpose of Jesus’ Baptism

          Why Jesus received baptism from John?  There are various views about this question.  Was Jesus a sinner?    He was not a sinner to be baptized for repentance.  Did he receive baptism to be a model to believers of church?  It seems right in one sense.  But it could be rejected because John, the Baptist did not have any church when he baptized others.

          The most correct view of Jesus’ baptism is that He received baptism to identify himself with the John’s message of kingdom.  The citizens of kingdom need to be baptized, Jesus Christ being the king of kingdom received baptism from John and validated John’s message of kingdom and John’s baptism.

6. The Temptation of the King (Matt.4 : 1-11; Mk. 1 : 12-13; Lk. 4 : 1–13)

          Jesus was tempted by Satan.  Why the Holy Spirit led Jesus to temptation?  The purpose of temptation was not to make him a sinner but to declare and to  demonstrate him  the sinless one.  He was unable to sin due to his divine origin.  He overcame temptation.  The temptation proved two things, First, it proved that He was the divine king (Messiah) and second it proved that He could be the only sinless saviour of the world.

7. The Names and Titles of King

          There are many titles and names given to the king in New Testament.  Jesus was his human name.  Jesus was probably Aramaic form of Hebrew name Joshua which means “Lord Saves”.  Hence the very name Jesus includes “Lord” in itself.  There are other names to Jesus such as, Immanuel, Lord, Christ, Saviour, Prophet, Son of God and Son of Man.  All these names and titles bear witness for his divinity one way or other, especially Son of God.  The title ‘Son of God’ does not mean he was born to God but means, that  He originated and has divine quality and equality with God.  Hence this term simply means Jesus was divine.  His divinity by using this term was proven.  God declared it at Jesus Baptism (Mt. 3 : 17; Mk. 1 : 11; Lk. 3 : 22).  Even satan said him “Son of God” (Lk. 4 : 3, 9).

8. The Purposed Miracles of King

          Jesus performed many miracles in his three years of earthly ministry.  The first purpose of doing miracles was nothing but to authenticate his divinity (Mt. 11 : 4 – 6).

          “Is miracle possible?”.  Miracle is possible with God.  Miracle is defined as it is a divine supernatural intervention in nature to cause an effect in physical laws.

          The second purpose of miracle was to demonstrate God’s power to unbelieving sinful humanity so that they could recognize the supernatural acts over the physical laws of nature (Jn. 4 : 48).

          The third purpose of miracles was to prove the teachings of Christ through parables was absolute facts.  Eg. He taught about forgiveness and to prove it, he delivered a man from his inability (Mt. 11 : 4 – 6; Jn. 5 : 1 – 15, Mt. 9 : 3).

9. The Special Offices of Unique King

          Jesus was the divine king and expected Messiah of Jews.  However he has to function in other offices such as Saviour, prophet, Priest, Judge etc.

          He as the king has four special roles.  The first, he as the king is the expected Messiah of Jews.  Simeon and Anna recognized Jesus as messiah (Lk. 2 : 22 – 38).  The second, he as the king is the promised Saviour of the world (Gen. 3 : 15; Mt. 1 : 21; Lk. 1 : 47, 2 : 8 – 14; 24 : 46).  The third, he as the king will be the judge of universe and the fourth, he as the king is the good shepherd (Mt. 26 : 31, Mk. 14 : 27).  The word shepherd is a title given to the leaders of Israel.  Hence Jesus is the best Leader of all people. Jesus is also a prophet.   He is the greatest of all prophets. (Mt. 13 : 57; 16 : 14; 21 : 11, 46, Mk. 6 : 15, 8 : 28; Lk. 7 : 16, 39; 9 : 8, 19; 13 : 33 – 34; 24 : 19).  He did the role of prophet during his earthly ministry.

          He is the Heavenly High Priest as well.  He offered himself and entered into heaven, the Holy of Holies to intercede for sinners (1 Jn.      2 : 2).

10. The Ministry of the King

          The primary and first ministry of Jesus was his teaching ministry.  He began his ministry by reading the scripture (Lk. 4 : 16 – 18).  He was a great teacher   although he was not taught in Rabbianic school.  He was called Rabbi by people.  They called him Rabbi due to his quality of his teaching.  He taught first in synagogue service regularly (Mk. 1 : 21; Mt. 4 : 23).  He also taught outside environment (Mk. 4 : 1).  He used illustrations, parables, interrogation in his teaching.  He taught authoritatively (Mk. 1 : 22, 27).  He taught not only to his disciples but also to the common people whereas Rabbis taught only to their students or disciples.  Hence, Jesus attracted the mass.  Jesus was gracious and compassionate while he was authoritative.  This quality of Jesus was also quite different from other Jewish teachers (Lk. 4 : 22).  His teaching concerning kingdom equally concerned about man as well as woman (Lk. 13 : 19, 21), Ex. The parable of lost sheep by a man and of lost coin by a woman (Lk. 15 : 4, 8).

          He also taught on various subjects like sin, salvation, angels etc.  In teaching of sin, he taught an universality of sin (Mt. 6 : 12; Lk. 11 : 13; Mt. 13 : 47-50; 22 : 1 – 14; 25 : 1 – 13; Mk. 2 : 17; Lk. 5 : 32) on total depravity of man (Lk. 10 : 25 – 37; Lk. 15; Mk. 7 : 20 – 23; Mt. 11 : 16 – 19; 12 : 39; 17 : 17; 23 : 1 – 39) and various forms and manifestation of sin through hyprocrisy (Mt. 23 : 1 – 39) covetousness (Lk. 12), Blasphemy (Mt. 12 : 22 – 37); Pride (Mt. 20 : 20 – 28),  Disloyalty (Mt. 8 : 19 – 22), Immorality (Mt. 5 : 28), Vain talk (Mt. 12 : 36 – 37) and unfaithfulness (Mt. 15 : 14 – 30; Lk. 19 : 12 – 27).  He not only taught about sin but also the forgiveness of sin (Mt. 6 : 12, 26 – 28; Mk. 10 : 45; 11 : 25, 26; Lk. 11 : 4; 17 : 3, 4).

          As Jesus taught about sin, He also taught about the importance of salvation.  Since man’s nature is evil and corrupt, man needs repentance (Mt. 12 : 34; 15 : 11, 17 – 20; 18 : 3; Mk. 7 : 20 – 23; Lk. 11 : 13).  His vicarious death provides salvation to man (Mt. 20 : 28; 26 : 28).  The salvation in Christ is applicable and available to all (Lk. 2 : 10) including all gentile (Lk. 2 : 32; Jn. 3 : 6).

          As he taught about earthy matters, he also taught about heavenly beings that is angels.  Although many have no idea about the angels, Jesus the greatest teacher of world ever knew taught clearly and authoritatively about angels.  He believed and taught about the existence and nature of angels.  (Mt. 22 : 29, 30; Mk. 12 : 25; Lk. 24 : 4; Mk. 16 : 5).  Angels ministered to Jesus from his birth till his ascension (Lk. 1 : 26; Mt. 4 : 11; Lk. 22 : 43; Mt. 28 : 2; Lk. 24 : 4 – 6, 23; 9 : 26).  Having taught about angels,  He also taught about other fallen angels such as satan and demons. (Mt. 4 : 6 – 10; 13 : 39; Lk. 13 : 16; 22 : 31; Lk. 10 : 18).  Satan and demons are spirit beings as other angels (Mt. 8 : 16; 17 : 18; Mt. 9 : 25; Lk. 10: 17, 20; Mk. 5 : 8 – 14).  They often led man to sin on moral impurity (Mt. 10 : 1; 12 : 43; Mk. 1 : 23 – 27; 5 : 12, 13; Lk.  4 : 33 – 36).

11. The Rejection of the King

          Jews began his ministry at his age of thirty.  He preached and people wondered about his teaching, preaching and doing of miracles.  However this trend gradually getting changed after two years of Jesus’ ministry.  People started rejecting him day by day.

• He was rejected by Gadarenes (Mt. 8 : 34).

• Scribes and Parisees rejected Him for forgiving others (Mt. 12 : 1 – 50; 15 : 1 – 20; Mt. 9 : 3, 11).

• People of cities started rejecting Jesus (Mt. 11 : 20 – 30) although He graciously invited them.

• People of Nazereth repudicated him (Mt. 13 : 53, 58).

• Richman Rejected Jesus (Mt. 19 : 16 – 26).

• Religious leaders rejected him (Mt. 21 : 23 – 22 : 14).

• Political class of Herodians and Sadducees repudicated him (22 : 15 – 46).

• Finally Nation Israel with Romans jointly rejected Him and crucified Him (Mt. 26, 27).

          Matthew has well outlined and explained How Jesus was gradually and systematically rejected by individual both rich and poor, by villages and cities, by own villagers and strangers, by religious and political leaders and finally by nation Israel and Roman empire who officially crucified Jesus.  The rejection of Jesus by the nation Israel was well summed (Jn. 1 : 11).

12. The Condemnation and Crucifixation of King

          In the Garden of Gethsemane, He prayed for the passing of the cup from him.  The question here is ‘why he prayed so?’

          Some think  He was afraid of death.  This view is totally wrong, because Jesus many times plainly stated he came for the very purpose “to die for sinners” (Mt. 26 : 28).

          The correct view of this prayer is that Jesus prayed to the father that He should not be proved as criminal on any grounds specifically with any charges of criminal activity in His trial which he expected  soon.  If any charges proved on Him either rightly or falsely, He could not be qualified as the saviour.  So He prayed the cup of criminal charge be removed.  The cup represents not his death but criminal charge against Him.  Jesus’ prayer was properly answered by the Father in  the following trials on Jesus.

          After Jesus prayed, He was arrested.  He was taken to trials before the High Priest (Mt. 26 : 57-68; Mk. 14 : 53-65; Lk. 22 : 54-65; Jn. 18 : 12 – 27), before Pilate (Mt. 27 : 2, 11 – 14; Mk. 15 : 1 – 5; Lk. 23 : 1 – 5; Jn. 18 : 28 – 38), before Herod (Lk. 23 : 6 – 12) and again before Pilate (Mt. 27 : 15 – 26; Mk. 15 : 6 – 15; Lk. 23 : 13 – 25; Jn. 18 : 39 – 19 : 16).

          The trial was totally unfair.  The religious leaders of Israel under the headship of High Priest, enquired Jesus at night.  Enquiring night itself was wrong according to the Jewish tradition of law.  Then they charged falsely.  Hence they could not prove by producing false witnesses.  Jesus silently but boldly faced that charges.

          Pilate enquired but he could not find anything in Jesus against Roman Government.  He asked “Are you king?”  Jesus replied “as you say”.  Yes.  Jesus was the king of Truth.  Since Pilate could not find any crime in Jesus, He sent Jesus to Herod.  He could not trace any crime in Jesus.  So, he sent Jesus back to Pilate.  Again in enquiry, Pilate found Jesus was innocent.  Although he wanted to release, due to crowd’s threatened request, he released Barabas and allowed to crucify Jesus.  As Jesus prayed, He could not be found any sin (crime) in Him.  His “cup of crime”  falsely charged was removed  by the Father who answered favourably to Jesus’ prayer.

          Jesus uttered, seven sentences on the cross while he was crucified.

• Father forgive them; for they know not what they do?” (Lk. 23 : 34).

• Today shall thou be with me in Paradise (Lk. 23 : 43).

• Woman, behold thy son. . . behold thy mother. (Jn. 19 : 26 – 27).

• My God, My God, Why hast thou forsaken me? (Mt. 27 : 46; Mk. 15 : 34).

• I thist (Jn. 19 : 28).

• It is finished (Jn. 19 : 30)

• Father into thy hands I commend my spirit (Lk. 23 : 46).

          Jesus died on the cross after hanging for about six hours on the cross.  His death itself was a miracle that made Pilate to astonish by having Jesus death before the normal expected time.  So Jesus’ bones were not cut as foretold (Ps. 16).

13. Proof to being King

          All gospels record the resurrection of Christ, because it is the most wonderful of all miracles of history.  Jews thought that by crucifying  Jesus that they proved He was not Messiah of  Israel, but Jesus proved by his resurrection that He is the true Messiah of Israel and the saviour king of Gentiles. 

          Ryric says, “Thus the resurrection is proved (that is Mark’s emphasis) it in turn proves all of Christ’s claims (this is Mathew’s emphasis – 28 : 6) and it is the basis of newness of life (this is Luke’s emphasis).

III.    The Eschatology of the Synoptics

          The synoptic gospels are centred in Christology and focus on eschatology especially of a future kingdom in which Christ is going to be the king.  The kingdom concept was first preached by  the prophetical messenger John the Baptist (Mt. 3 : 1 – 12) explained by the royal messenger Jesus Christ (Mt. 4 : 17 ; Mk. 1 : 14) and announced by the apostolic messengers (Mt. 10 : 1 – 11 : 1).  Their message of the kingdom was “Repent, for the kingdom of heaven is at hand”.  The people were willing for kingdom but hesitant about repentence”.

1. The Meaning of the Kingdom

          The meaning of the kingdom is interpreted in various ways. Scholars vary in their idea and meaning of kingdom.  The following are the main ideas concerning kingdom.

1. Universal Kingdom of God: (Ps. 45 : 6; 103 : 19; 145 : 10 – 13; Dan. 4 : 3)

          God is the king of entire universe, because He created all, He rules the creation.  All including satan is under his rule (Job 1 – 2).

1. Kingdom of David (2 Sam. 7 ; Ps. 2, 110; Jer. 23 : 3 – 8; Dan. 7 : 13 – 14; Mt. 1 : 1 – 17; 2 Tim. 4 : 18)

          This idea of  kingdom is based on the promise given to David.  This promised eternal kingdom needs an eternal king, who is the messiah.  After one thousand years of promise to David, Jesus in the line of David was born (Mt. 1 : 1).  But Israel rejected Him as their messiah.  Jesus explained their rejection and reward in parable of ten minas (Lk. 19 : 11 – 27).  Jesus will rule this earth through the kingdom of David for thousand years.

1. Kingdom of God (Jn. 3 : 3; Heb. 1 : 4-11; Mt. 6 : 33; 12 : 28; 19 : 24; 21 : 31, 43)

          In this view of kingdom, God is the ruler over all moral creatures, who willingly submit themselves to His rule.  This moral creatures include all people who are born in the family of God (Jn. 2 : 3) by receiving Jesus as their only saviour.  It also includes all good angels. (Heb. 1 : 4 – 11).  (Hence kingdom of God was preached to both Jews and Gentiles – Acts 19 : 8, 23, 28).  

1. Kingdom of Heaven (Matthew Gospel used this term 32 times)

          Since this term can refer to the kingdom of David and sometimes to the kingdom of Christ being built by the church, he uses the term “Kingdom of Heaven”.  The kingdom of heaven is not a kingdom that rules in heaven, but a kingdom that comes from heaven to rule on the earth.  This term has its root in Daniel 2 : 44; 7 : 13, 14, 22, 27, when the God of heaven will set up a kingdom to rule over the earth.  This kingdom was not yet set up.  But it will be established as the answer of prayer of our Lord Jesus Christ,  “Thy kingdom come.  Thy will be done in earth as it is in heaven” (Mt. 6 : 10) in future.  Then Jesus will be called king of kings and lord of Lords (Rev. 19 : 6).  Kingdom of Heaven refers to an earthly kingdom, because it has some elements of good and some evil presence as explained in the  parable of Mt. 13 : 31-33.  The birds in this parable represent satan (cf. Mt. 13 : 4, 19).  Satan can be present in earth only, not in heaven.  Hence this parable refers to an earthly kngdom, known as “Kingdom of Heaven”.

          Leaven in Mt. 13 : 33 symbolizes evil in scripture (Mk. 4 : 13; 1 Cor. 5 : 6 – 8; Mt. 16 : 6 – 12).  Jesus also taught wicked people   will be separated (Mt. 13 : 24 – 30; 26 – 43, 47 – 50).  This separation will occur immediately after the tribulation (at the end of the age – 13 : 39, 49) when unbelievers will be judged by Christ (Mt. 25).  So the kingdom of heaven refers first to the kingdom of David, where Christ will sit on the throne of David to rule over earth to guarantee that God’s will is done on earth as it is in heaven. Second it refers to church when believers are being translated from the kingdom of Darkness into Christ’s kingdom (Col. 1 : 13) through faith in Christ because the church is a part of Christ’s kingdom and will rule with Christ when He sits on the throne of David during His rule over earth for 1000 years (Ps. 2 : 6-9; Act 13 :32-49; Rev. 2 : 26-27; 3 : 21)

1. Millennial Kingdom (Rev. 20 : 4-6; Dan. 2 : 34-35,44,45; Is. 24:22)

          Jesus Christ will set up His throne in Jerusalem and will rule over earth for 1000 years. Those who obey Him will be blessed; those who disobey will be judged (Zech. 14 : 16-21).

1. Eternal Kingdom ( 21-22; 2 Pet. 3 : 10-13)

          After the completion of one thousand years of rule of Christ on earth, satan will be losed.  Hence, satan will gather all unbelievers of millennial age and revolt against Christ.  God will destroy them and their revolt by fire. Then all unbelievers of all ages will be judged and sent into hell forever. After this God will create new heavens and a new earth over which He and His son will domain forever.  (1 Cor. 15 : 24-28; 2 Pet. 1 : 11).

Discussion of Opinions regarding above ideas of Kingdom

          There are different opinions about the above kingdom ideas among scholars.

1. Generally all agree that universal kingdom refers to God’s rule over all His creation both in heaven and earth, seen and unseen.

1. Although all agree God’s universal kingdom idea, they vary in their opinion about other kingdom ideas. Some say kingdom of God and kingdom of heaven are synonymous. Because Matthew uses both terms in his gospel (kingdom of heaven 32 times and kingdom of God – 5 times.)

• Some scholars disagree with the above opinion (ii). They say both are different. They say kingdom of God refers to God’s mysterious or spiritual rule over his moral creature especially with saved people and with good angels. Whereas kingdom of heaven refers to Jesus’ ruling over earth according to God’s will (Mt. 6 : 10).

1. Some scholars believe that kingdom of David, kingdom of heaven and Millennial kingdom all refer to the earthly rule of Jesus Christ from Jerusalem for 1000 years which will be fulfilled after the second coming of Christ.

1. Some believe that if kingdom of God and kingdom of heaven are synonymous, the four ideas that is, kingdom of David, Kingdom of God, kingdom of heaven and millennial kingdom refer to one unique kingdom of Jesus Christ (that is millennial kingdom).

1. All scholars generally agree that eternal kingdom is the future kingdom after the end of all ages, where God rules eternally all the saved ones of all ages in new heaven.

• Many think debate on kingdom idea is not necessary but the repentence toward God is necessary and important to enter into His kingdom whatever form it may be.

          Let us now again come to kingdom presentation in the synoptic gospels.  John, the Baptist and Jesus preached “Repentance” to Israel but Nation Israel gradually rejected it, specially Israel failed to recognize Jesus,as their king.  When Jesus knew the rejection of Israel,  He revealed the plan of establishing His church (Mt. 16 : 18).

          God meant to bring citizen to His kingdom through Israel, but when it failed to accept God’s plan, Jesus presented the new plan of establishing church so that the church can prepare and bring citizen to His kingdom.  Since, Israel failed to prepare citizens to God’s kingdom, the church instead of Israel has been established to fulfilling the same task of preparing the citizens for God’s kingdom.

2. Qualities of Kingdom citizen (Mt. 5 : 1 – 7 : 29)

          The qualities of citizens of kingdom are pictured in Mt. 5 : 1 – 7 : 29.  This explains every citizen of kingdom must maintain relationship with God (5 :3 – 6) with fellowmen (5 : 7 – 12) and with the world (5 : 13 – 16) according to this fashion. It is often called the Beatitutes.

          Every citizen of kingdom must follow the law code of kingdom as given in scripture for murder (5 : 21-26), for adultery (5 : 27-30), for divorce (5 : 31 – 32), for keeping oaths (5 : 33 – 37) for non-resistance (5 : 38 – 42), for showing love (5 : 43 – 48), for almsgiving (6 : 1 – 4) for prayer (6 : 5 – 15, 7 : 7 – 12), for fasting (6 : 16 – 18), for money matters (6 : 19 – 24) for livelihood (6: 25 – 34) and for making judgement (7: 1-6).

          Jesus then differentiate the true citizens of kingdom with other through the examples of two ways (7 : 13-14), two kinds of trees (7 : 15 – 20), two professions (7 : 21 – 23) and two builders (7 : 24 – 29).

3. Postponement of Kingdom

          The Jews as nation has failed to repent although a few individuals repented through preaching of John the Baptist, Jesus Christ and the disciples.  They were not willing to accept Jesus Christ as their king, the promised Messiah.  They were committing an unpardonable sin by rejecting Jesus (12 : 31, 33). Their rejections are shown in Matthew chapters 11 &12.  (The climax of rejection was crucifixation of Jesus).

          Since the Jews began to reject Jesus, He started teaching in parables about the mystery of kingdom, because kingdom was going to be postponed due to rejection of the king of kingdom.  The parables in Matthew chapter 13 must be explained in the context of rejection of  king and of the postponement of kingdom. In the parables of Mathew 13 Jesus brings out some truths about kingdom. These parables are applicable to the time between Jesus first advent and the Second Advent. 

          Ryrie says, “Obviously, that period includes the time during which Christ is building His church, but the mysteries of the kingdom of Heaven have to do with the rule of God over the whole world, not with the government of the Head over the church. They concern conditions during the course of the time during which Christ is absent from the earth” (p. 89).

          Kingdom has been now postponed, but God is preparing citizens for His kingdom during this period of absence of Jesus’ visible presence in earth.  Seven parables of Matthew 13 speak the mysteries of kingdom during the time when Christ is absent from the earth.

          ‘Parable’ means “casting alongside”

          Parables convey the heavenly truth by using earthly facts. They are used for explaining spiritual matter by telling an earthly matter.  Parables make us to understand doctrine clean at the same time it is hidden (Mt. 13 : 11 ff).

1. The sower (13 : 1 – 23)

Jesus is the sower. The seeds are the persons who received the word.  The fruitfulness vary depending upon the persons.  The fruitfulness is shown through the testimony in world. Some fail to testify Christ in this world when Christ is absent in this world.  The failed one is unfruitful.

1. The Wheat and Tares (13 : 24 – 30, 36 – 43)

Here also the sower represents Christ; the field is world. Good seeds are the children of kingdom, satan plants counterfeit among good.  Both good seed and tares grow together until angels separated them at the end of the age.

1. The Mustard Seed (13 : 31, 32)

As the mustard seed, yet grows like tree, the kingdom concept grows fast and wide through Christendom during the course of this age.

1. The Leaven (13 : 33)

Leaven represents the evil or falsehood (Ex. 12 : 15; Lev. 2 : 11, 6 : 17; 10 : 12, Mt. 16 : 6; Mk. 8 : 15; 1 Cor. 5: 6; Gal. 5 : 9).  The falsehood would spread fast in the world against the truth. (Some think leaven may represent gospel.  This idiea of the gospel leavening the whole world is an outright contradiction of scripture (1 Tim. 4 : 11; 2 Tim. 3 : 1- 7) and of the facts of contemporary history – Ryrie. p. 91).

1. The Hid Treasure (13 : 44)

Treasure may represent “salvation”, which is hidden in a field (Israel). A man who knows the value of salvation, given in Jesus born in Israel may forsake all for enjoying salvation.

1. The Pearl of Great Price (13 : 45 – 46)

Here also a merchant (sincere seeker) is ready to sacrifice all for the sake of enjoying salvation.

(However some interpret that the two parables of treasure and of pearl represent kingdom of heaven.  The man and merchant represent Christ who gave himself on the cross for kingdom of heaven).

1. The Dragnet (13 : 47 – 50)

This parable is probably conveying the idea of judgement, explained in the parable of wheat and tares (13 : 24 – 30, 36 – 43).  The angels will separate the good fish from the bad ones at the end of age. This separation may happen at tribulation end

Hence every parable of Matthew 13, explains at least one truth of kingdom.

4. Prophecies concerning Kingdom

          Having postponed the kingdom, Jesus prophetically told and explained the future kingdom, when disciples questioned about Jerusalem (Mt. 24 : 1 – 3; Mk. 13 : 1-4; Lk.21 : 5-7).

          In fact these questions provoked him to utter these prophetical explanations.

• When would these destruction be?

• What will be the sign of your coming?

• What will be the sign of the end of the age?

          Jesus answered to their questions very elaborately and prophetically. He first answered about the destruction of Jerusalem which is not found in Matthew’s record. Luke recorded it. Although many think   the destruction refer to the event of 70 AD, the destruction spoken by Jesus in these passages doesnot certainly refer to the destruction of Jerusalem at 70 A.D, because the Lord refers the destruction of these passages in relation to his second coming. When one carefully read and study the words in these phrases in the olivet discourse, it is obviously evident that all those phrases refer to the great tribulation period and event related with Jesus’ second coming after tribulation (Mt. 24 : 3, 6 – 7, 14 – 15, 21, 29-30, 37, 42, 44; 25 : 10, 19, 31).

          Ryrie says, “If the discourse as a whole refer to the time of second advent, the two particular passages concerning the messianic kingdom must also be interpreted of that time; and therefore, those two passages, the parable of the ten virgins (25 : 1 – 10) and the judgement of the Gentiles (25 : 31 – 46) which speak of the millennial kingdom, demonstrate that it was in no way abrogated by any other teaching which Christ introduced” (p. 93).

          When the disciples asked the questions, their mind was filled with the assumption, that destruction of Jerusalem and events related would be simultaneous.  Jesus did not attempt to correct these impressions.

          When Jesus answered about the sign of the End of the age (Mt. 24 : 4 – 26), he said about the disturbances in physical realm (v: 6-7), the appearance of false Christs in spiritual realm (v:5), the persecution of Jews and disinterest in religious life (vv: 10 – 12); appearance of the abomination of desolation (v. 15-22) and the worldwide  preaching of the gospel of the kingdom (v : 14). These signs did not happen at the events of 70 A.D. So, these will happen during tribulation period before the second coming of Christ.

          Then Jesus answered to the second question of disciples about His second coming (Mt. 24 : 27 – 31).  Jesus’ second coming is visible (v: 27) and accompanied by a great carnage on earth (v: 28) and unusual physical Phenomena (v : 29). At this time, son of Man will bring mouring among tribes (v: 30; Zech. 12 : 10 -12).  The final regathering of the Jews from all over the earth will be effected at the Lord’s return (v: 31).

          Jesus presented a few illustrations about His return.  The fig tree (24 : 32-35) is one of the illustrations, which represent Israel.  Another illustration of His return is similar to the days of Noah (24 : 36 – 39), an unpreparedness of the normalcy of life which people will attempt to experience in those days. The illustrations of two (24 : 40 – 42) and the faithful servant explain the need of preparedness in view of the separation which the return of Christ will bring.

          The illustration of the ten virgins (25 :1 – 13), the talents (25 : 14 – 30) and the judgements of the gentiles (25 : 31 – 46) informs the warning of judgement and exhortation to preparedness. This shows the reward either in the kingdom of Heaven or in the punishment in Hell.  These passages clearly show that the kingdom of Heaven is yet to be established at the return of Christ.  Thus the Davidic kingdom could not have been suppressed by the church.

          The synoptic gospels present the king and His kingdom.So their theology is the theology of the king and His kingdom. Matthew is the theological Gospel of the synoptics.

Discussion on Kingship and Crucification of Christ

• Would Jesus have been crucified? If the Jews ever accepted Jesus as their king, being the king?

     Jesus would have been certainly crucified, even if the Jews had  accepted him as their king. The Roman rulers would not accept Jesus kingship even if  Jews had accepted Jesus because the Roman could not tolerate any other who claims kingship against the Roman emperor. So, the Roman would have crucified Christ, if the Jews accepted Jesus as their  king.

PART – B

1. INTRODUCTORY MATTERS OF ACTS

1. Authorship

          One who wrote the gospel of Luke’s was the author of Acts. He was a Greek, not a Jew since his name is not mentioned with the circumcised in Col. 4 :12 – 14.  He was a doctor. He probably was a convert to Christianity through the ministry of Paul. However, much details are not available regarding his native (Antioch of Syria or Philippi) and his conversion.

          Although he was a medical doctor, he worked as a missionary in Paul’s team (Act 16 : 13, 17). He also worked about six years in Philippi as missionary and he preached in Rome (Philemon 24). He assisted and treated Paul and perhaps did arrangement to Paul’s burial (2 Tim. 4 : 12).

Date

          The book of Act was probably written shortly after writing his gospel. It was certainly written before the destruction of Temple in 70 AD, before the martyrdom of Paul and before the burning of Rome during Nero since Luke did not record these important historical events. Based on these facts Acts was written before martyrdom of Paul in 68 AD. Perhaps, it was written about 63 – 65AD.

1. Importance of Acts

           Luke as a doctor well trained in medicine as well as in writing. He was a skillful writer.  Before writing the gospel, he carefully collected information (Luke 1 : 1).  Without doubt Luke applied the same method in writing Acts.

          The material for writing Acts was taken from his personal experiences of ministry with Paul (We- 16: 9 – 40; 20 : 5 – 28 : 31) collected from Paul (Act 7 : 9; 11 : 25 – 30; 13 : 1 – 16: 8; 17 : 1 – 20 : 4) and from other co-missionaries (Silas, Timothy, Titus, Aristarchus, James, Philip and his daughters – 19 : 29; 20 : 4 ; 21 : 8, 18; Col. 4 : 10; Phil. 24). Having collected needed information, Luke properly arranged this historical book. Act is not a doctrinal book but a historical work.

          In this historical record, Luke gives the plan of his writing based on the plan of God preaching the gospel in Acts 1 : 8.  He recorded how gospel was preached beginning from the day of Pentecost in Jerusalem and reached Rome westward.

          In this gospel, Luke recorded the works of Jesus Christ while he was in earth, but in Acts, he recorded the works of Jesus Christ while Jesus is exalted in heaven.

          In his writing of Acts, he carefully arranged the materials how Peter ministered in establishing churches, in Jerusalem, Samaria and Joppa and how Paul enlarged the church in gentile territories.

          Although Acts basically was a historical book, it is included in the canon of the Bible books not only for historical value, but for its scriptural as well as theological value. The epistles of Paul can not get historical value, if Acts is not in the New Testament. So also, Pauline theology is historically supported by Acts. Hence, Acts has a special value in studying New Testament Theology.

III.    The Theology of Acts

1. Doctrine of Scripture

          There are about 110 ireferences from Old Testament taken from messianic passages of Deuteronomy; the Psalms and Isaiah.  It shows the early church believed that events related to Christ and to church are fulfillment of Old Testament prophecies (Act 1 : 16; 2 : 25; 13 : 33; 4 : 25; 28 : 25)  The church recognized the authority of scripture (3: 18, 21; 13 : 46 – 47; 15 : 15 – 18, 26 : 22 – 23).

          New Testament writers used text from Hebrew Old Testament as well as Septuagint. They sometime quoted the sense of verse instead of quoting the verse directly.  While quoting the sense of verse, they mentioned “the scripture says”.  Their mind was filled with scripture.

2. Doctrine of God

          As God is assumed in the Old Testament, the book of Acts recorded the assumption of God as preached by apostolic preachers .  The belief of God was there even among the gentiles (14 :15; 17 : 22).  Acts records a number of characteristics of God. Such His creatership (14 :15; 17 :24), sovereignity (4 : 24, 28; 13 : 48; 17 : 26). He is beneficent to all in relation to natural blessings. (14 : 17; 17 : 30).

          He is near to all (17 : 27; Deut. 4 : 29; Ps. 145 : 18).  He revealed and spoke in times past (7 : 2, 6, 31).  He revealed through providential workings (5 : 19;7 : 53; 8 : 26; 10 : 3; 12 : 7) and through his written word (4 :25). God also revealed through His works such as doing resurrection of Jesus (4 : 10; 5 : 30; 13 : 37), saving the gentiles (2 :21; 13 : 47; 26 : 18; 28 : 28), anointing of Christ (10 : 38), exalting of Christ (2 : 33 – 35; 4 :11), sending of the Holy Spirit (2 : 17) and rebuilding the tabernacle of David (15 : 16).  Acts records these works of God.

3. Doctrine of Christ

          Luke has recorded the humanity  of  Jesus Christ by demonstrating Jesus as a historic person (2 : 23, 36; 8 : 31, 32; 10 : 38).  The divinity of Christ is also recorded in Acts by resurrection, exaltation and subsequent sending of the Holy Spirit.

          Jesus is mentioned as suffered one (3 :18; 8 : 32 – 35; 17 : 2 – 3; 26 :22 – 23; 4 :11 cf, Ps. 118 : 22), the resurrected one (2 : 25 – 28; 13 :32 – 35; 1 : 9 – 11; 2 : 33-35) and is the only savior of the world, as promised to Abraham (Gen.12 :3; Acts 2 :21,36; 3 : 25 – 26; 4 : 12; 10 : 43; 13 : 39, 46 – 47; 26 : 23; 28 : 28).  The ascention and exaltation of Christ is manifested through the sending of Holy Spirit (2 : 33), the formation of church (2 : 47; 4 : 12), the performance of miracles (4 : 10; 9 : 34; 13 : 11; 16 : 18; 19 : 11) and the manifestation of His personal presence (7 : 56; 9 : 5, 10 – 11; 18 : 9).

4. Doctrine of Holy Spirit

          The deity of Holy Spirit is clearly mentioned in Acts chapter 5.  Where Peter used God and the Holy Spirit interchangeably.  Sending of the Holy Spirit to the church was an act of the risen Jesus (2 : 33). However the Holy Spirit was already active in the earthly ministry of Jesus (10 : 38).

          The work of Holy Spirit began on the day of Pentecost with the baptism of Spirit (1 : 5; 11 : 15 – 16).  Moreover, Holy Spirit governed the early church in sending missionaries (13 : 2 – 4), filled the people for witnessing Christ (1 : 8; 2 : 4; 4 : 31; 5 : 32; 9 : 11 – 20; 6 : 3,5; 11 : 24) led the early church leaders like Philip (8 : 26 – 30), Peter (10 : 19; 11 : 19) Paul (16 : 7; 20 : 23; 21 : 4, 11) and the prophets (11 : 28;21 : 4). In general, the Holy Spirit always promoted Jesus Christ through the ministry of apostles and others, not himself.

Views concerning tongues

1. Some say tongue is important today for the evidence of receiving the Holy Spirit. This is the first view.

1. The scholars who hold second view say that tongue is not important today because of the following reason

• There is no evidence that 3000 persons who were baptized on the day of Pentecost spoke in tongues (foreign language).

• Act 1 : 5 and 1 Cor. 12 : 13 uses the same Greek preposition (en) “all are baptized by the Spirit but all do not speak in tongues” (1 Cor. 12 : 13, 30).

However, those who propagate the first view often hesitate to accept the second.

5. The Doctrine of Salvation

          Acts clearly distinguishes faith and saving faith.  If the faith is not rightly placed on the person Jesus Christ, it will not result in salvation. Simon, the sorcerror (8 : 13) and Agrippa (26 : 27) had faith which could not save them because they did not place their faith toward Jesus of Nazareth.

          Saving faith is exercised through the repentence toward God through the finished work of Jesus Christ on the cross (10 : 43; 11 : 17, 21; 14 : 23; 16: 31, 34; 18 :8).  Often faith is a synonym for repentence (2 : 38; 3 : 19; 5 : 31; 8 : 22; 11 : 18; 17: 30; 20 : 21; 26 : 20).  When one believes that Jesus of Nazareth is the only savior of the world, he exercises the saving faith (4 : 12). Although faith is the only human requirement for salvation, in a sense, it is also a gift of God (5 : 31,       11 : 18).

          The message of salvation is preached by men by the word of mouth (15 : 7) and by good deed and life (13 : 12). Jerusalem council in Act 15 clearly determined that faith in Jesus Christ alone is sufficient for salvation (15 : 19).  As the result of salvation, one gets eternal life (13 : 48), justification (13 : 49) and remission of sins (2 :38; 10 : 43; 22 : 16).

          Acts has recorded the baptism of early church. Every one who believed Jesus Christ as his / her savior was immediately baptized. The baptism in acts was different from the baptism of John, the baptist.  In Acts, believers were baptized in the name of Jesus (13 : 24; 19 : 4).  Saved people were baptized.  In Greek, the word, “baptize” means to “immerse”, hence baptism in English means immersion. Some may wonder How could they baptize 3000 people on the day of Pentecost in Jerusalem?  It was possible for apostles to baptize 3000 people because there were number of pools in Jerusalem where they could administer baptism in one day by immersion.

          After baptism, they were added as the member of church.  The baptized members were motivated to testify of Christ (2 : 47; 8 : 4; 9 : 20; 18 : 5, 26; 26 : 19 – 20).  They also helped one another (2 : 44 ; 11 : 27 – 30; 15 : 36; 18 : 23; 21 : 20-26). They were also asked to live a sanctified life (15 : 19 – 29).

6. The Doctrine of Church

          Jesus Christ predicted about the formation of the church (Mt. 16: 18).  He did not form or establish church because, His death, resurrection, ascension and exaltation were necessary as the foundation of church.  Having done the ground works of church during His earthly ministry; He formally found the church on the day of Pentecost after His resurrection.

          Although some have different views about the foundation of church, the scripture clearly indicates church began on the day of Pentecost.  The following scriptures support this position clearly.

• In Mt. 16 : 18 Lord predicts a future church.

• In Act 1 : 5, it is said “not many days hence”

• In Acts 11 : 15 Peter said “the beginning”

in reference to Pentecost.

          A close study indicates church began on a particular day between Act 1 : 5 and 11 : 15.  That particular day is none other than the day of Pentecost.  Hence the church began on the day of Pentecost.

          Immediately after the beginning of church, it added its membership by giving baptism to those who believed (2 : 40, 41) and began to worship the Lord as a congregation (2 : 42).

          The church was led by apostles (2 : 42 – apostle’s doctrine), then by elders (14 : 23; 15 : 2, 4 ; 21 : 18).  The term elder is used interchangeably for Pastors and bishops (Elders = Pastors = Bishops – Act 21).  There was another term ‘deacons’ used to denote the ones who helped in the physical care of church; while apostles help spiritually (Acts 6).  The term prophet was often  applied to teacher (13 : 1).

          The early church lived on the five basic principles such as doctrine; fellowship, Lord’s supper, prayers (2 : 42) and discipline (5 : 1 – 11). Although church often faced opposition and persecution, it never failed in practicing these principles, because the church received power from the resurrected Christ (Act 4 : 5, 7, 8, 12, 15, 21).  Persecution strengthened the fellowship of community life of church and purified the fellowship from spiritual corruption (Ch.5).

7. Doctrine of Last Things

          The apostles asked “Lord, will you at this time restore the kingdom to Israel?”   The apostles were looking for the messianic kingdom which was the expectation of Israel.  Jesus did not tell them the time, however, he indicated it shall be in future.

          After the day of Pentecost also, the same hope was reaffirmed to Israel.  “Times of  refreshing” (3 : 19), synonymous with” restitution of all things” (3 : 21), Probably refers to the millennial kingdom (1 : 6 cf. Lk. 2 : 25).  Thus there will be a time of refreshing (Millennium) in future.

1. Mission in Acts

          Acts 1 : 8 tells how the missions has to be developed.  Evangelization or witnessing of Christ must begin from Jerusalem, through Judea to Samaria, then to the whole world.  Acts also records how this mission work was carried out geographically.  The church was first established in Jerusalem on the day Pentecost (Act 2) then spread in Judea (3 – 7) and in Samaria (Acts 8) and then to other parts (Acts 10 – 28).  Hence, the church is not only for the Jews but for the whole world.

          Persecution on church was also a cause which helped the church to witness in new places (8 : 1, 4). Not only Jerusalem church, church in other places, notably church at Antioch had great concern for mission (13 : 1 – 3; 15 : 40).  The disciples went to different places and made new disciples and established churches.  This happened spontaneously.

          The missionaries were always going to new places to establish churches and to teach (11 : 22 – 26; 15 : 36).  Sometimes the settled pastors are asked to go to other places (2  Tim. 4 : 5).

          After establishing, church in one centre, the evangelization was carried out in near by places (19 : 10 cf. 1 Thes. 1 :8).  The mission centres were established where the population was great.  Although oral preaching dominated in mission work, literature (writing  epistles) to the church was also a form of teaching to the growing church.

          Apart from oral teaching and teaching through epistle, the church also used specialized training methods (14 : 23; 19 : 9, 10, 30; cf: 1 Thes. 5 : 12; Acts. 16 : 1 ; 18 : 26).

PART – C

THEOLOGY OF JAMES

1. INTRODUCTORY MATTERS OF JAMES

Authorship

          There are four men named James such James the father of Judas (not Judas Iscariot) (Luke 6 : 16), James the son of Zebedee (Mt. 4 : 21), James the son Alphaeus (Mt. 10 : 3) and James, the brother of Jesus (Mt. 13 : 55; Gal. 1 : 19). Among these four, James, the brother of the Lord Jesus was undoubtedly the author of this epistle because he became the believer after the resurrection of Christ. He was also a prominent leader at the church in Jerusalem and moderator in Jerusalem council (Act 12 : 17; 15 :13 – 21; 21 : 18; Gal. 2 : 9).

Date

          This letter is addressed to the twelve tribes (1 : 1).  However, the twelve tribes refer only to the Jewish Christians.  In this epistle there is no mention about Jerusalem council, which happened in 49 AD. Moreover, this epistle uses the term, “Synagogue” (2 : 2), which indicates an early date.  Based on these arguments, it should have been written between 44 and 49 AD. 

Background

          Probably the church in Judea was facing persecution from unbelieving Jews of Jerusalem, mainly from leaders of Jerusalem temple. Many of the readers of the epistle of James were from poor class (2 : 5, 6 ; 5 : 4).  who faced injustice and oppression.  James wrote them to treat all equal in church.

1. Theology of James

1. Doctrine of Scripture

          James has 108 verses.  In this brief epistle he has directly or indirectly referred many of Old Testament books such as Pentateuch, Joshua, I Kings, Poetical Books, Isaiah, Jeremiah, Ezekiel, Daniel, Hosea, Joel, Amos, Jonah, Micah, Zechariah and Malachi.  He did this because he believed the inspiration of scripture (Mt. 5 : 18; 2 Tim. 3 : 16) as well as authority of scripture (James 4 : 5 – 6).  He not only quoting Old Testament, He also quoted many teachings of Jesus.  By equally treating Old Testament scripture and sayings of Jesus Christ, James assumed the full authority of God’s word, revealed in Old Testament and in sayings of Jesus.  He specifically said scripture is a spiritual mirror to show and reflect us (1 : 18, 23 – 25; 2 : 12).

2. Doctrine of God

          Theology of James is very much similar to the theology of Old Testament.  God is seen as the giver of wisdom (1 : 5), of good gifts (1 : 17) and merciful (5 : 11).  Although other two persons are not mentioned often, Jesus Christ is mentioned twice (1 : 1 ; 2 : 1 cf. 1 : 7; 5 : 8 – 9) and the Holy Spirit is mentioned once (4 : 5).

3. Doctrine related to Man, Sin and Angels

          This epistle strongly supports that man is created by God and is combined being both material and immaterial (3 : 9; 2 : 26).  James says although man is a fallen creature, man still has God’s image in him.  James teaches man is sinful (1 : 14 – 15; 2 : 1; 3 : 1 – 9; 4 : 1 – 5).  Man is sinner by thought (4 : 8), word (3 : 1 – 5), deeds of omission and commission (4 : 17; 5 : 1 – 6) and attitude (4 : 12 – 17).  Sin may cause sickness (5 : 15), unanswered prayer (4 : 2), lack of blessedness (1 : 25), judgement and spiritual death (2 : 13 – 26, 5 : 20).  James says that man’s sin is a result of disobedience hence he asks believers to resist satan, a chief fallen angel.

4. Doctrine of Church

          The believing Christians were still meeting in synagogues under the guidance of elders (2 : 1; 5 : 14).  The Christians enjoyed spiritual fellowship in synagogues, since separate church congregation was not formed yet. The believing Christians are asked to treat all equal in church fellowship (2 : 1 – 11) because wealthy were treated highly although they oppressed the believers (5 : 1 – 6).

5. Doctrine of Faith in relation to works

          Some think James did not give importance to faith like Paul but to works.  This is not fact, because James teaches about faith (1 : 3 – 6; 2 : 1; 5 : 15).  James 2 : 14 – 26 does not show the contrast between faith and works but James differentiate between a dead faith (v: 14 – 20) and a living faith (v: 21 – 26). James emphasizes that faith that does not result in good works is a dead faith which can not save. In other words, what James really means is that one who does not do any good works after professing salvation is not a believer.

          Hence, James asks the believers to do good works because Christ is in them and the Holy Spirit works in them.

PART – D

THE THEOLOGY OF PAUL

1. Introduction to Pauline Epistles

          Paul’s Life

          Paul was a Herbrew speaking Jew, a Phraisee according to his belief.  He was educated under Gamaliel.  Hence he was a scholar in Hebrew scripture, that is Old Testament. He opposed Christians, and took part in killing of Stephen (Act 7).  The same man (Paul) converted to Christian faith (Act 9).  Paul’s conversion is one of the strongest apologetics for the validity of the Christian message.

          His conversion is a greatest proof for the resurrection of Christ who called Paul at the road to Damascus.  After his conversion, he lived an exemplary Christian life (1Cor. 11 : 1).  He became a missionary, eventually an apostle of Christian faith. More over, he wrote many epistles to churches and individuals.

          For the study of the theology of Paul, his epistles are the only sources. He wrote two missions epistles to Thessalonica (1 & II Thes.) Four doctrinal epistles (Rom. I & II Cori. Galatians), Prison epistles (Eph., Colo., Philip.), Pastoral epistles (I & II Tim. & Titus) and one personal epistles (Philemon).  However, the book of Acts can be also used as source of Pauline theology, because many of Paul’s preachings are recorded in Acts.

Authorship and Date

          Undoubtedly these epistles were written by Paul between the years 52 – 66 AD. that is between his second missionary Journey and death.  His very first epistle was First Thessalonians and the last was second Timothy.

1. Theology of Paul

1. Doctrine of God

          Paul as a Jew believed the Old Testament concept of God.  One can see the influence of Old Testament in Paul’s writings.

          Paul believed the existence of God.  This God is wise and knows all (1 Tim. 1 : 17; Rom. 2 : 16; 1 Cor. 4 : 5).  God is sovereign (Eph. 3 : 20; Rom. 9).  Omnipresent (Rom. 10 : 6 – 7; 1 Cor. 3 : 16), true (Rom.3 : 4) just (Rom. 3 : 26) and merciful (Eph. 2 : 4).  This God is living (Act 14 : 15; 17, 24 – 29; 1 Tim. 4 : 10) Christian ought to serve Him (1 Thes.       1 : 9).

          This living God reveals Himself through Jesus Christ (1Tim. 3 : 16, Rom. 5 :8; 2 Cor. 4 : 4; 2 Tim. 1: 10) through nature (Rom.1 : 20), through scripture (2 Tim.3 : 15 – 16), through human history (Act 17 : 26, 27)  and through human constitutional nature (Act 17 : 28, 29). Although God revealed to all men, he specially revealed Himself through scripture (2 Tim. 3 : 15 – 17).  Hence, the Jews have greater responsibility to God in obeying Him (Rom. 2 : 17 – 29).  So also, the Believers have special responsibility in obeying God.

2. Doctrine of Christ

          As every Jew expected, Paul also expected Christ. But he did not believe Jesus, the Christ till the incident at Damascus Road.  Paul’s conviction about Christ is recorded in his writings, as in his preaching.

          Jesus was the promised descendant of Abraham and David (Rom. 9: 3 – 5; Gal. 3 : 16; 2; Tim.2 : 8) born of virgin (Gal. 4 : 4).  Lord Jesus Christ is sinless (2 Cor. 5 : 21; 10 : 1).  Jesus’ humanity was perfect and sinless, although he took the form of sinful men (Rom. 8 : 3; Phil. 2 : 7; 1 Tim. 3 : 16).  Due to his human nature, he was called the second Adam or the Last Adam (Rom. 5 : 15-19; 1 Cor. 15 : 21, 45, 47, 49).  The first Adam failed and became sinner, but Jesus, the second Adam was sinles and perfect.

          As Paul taught about humanity of Christ, he also taught about the deity of Christ.  For the deity of Christ, Pre-existence of Christ is vital as explained (Phil. 2 : 5 – 8; Rom. 8 : 3; 1 Cor. 15 : 47; 2 Cor. 8 : 9; Gal. 4 : 4; Col. 1 : 16).  When Christ incarnated, the divine nature dwelt with him as he is always divine (Col. 2 : 9). Since, Jesus Christ is divine He is Lord (Rom. 14 : 9; 1 Cor. 2 : 8; Phil. 2 : 9 – 11).

3. The Doctrine of Spirit

          Paul believed and taught the personality and deity of Holy Spirit.  Personality of Holy Spirit is manifested with intellect (1 Cor. 2 : 10 – 11), emotion (Eph. 4 : 30) and will (1 Cor. 12 : 11).  Deity is manifested by doing the works that God can only do (1 Cor. 2 : 10 – 11; Rom. 8 : 2; 2 Thes. 2 : 13).  Holy Spirit is distinguished from other two persons of  deity (1 Cori. 12 : 4 – 6; 2 Cor. 13 : 14; Eph. 4 : 4 – 6).

          Paul explained the works of the Holy Spirit in a believer from salvation to sanctification (Gal. 3 : 2; 2 Thes. 2 : 13; 1 Cor. 6 : 11, 19; Gal. 5 : 25).  Since Spirit is Holy, he sanctifies the believers till they attain holiness by prayer (Rom. 8 : 26), by guidance (Rom. 8 : 14; Gal. 5 : 18) and by filling (Eph. 5 : 18).  The fruit of Spirit is important in sanctification (Gal. 5: 22 – 23).  The Holy Spirit baptizes the believer and gives the gifts at the time of salvation (1 Cor. 12 : 4 – 13).

4. The Doctrine of Sin and Salvation

          Based on the Old Testament views of sins, Paul developed his views of sin.  Sin was a deliberate disobedience of man against God and His commandments.  Paul used many Greek words to denote sin. Basically sin is missing the mark (Rom. 5 : 12 – 6 : 1, 15).  Moreover, sin is a trespass (Rom. 2 : 23; Gal. 3 : 19; 1 Tim. 2 :14), deviation from the truth (Rom. 5 : 15 – 18), unrighteousness (Rom. 1 : 18; Col. 3 : 25), ungodliness (Rom. 1 : 18; Titus 2 : 12), ignorance (Eph. 4 : 18) and lawlessness (2 Thes. 2 : 3; Titus 2 : 14).

          Sin is universal and affected the whole being and nature of man as well as the whole creation (Rom. 1 : 18 – 32; 8 : 18 – 25). Sin is revealed through various forms; especially by deeds of man (2 : 6 – 11). Through Adam, sin passed to his descendants (Rom. 5 : 12 – 21), although Eve was first deceived by satan (2 Cor. 11 : 3; 1 Tim. 2 : 14).  All sined (Rom. 3 : 23).  As the result of sin, man was condemned to death (Rom. 5 : 12; 6: 16, 23).

          Since sin affected all, redemption from sin is also important and necessary for all (Rom. 3 : 23 – 25; 1 Tim. 2 : 4).  However, this eternal redemption was not possible through the law of Moses (Rom. 7 : 7 – 25).  Law condemns all (Gal. 3 : 10 – 14).  Since the law could not save man, Jesus Christ paid the penalty of sin through his vicarious death on the cross (Rom. 8 : 2 – 3,1 Cor. 15 : 3 – 4; 2 Cor. 5 : 21, Gal. 1 : 4; Eph. 1 : 7;Phil. 3 : 9; Col. 1 : 14; 1 Thes. 5 : 9 – 10; 2 Thes. 2 : 13 – 14; 1 Tim. 2 : 5 – 6; 2 Tim. 1 : 10 ; Titus 2 : 14).

          The forgivers of sin and reconciliation of sinner with God was made possible through the death of Christ on cross (Eph. 1 : 7; Rom. 3 : 24).  Those who believe the finished work of Christ on cross are forgiven and redeemed (1 Cor. 6 : 20; Titus 2 : 14).  They are also justified (Rom. 3 : 21 – 26; 4 : 9- 23).  Every believer is encouraged to live a righteous life, in this world (Rom. 6 – 8; Col. 3 : 1).  Through justification, believers enjoy peace with God (Rom. 5 : 1).

5. Doctrine of Chruch

          Paul uses the word church (Ekklesia) more than sixty times both to indicate local organization (1 Cor. 1 : 2) and the whole body of believers (1 Cor. 12 : 28; Col. 1 : 18).

          Jesus said, “I will build my church” (Mt. 16 : 18). This church was unknown to the people of Old Testament; hence Paul mentioned that church was a mystery. It was a mystery how both Jews and Gentiles are  in one body in the church (Eph. 3 : 1 – 12; 6 : 19).  This one body is called a new man (Eph. 2 : 15).  This mystery also includes unity of God’s people (Col. 1 : 24 – 27; 2 : 10 – 19; 3 : 4, 11), union of church with Christ (Eph. 5 : 22 – 32) and translation of church at Christ’s coming (1 Cor. 15 : 51 – 57).  This mystery was unknown before New Testament times.

          Paul not only explained this mystery of church, he also gave many powerful principles of church, the body of Christ in his preaching, teaching and writings of epistles. Even Apostle Peter appreciated Paul’s writings (2 Pet. 3 : 14 – 16).  Those principles included both principle of organism and principles of organization.

1. Principle of Organism

          Church as an organism clearly pictured in the figure of the church as the body. However it is also compared to a building (1 Cor. 3 :11) and to a bride (Eph. 5 : 22 – 32).  As body needs life to function, church as a body receives its life in Christ (1 Cor. 6 : 15; Eph. 5 : 30; Col. 2 : 19).  The Holy Spirit baptizes one into the body when he accepts Christ as his savior (1 Cor. 12 : 13). By baptism of Spirit, a believer becomes the member of body and gets life in Christ, the head of body (1 Cor. 12 : 12 – 31; Rom. 12 : 4, 5; Col. 2 : 10, 19; Phil. 4 : 13).

          The body and its members not only receive life in Christ, but it must also function under Christ.  As a  member of body has a special function for the well being of body, every believer has a spiritual gift for the smooth function of body.  The gift (charisma) is a  God-given ability for service. Every believer has this “charisma” given by God according to God’s will (1 Cor. 12 : 11).  Although gift is given by God, every believer has responsibility of developing his or her gift by studying God’s word and exercising it (1 Cor.14 : 12). Paul also needed three years of study to develop his spiritual gift of teaching.

1. ii) Principle of Organization

          Church as universal body is an organism.  However, it as local body is an organization. Every local church is an independent organization. It must function independently under the authority of God’s word.  For the administration and self-governance, there are two officers in every church.  They are Pastors and Deacons.

          Pastors are also called elders and bishops (Acts 20 : 20 – 28). Timothy and Titus were the best examples of Pastors who were systematically trained by Paul. Pastoral calling is also a gift of God (Eph. 4 : 11).  The second office of church is deacon.  The origin of deacons is not so clear as that of elders.  However, deaconship represents servanthood.  Deacon is a servant of church, normally unpaid (Col. 4 : 17; 1 Tim. 4 : 6).  However, the qualification to be a deacon is the same as that of  Pastors (1 Tim. 3 : 8 – 10).  Pastors are concerned with spiritual administration whereas the deacons are concerned with administration of material things (Act 6 :1 – 6; 11 : 30).  There were deaconesses in church (Ex. Phoebe – Rom. 16 : 1 cf. 1 Tim. 3 : 11).

          Every local church must administer two ordinances in accordance with God’s word.  They are baptism and the Lord’s supper. Baptism was administered by the church to a believer whom he publicly witness Christ as his Lord and Saviour (Act. 9 : 18; 1 Cor.1 : 15; Act 16 :31; Eph. 5 : 26).  The meaning of baptism is pictured in Rom. 6 : 1 – 10, picturing the death, burial and resurrection of Christ. It has to be administered only once, when a believer joins the church (cf. Act 2 : 41 – 42).

          The Lord’s supper is a memorial of the sacrificial death of the Lord (1 Cor. 11 : 23 – 26).  The church must administer the Lord’s supper often, if not weekly.  It reminds the believer’s oneness with Christ (Fellowship or Koinonia with Christ – 1 Cor. 10 : 16 – 17).

6. Doctrine of the Last Things (Eschatology)

          Paul explained about church as well as about the last days of church. Paul’s eschatology does not present the chronological order of last things as John has done it in the book of Revelation, but Paul explains well the manner of important events, especially of the resurrection of believers.

          While explaining last events, Paul first deals with the characteristics of last days.  He says there will be false doctrines instead of sound doctrine (1 Tim. 4 : 1), ungodly living with pride, and love of money (1 Tim. 4 : 3; 2 Tim. 3 : 1 – 4) and increase in religion (2 Tim. 3 : 5).  These will be perhaps   harbingering the translation of church.

          In two passages, Paul speaks about translation of church (1 Cor. 15 : 51 – 57; 1 Thes. 4 : 13 – 18). Paul believed that the church might be taken at any moment of his life time. Paul encouraged the believers to be comforted by this hope (1 Thes. 4 : 18) and to live a sanctified life for this great hope (1 Cor. 3 : 11 – 15; 15 : 58; 2 Cor. 5 : 10 – 11).  Sanctified life is important to believers because they would stand before the bema seat of Christ (2 Cor. 5 : 10). There would be rewards for believers (1 Thes. 2 : 19; 2 Tim. 4 :8 cf. James 1 : 12; 1 Peter 5 : 4; Rev. 2 : 10).

          After the translation of  church (church – taken on the clouds) God will again deal with the nation of Israel.  This is elaborately dealt by Paul in Roman 9 – 11, than any other New Testament writers.  God will restore Israel to its promised glory in earth after tribulation period.

          This restoration of Israel will happen after the destruction of man of sin, that is Antichrist (2 Thes. 2 : 1 – 12).  However, the unbelievers of church age enter unto the wrath of that day of Antichrist (1 Thes. 5 : 1 – 10).  Till date, Antichrist is not  revealed. He will be revealed when the restrainer is taken away.  “He who restrains” is probably referring to the church (The Newman – Eph. 2 : 15).  These are a few other  views about the restrainer.

view I :  The restrainer is the Holy Spirit.  But this may be doubtful.  Because Holy Spirit can not be taken away because He is present everywhere always.

View II :  The restrainer is Israel.  It is impossible, because Antichrist is going to work in Israel in earth.

View III :  The restrainer is Antichrist. This is certainly wrong, because how Antichrist himself restrain his activity?

View IV : The restrainer is church.  Because the church is spoken as New man, a figure of speech in Paul’s writing (Eph. 2 : 15).  The pronoun “he’ can be applied to church, the new man.  If so, “he who restrains” is the  church.  When the church is taken away (Translation of church), the man of sin would reveal himself in world.

          At Christ’s second coming, the man of sin, that is Antichrist would be judged and cast down in the lake of fire along with the false prophet.

Resurrected Body of Believers

          Paul has elaborately discussed about the nature and manner of resurrection in 1 Cor. 15, while he answered the questions concerning resurrection.  He explained this spiritual resurrected body by using examples from nature; germination of plants, kinds of meat in different animal kingdoms, various stars in heaven. Believers will get physically resurrected, glorified, everlasting body, when they are resurrected after the manner  Jesus Christ’s resurrection.

PART – E

THE THEOLOGY OF HEBREWS

1. Introduction to the Book of Hebrews

          Recipients

          It is very difficult to decide who are the real recipients of  this book.  There are many suggestions about it. Some scholars hold that this people are from Jewish community. Others hold this group was a gentile, because of the reference from Septuagint in 6 : 1 – 2, to things taught which Jews would have had no need to learn.There are others who hold that this is a mixure of both  Jewish and Gentile Christians, but prominently Jewish because of the many references given from Old Testament.  Some others hold this is a general epistle, addressed to those who turn away from the truth which once they possessed.

Historical Importance of the Epistle

          Having evaluated this epistle, it was addressed to Christians who were once faithful to the truth, but now gradually leaving their faith and practice (10 : 25). They were probably going back to their old practices or old religion, probably Judaism due to the persecution and suffering for accepting Christ.  Hence, the author of this epistle warns of turning away from truth and encourages them to continue in the truth that they have newly possessed in Christ.

Author and Date

          Who is the author of this book?  It is an unanswered question for millennium.  Scholars suggest many such as Paul. Barnabas, Apollos, Luke as authors.  But none is substantially proved Yet.  The true author has hidden him for some specific reason which none of us know. However he has hidden his name at least for two reasons as following:

• Religious reason is that he was afraid of persecution from the Jews who persecuted Christians like Stephen (Act 7).

• Spiritual reason is that he wanted to humble himself while exalting the name of Jesus Christ in his epistle.

          Yet a reader of Hebrews could easily find the style and theology of Paul in this epistle and  find Timothy as an associate of Paul.  Hence, Theology and Timothy’s association points to Pauline authorship.  However this is also yet to be proven beyond further question.  Truly speaking the author of Hebrews is  unknown to us but known to God.

          This epistle was certainly written before the destruction of Jerusalem which happened in 70 AD.  Most probably it was written between 64 – 67 AD.

1. Theology of Hebrews

1. Doctrine of God

          Hebrews teaches that faith is the key to know God (Heb. 11).  God is spoken as a living God (3 : 12; 9 : 14; 10 : 31; 12 : 22), the highest being (1 : 3; 8 : 1),holy one (12 : 14, 29; 4 : 12 – 13), Lord of all (8 : 2, 11), Righteous one (2 : 2; 6 : 7, 10; 10 : 23; 11 : 11).  Moreover, He is a God of peace (13 : 20) and  loving God (12 : 5 – 12).

2. Doctrine of Holy Spirit

          The Holy Spirit is called God (3 : 7 ff; 4 : 4 – 16).  The Holy Spirit performs the works of God (3 : 7; 9 : 8; 10 :15) gives gifts (2 : 4), gives scripture (3 : 7; 9 :8; 10 : 15), indwells in believers (6 : 4) and gives grace (10 : 29).

3. Doctrine of Christ (Christology of Hebrews)

          Christology is prominent in this epistle, and Christ is better than all Old Testament prophets, rituals and even angels.

1. Pre Existence of Christ

     He created all and supports all creation (1 : 2, 3). He exists eternally (1 : 5 – 6; 5 : 5; 7 : 3, 10 : 5-7).

1. ii) Deity of Christ

     Even the names and titles given to Jesus prove his deity (Son of God, First born, Lord, Author of eternal salvation, and Good Shepherd).  He is glorious (1 : 3), omnipotent (1 : 3, 13), sinless (4 :15; 7 : 26), immutable and eternal (1 : 12; 13 : 8).  The works attributed to Jesus Christ prove His deity – creator (1 :2, 10; 17 : 3), author of salvation (2 : 10; 5 : 9; 7 : 25; 9 : 12) deliverer from the power of death (2 : 14 – 15) and sanctifier (2 : 11; 9 : 13 – 14; 13 : 12).  The act of worship was given to Him (1 : 6; 13 : 20-21).

iii) Humanity of Christ

     Humanity of Jesus is true as the name Jesus suggests (2 : 9; 3 : 1; 6 : 20; 7 : 22; 12 : 2, 24; 13 : 12).  His incarnation (2 : 14, 17), ancestry (7 : 14), suffering (12 : 3; 5 : 7; 13 : 12), death and resurrection (13 : 20) and ascension (1 : 2 – 3) all provce his humanity. More specifically, his human nature was perfect (7 : 26, 28; 4 : 15; 2 : 10; 5 : 7).

1. iv) The superiority of Christ

     Jesus Christ is supreme and better. First Jesus Christ is superior to the propbets of Old Testament  (1 : 1 – 3). Second he is superior over angels (1 : 4 – 2 : 18). Third, he is superior over Moses (3 : 1 – 4 : 13) and finally He is better high priest than all the High priests under Old Testament priesthood (4 : 14 – 7 : 28) and better than Melchizedek (7 : 1 – 3 cf Gen . 14).

1. v) Exaltation of Christ

     Jesus Christ is presently exalted at the right hand of God.  “The right hand of God” is an Hebrew idiom which denotes authority.  Hence right hand of God suggests the authority of God. Following resurrection and ascension, his exaltation at heaven happened (Read: 1 : 3; 8 : 1; 10 : 12; 12 : 2; 4 : 14; 6 : 20; 9 : 11, 24; 13 : 20).

The main focus of theology of Hebrews is exalting Jesus Christ over every things.

PART – F

THE THEOLOGY OF PETER

1. Introduction of Peter

1. Source of Peter’s Theology

          The preachings of Peter recorded in the book of Acts and the two epistles of Peter are the sources of theology of Peter.

2. Authorship of Epistles and Date

          Peter was recognized as the true author of the first epistle by the church (2 : 19 – 24; 3 : 18; 4 : 1, 14 ; 5 : 1).  First epistle was probably written between 64 – 65 AD. However, there are some questions about the place of writing (Babylon – 5 : 13). Does it mean Babylon or anyother Babylon, a small town in Egypt or a mystical Babylon,  referring to Rome? We have no record that Peter went to Babylon on the Euphrates. Hence, it is very difficult to identify the Babylon which Peter refers.  Although scholars agree about the authorship of Peter to the first epistle, they raise question about authorship of second epistle. However the name Simon (1 : 1) could be taken as an internal evidence for Petrine authorship of second epistle.  A forger would never use Simon.  Hence second Peter was also written by Peter, not by a forger.It was probably written between  66 – 67 AD.

1. Theology of Peter

1. Doctrine of Scripture

          Peter believed the scripture which are prophetically inspired (2 Pet. 1 : 19) and living word (1 Pet. 1 : 21 – 25).  He compared the word to milk (1 Pet. 2 : 1-2). Peter used the term “Scripture” to denote the word of God, as the Jews of his day used it (Act 1 :16; 1 Pet. 2 : 6; 2 Pet. 1 : 20).  He not only termed Old Testament as scripture, but he also appreciated Paul’s writing in the New Testament which is also scripture (2 Pet. 3 :15 – 16).

Read :  1 Pet. 1 : 11; 2 Pet. 1 : 21; 2 : 4 – 9; 3 : 1 – 2

2. Doctrine of Christ

          Peter used both titles Jesus and Jesus of Nazareth in his early preachings (Act 1 :16; 2 : 22, 32, 36; 3 : 13; 10 : 38).  In the first epistle he used the designation Christ to Jesus (1 : 11, 19, 2 : 21; 3 : 15 – 16, 18; 4 : 1, 13  14; 5 : 1, 10, 14), although he used the title Jesus Christ (1 : 1 – 3, 7, 13; 2 : 5; 3 : 21; 4 :11).  In the second epistle, Peter used the compound names of the Lord (1 : 8, 14, 16 ; 2 : 20; 3 : 18).

          Peter strongly presented Jesus as spotless lamb, existed before creation of the universe (1 Pet. 1 : 19- 20).  Peter also gave some special titles to Christ such as precious corner stone (1 Pet. 2 :6 – 7; cf. Ps.118 : 22), Rock of stumbling (1 Pet. 2 : 8) and shepherd of our soul (1 Pet. 2 : 25).  He strongly advocated for the Messiahship of  Jesus (Acts 2 : 14 – 36; 3 : 12 – 26).

          Jesus in humanity lived a sinless life (1 Pet. 2 : 21 – 23; 2 Pet. 1 : 15 – 19).  Jesus provides salvation to those who believe and accept him (1 Pet. 1 : 10 – 12; 1 : 19, 20; 2 : 24; 3: 18).  The salvation in Christ proved by his resurrection (1 Pet. 1 : 3, 21; Act 2 : 32) and exaltation of Christ (1 Pet. 1 : 21; Act 2 : 33).  This salvation can be received by faith in Christ (1 Pet. 1 : 5, 21; 2 : 7; 2 Pet. 1 : 5; Act. 10 : 43; 15 : 9).

Read also:  1 Pet. 5 : 12; 4 : 1, 12 – 13; 2 : 9 – 10; 2 : 24; Act 15 : 11; cf. 2 Pet. 1 : 1).

3. Doctrine of the Church

          Peter was the first ever preacher of the church which was formed on the day of  Pentecost  at  Jerusalem. God inaugurated His programme of  church by the baptism  work of Holy Spirit.  On that day, those who believed on the Lord Jesus Christ were added into the local church at Jerusalem by water baptism.  The events happened on the day of Pentecost indicates the two aspects of church, namely universal church and local church.

1. Universal Church

      Peter’s preaching at Cornelius’ house (Act 10) and his defence at Jerusalem Council (Act 15) prove that the church includes all believers whether Jews or Gentiles.  Figuratives, he used, also support the concept of the universal church (1 Pet. 2 : 5, 9).  The universal church includes all the believers of all nations from the day of Pentecost to the day of rapture of church.  The church  is empowered by the gifts of Holy Spirit (1 Pet. 4 : 10 – 11).

1. ii) Local Church

      Local church is an organization which comprises the body of baptized believers of men and of women gathering in a particular place at an appointed time on every week.  The first ever local church began at Jerusalem on the day of Pentecost after Peter’s preaching (Act 2).

      Peter  taught that elders must lead the church (1 Pet. 5 : 1 – 4). Elders refer to Pastors.They have to tend, feed, guide and guard the believers. They have to be paid for their work.  Ultimately the Lord will reward the elders with the crown of glory.  Youngers, whether young pastors or young believers ought to obey to the elders (1 Pet. 5 :5).

      The church must baptize the believers as Apostles baptized the believers on the day of Pentecost (Act 2 : 38 – 42).  Peter believed that water baptism identifies the believer with the death and resurrection of Christ (1 Pet. 3 : 21).  As Peter mentioned about the baptism, he has also mentioned about Lord’s supper concept with love feast (2 Peter     2 : 13).

4. Doctrine of Last Things (Eschatology)

          Peter warns about false teachers mainly in his second epistles (2 Peter 2 : 1 – 22).  He lists out their characters, conducts and their condemnation.  Raising of false teachers is a sign of last days, specially before the coming of Christ. Peter focuses the coming of Christ for church (Rapture) in first epistle, but he explains Christ coming for juding the wicked (Return of Christ) at his second epistle.

          When he comes to take the church with him, the salvation will be revealeld gloriously (1 Peter 1 : 12; 2 : 12; 5 : 1). The  believers will be rewarded (1 Pet. 1 : 7, 8, 13; 4 : 7). The elders will also be rewarded with the crown of glory (1 Pet. 5 : 1 – 4).

          When Jesus return to earth at his second advent, he would judge those mock him for their wickedness (2 Peter 1 : 16 – 18; 2 : 1 – 4; 3 : 1 – 7).  Peter mentioned the “day of the Lord” with its destructive aspect in his preaching (Act 2; cf. 2 Pet. 3 : 10), but left the blessing aspect of the day of the Lord.

          Some scholars think there is no difference between the day of the Lord and the day of God (2 Pet 3 : 10 – 12).  But some others interpret both differently.  They interpret that the day of the Lord, according to the entire biblical teaching, may refer either the blessing on righteous or the destruction of wicked in this earth. But the day of God, according to them, refer to the eternal state after the creation of new heaven and new earth in comparing with the day of eternity in v : 18, whatever may be the interpretation.  Jesus Christ shall be magnified through out the days and ages in future according to Petrine theology.

PART – G

THE THEOLOGY OF JUDE

1. Background to Jude

Author

          Jude was the author of this book.  Very little is known about him. However he was the brother of James, half – brother of our Lord Jesus Christ.  He was an unbeliever like other brothers of Jesus untill after the resurrection of Jesus (Mt. 13 : 55 ; Mk. 6 : 3; Jn. 7: 5; Act 1 : 14).

Historical Background

          ‘Who was the true recipient of this epistle’ is uncertain.  Yet it was certainly written to warn the believers of first century church about the false teachers and their teachings.Since false teaching was rapidly increasing in the second half of first century AD, Jude, like Peter and John, made sincere efforts to protest the church from false teachers.

1. Theology of Jude

1. Doctrine of Scripture (Bibliology)

          Although this epistle is little in size, Jude has atleast quoted five events from the Old Testament: Exodus from Egypt, (v : 5), destruction of Sodom (v. 7), incident of Korah, Balaam, and Cain (v: 11).  it shows he believed Old Testament as authoritative in history and for faith.

          However, he has mentioned two events which are recorded in the non-canonical books – Assumption of Moses and the Book of Enoch (vv: 6,9, 13-15).  Some question “has he accepted non-canonical books as inspired?” certainly not.

          Ryrie quotes it “does not warrant us to affirm that he indorsed the book.  Paul cites from three Greek Poets; From Aratus (Act 17 : 28), from Menander(1Cor. 15 : 33), . . . and from Epimenides (Titus 1 : 12). Does anyone imagine that Paul indorses all that these poets wrote? . . . So Jude cites a passage from a non-canonical book, not because he accepts the whole book as true, but this particular prediction he receives as from God” (W.G. Moorehead, “Jude, the Epistle of” International Standard Bible Encyclopaedia, III: 1771).

2. Doctrine of Christ (Christology)

          Jude used the Greek word “Despotes” to refer to Christ. Despot means Lord or Master. Jesus is our Lord or Master.  So Christians are his servants (v : 1, 4, 21).  Jude spoke about salvation: in its past aspect (1,4,5), in its present aspect (v : 20, 21) and in its future aspect (24).

3. Doctrine of Angels (Angelology)

          Jude believed the existence of angelic spirit beings. Jude mentioned about angels in relation to Moses body (v: 9; cf. Luke  16 : 22).  This shows angels involve at the death and resurrection of believers, as they involved in Christ death and resurrection.

          The angels “who kept not their first domain” (v: 6) might refer to the angels which instigated and motivated people for sexual perversion and adultery between the race of Cain and race of Seth (Gen. 6: 1 – 4). An animal can not cohabit with the bird. So also an angel can not cohabit with human beings (because angel can not marry – Mt. 22 : 30). So the evil angels, it refers to Gen. 6 : 1 – 4 incident, were confirmed because they again could not instigate speedy  sexual perversion in this world.

          Some may wonder then how sexual perversion exist in present days, if those angels are confined? The sexual perversion of this days are not due to evil angel but due to the sin inflesh of man (Gal. 5 : 16 – 21).

          In summary, Jude encourages the holy life of Christian in the midst of unholy life of false prophets, who were rapidly growing in the days of Jude.

PART – H

THE THEOLOGY OF JOHN

1. Introduction to John’s Theology

1. Authorship and Books

          Gospel of John, I, II, III Epistles of John and the Book of Revelation are written by Apostle John.  Some question about the authorship of these books.  However, a close reading would point out that these books were certainly written by the one who was an eyewitness to the ministry of Jesus Christ.  Because an eyewitness could only give the exact time, place, and events (Jn. 1 : 29, 35, 43; 2 : 6; 4 : 40, 43; 5: 5; 12 : 1, 6; 13 : 26; 19 : 14, 20, 23, 34, 39; 20 : 7; 21 : 6). This exactness points out John’s authorship of these books.  John was loved by Jesus and John too loved Jesus, hence he was called Apostle of Love.

2. Date

          These books were certainly written at the later period of second half of First century AD.  The dates may be as following :

3. Place of writing

          There are various arguments about the place of writing.  However, Ephesus could be the place of writing of these books.

          Ephesus was a city in Roman empire.  It was located in the midst of a fertile plain near the mouth of the Cayster River.  It was a trade centre too.  This city was known for Diana worship (Act 19) and Magic.  It was known for Gnostic philosophy.  Through the ministry of Paul, a church was established there about 55 AD.  At the later age, John, the apostle went and ministred in the church at Ephesus according to tradition  of church.

1. Theology of John (Johannine Theology)

1. Doctrine of God (Theology Proper)

          God concept of John was remarkable.  John taught God is Spirit in nature (metaphysical) (John 4 : 24) while pagen religions made god in the form of living creature, such as man, woman, animals and birds.  Since God is Spirit, he is not limited by space, time, physical or chemical qualities.  As God is Spirit in metaphysical nature, he is light in moral nature (1 Jn. 1 : 5) and he is love in personal nature (1 Jn. 4 : 8).  ‘Light’ in God’s moral nature expresses “He is Holy” in morality and “love” in His personal nature expresses “He is the source of fatherly and unconditional Love”: (Jn. 4 : 7 – 10 cf. Eph. 3 : 15; 5 : 25).

          God is the Father of all.  John used two terms “the Father and my Father”.  The phrase “the Father” reveals God as the one who is revealed by the Son (Jn. 1 : 18; 6 : 46; 10 : 29).  It refers to the Deity of Jesus (Son of God).  But the phrase “my Father” expresses that the Son as the one who obeys Father’s will (Jn. 2 : 16; 5 : 17; 6 : 32; 8 : 19, 49, 54; 10 :  37; 15 : 1,8,23 – 24).  Hence “my Father” reveals the Humanity of  Jesus (Son of Man).

          Believers must worship God, their Father (4 : 24) must pray toward Him (15 : 16) and must maintain fellowship with Him (1 Jn. 1 : 3).

2. Doctrine of Christ

          Christology is prominent in John’s writings, while theology is prominent in Paul’s, theocratic in Matthew’s, bibliological in James and historic in Luke’s writings.  John being a close and loving disciple of Christ, could understand Jesus in a special manner (1 Jn. 1 : 1 – 3).

• Titles

     John recorded various titles and designation of Jesus (4 : 1) – given by people (9 : 11; 18 : 5), given by the disciples (1 : 38, 49; 3 : 2; 4 : 31; 13 : 13-14; 20 : 28), messianic designation (Jn. 4 : 25-29; 7 : 26-42; 9 : 22; 10 : 24; 12 : 34; 12 : 13 ; 18 : 33, 37) and Son of man (3 : 14 – 15; 6 : 27, 62; 5 : 27).

John used some figurative designations such as light of the world (8 : 12; 9 : 5; 12 : 35 – 36, 46), light of men (1 : 4, 5, 7 – 9), the door (10 : 7, 9), the bread of life (6 : 33, 35, 41, 49), the good shepherd (10 : 11,14), the bridegroom (3 : 29) and the Paraclete (14 : 16).

(ii)    Logos

      Philo (c. 20 BC – 54 AD), a representative of the theosophy of Alexandirian Judaism used this term ‘logo’ to combine the elements of Judaism with Plato’s philosophy, which meant “idea” for Logos.  However John did not use “Logos” with this concept.  Plato’s idea was vague in sense, but John’s Logos was personal and dynamic.  Logos refers to Jesus Christ in relation to the pre-existence of Christ (Jn. 1 : 1 – 14).  Christ existed “with God as God, and in God” before the creation.

(iii)   Humanity of Christ

      Although Christ existed before creation, he took the form of flesh in Jesus (1 : 14, 18).  Taking human body is known as incarnation or humanity of Christ.  Humanity is proven by possessing human body (Jn. 19 : 31, 40), Soul (12 : 27) and Spirit (11 : 33; 13 : 21).  In Jesus Christ, the two natures namely Human and Divine were equally and inseparably united as recorded in John 1 : 14.

(iv)  Deity of Christ

      Deity of Christ was affirmed by the divine titles given to him.  He is the first and the Last (Rev. 1 : 17; 22 : 13), Jesus, Himself revealed Divine attributes – Omniscent (Jn. 1 : 48 – 50; 4 : 29; 20 : 24 – 28; Rev. 1 : 14; 2 : 18), Omnipotent (Rev. 1 : 8) and Omnipresent (Jn. 14 : 23; 1 : 48), ability to create (1 : 3) and to give life (5 : 24; 10: 17).  He was worshiped by men (Jn. 20 : 28; Rev. 5 : 8, 14) and by angels (Rev. 5 : 11 – 13; 7 : 11 – 12; 19 : 10; 22 : 9).

(v)    Work of Christ

      He lived a life without sin.  Finally He died for the deliverance of man from sin (Jn. 3 : 17; 4 : 22; 12 : 47; 6 : 53 – 56; 1 Jn. 1 : 7; Rev. 12 : 11).  He died as a propitiation for sinners (1 Jn. 2 : 2) to give eternal life (Jn. 3 : 36; 5 : 24; 6 : 47; 20 : 31; 1 Jn. 5 : 12 – 13), and new birth (Jn. 3 : 1 -12).

3. Doctrine of Holy Spirit

          Holy Spirit is a person (Jn. 10: 26; 15 : 26; 16 : 13 – 14).  He is distinct from the Father and the Son, yet he is mentioned with Father and Son as part of the Holy Trinity (Rev. 1 : 4 – 5; 4 : 5; 22 : 17).  Spirit is related with the Father and the Son (Jn. 15 : 26).

          Holy Spirit convicts the sin (Jn. 16 : 7 – 11).  He regenerates those who repents (3 : 6).  He cares the believers and their welfare (2 : 20, 27; 14 : 17; 7 : 37 – 39).  He would remind the disciples (14 : 26).

4. Doctrine of Salvation

          John used all important terms related with sin (hamartia = sin 1 : 29; poneros = worthless; 3 : 19; adikia = unrighteousness, 7 : 18 and anomia = lawlessness, 1 Jn. 3 : 4).  Moreover sin is universal (3 : 36; 1 Jn. 3 : 14).  Due to sin man is under the bondage of death (Jn. 5 : 24; 8 : 32; 20 : 23) and sin brings loss of fellowship with God (1 Jn. 1 : 5 – 2 : 1).  Through the death of Christ believers are saved from sin (1 Jn. 2 : 1 – 2).

5. Doctrine of Last Things (Eschatology)

          The events of last days or the end of times is very systematically recorded in John’s writings, specifically in the Book of Revelation.

• Church

John’s Revelation records seven churches (Rev. 2 – 3).  These seven churches represent all organized local churches all over the world.  The true church will be reptured although John did not mention it in simple words.  However, Rev. 3 : 10 points out church rapture, so that believing church will not face tribulation.  After rapture, the false or apostate church will function in earth, as figuratively mentioned as Babylon in Revelation 17.  God would destroy it.

Before the destruction of False church, the true universal church would rapture that is the hope of church (Jn. 14 : 1 – 3).  They would be in heaven, worshipping God (Rev. 4 : 10 – 11; 5 : 8).  In wedding supper, the church will join (Rev. 19 : 7).  The church participates  in judging sinners (Rev. 20 : 4).

• Tribulation

          The total tribulation period is for seven years (Rev. 11; 12 : 6, 14; 13 : 5; Dan. 9 : 27).  During these years, there will be three successive series of Judgements (Rev. 6, 8 – 9, 16).  During the First half the 1,44,000  Jewish witnesses are sealed and federation of churches (False churches) is formed (17 : 1 – 6).  Ten kingdoms rise to power under the leadership of Antichrist (17 : 12).

  Middle of tribulation, two witnesses are beheaded (11 : 3, 7).  Antichrist would be exposed of his character (11 : 7; 13 : 1 – 10).  Satan will be cast out of heaven (12 : 7 – 12).  In the last half the persecution on Israel by Antichrist will be intensified (12 : 13 – 17).  Following the trumpt judgement (Rev. 8 – 9), the bowls judgement will be poured (Ch. 16).  Finally antichrist and the armies of the world will be destroyed at Armagaddon (14 : 20; 16 : 14; 19 : 11 – 19).

• The Millennium

After defeating the world armies, Jesus would cast Antichrist and the false prophet into the lake of fire immediately and satan shall be bound into the bottomless pit (abyss) for one thousand years (Rev. 20 : 1 – 3,  7 – 10, 9 : 1 – 3; 17 : 8).  Then Jesus Christ the King of Kings shall rule the world having sit up His throne in Jerusalem, the capital of His rule (11 : 5; 19 : 15 ; 20 : 5; 21 : 23).  Since the unbelievers were defeated with world’s armies.  No unbeliever shall enter into the millennial kingdom (20 : 11 – 15).  But the living believers who tolerated all suffering of tribulation shall enter into millennial kingdom (21 : 1 – 9; 22 : 2 – 4; 14 : 13; 7 : 9 – 12; 19 : 1 cf. Mt. 24 : 13).

          Resurected believers will be in the New Jerusalem which will be in function, during millennial kingdom.  The New Jerusalem shall continuously exist in the eternal state too!

          John’s theology is very chronological in respect of Eschatology.  In general, his theology focuses on Christology.

Students Assignment

1. Read the epistles of Paul and Peter and list out the principles, they have written to believers about their Christian Life, specially in relation to sanctification, separation, family, government, work and other believers.

2. Read the Books of Peter, I John, and Jude and list out the characteristics of False Prophets.

Note : Please send your written or typed assignment to the Director, CALS.,  mentioning your Name and Register Number clearly.  Thank you.