Mediterranean Moments Archives - Koinonia Bible Studies

In his writings, Luke helps his readers understand the message of the Messiah. This pauses to focus on the main recipient of the letters, a man named Theophilos. His name means a “lover of God.” We will seek to learn about the man and why Luke carefully crafts him an explanation about the Messiah and his followers.

Luke 1:1-4; Acts 1:1-3a

The focal translation is the New English Translation (NET). Completed in 1996 by Biblical Studies Press, the NET uses the Greek LXX as its basis for the Old Testament.

1 Now many have undertaken to compile an account of the things that have been fulfilled among us, ²like the accounts passed on to us by those who were eyewitnesses and servants of the word from the beginning. ³So it seemed good to me as well, because I have followed all things carefully from the beginning, to write an orderly account for you, most excellent Theophilus, ⁴so that you may know for certain the things you were taught (Luke 1:1-4 NET).

1 I wrote the former account, Theophilus, about all that Jesus began to do and teach ²until the day he was taken up to heaven, after he had given orders by the Holy Spirit to the apostles he had chosen. ³To the same apostles also, after his suffering, he presented himself alive with many convincing proofs (Acts 1:1-3a NET).

NIV Luke 1:1-4 NIV; Acts 1:1-3a NIV

NASB Luke 1:1-4 NASB; Acts 1:1-3a NASB

NCV Luke 1:1-4 NCV; Acts 1:1-3a NCV

NLT Luke 1:1-4 NLT; Acts 1:1-3a NLT

ESV Luke 1:1-4 ESV; Acts 1:1-3a ESV

HCSB Luke 1:1-4 HCSB; Acts 1:1-3a HCSB

LEB Luke 1:1-4 LEB; Acts 1:1-3a LEB

MSG Luke 1:1-4 MESSAGE; Acts 1:1-3a MESSAGE

KJV Luke 1:1-4 KJV; Acts 1:1-3a KJV

NKJV Luke 1:1-4 NKJV; Acts 1:1-3a NKJV

1 Ἐπειδήπερ πολλοὶ ἐπεχείρησαν ἀνατάξασθαι διήγησιν περὶ τῶν πεπληροφορημένων ἐν ἡμῖν πραγμάτων, 2 καθὼς παρέδοσαν ἡμῖν οἱ ἀπʼ ἀρχῆς αὐτόπται καὶ ὑπηρέται γενόμενοι τοῦ λόγου, 3 ἔδοξε κἀμοὶ παρηκολουθηκότι ἄνωθεν πᾶσιν ἀκριβῶς καθεξῆς σοι γράψαι, κράτιστε Θεόφιλε, 4 ἵνα ἐπιγνῷς περὶ ὧν κατηχήθης λόγων τὴν ἀσφάλειαν (Luke 1:1-4 Nestle-Aland Greek Text).

1 Τὸν μὲν πρῶτον λόγον ἐποιησάμην περὶ πάντων, ὦ Θεόφιλε, ὧν ἤρξατο ὁ Ἰησοῦς ποιεῖν τε καὶ διδάσκειν, 2 ἄχρι ἧς ἡμέρας ἐντειλάμενος τοῖς ἀποστόλοις διὰ πνεύματος ἁγίου οὓς ἐξελέξατο ἀνελήμφθη. 3 οἷς καὶ παρέστησεν ἑαυτὸν ζῶντα μετὰ τὸ παθεῖν αὐτὸν ἐν πολλοῖς τεκμηρίοις, διʼ ἡμερῶν τεσσεράκοντα ὀπτανόμενος αὐτοῖς καὶ λέγων τὰ περὶ τῆς βασιλείας τοῦ θεοῦ (Acts 1:1-3 Nestle-Aland Greek Text).

Erle Stanley Gardner (1889 – 1970) was an American author and lawyer. He secured a place in our records as the author of the Perry Mason legal stories. Gardner graduated from Palo Alto High School in California but connected with the state of Indiana by enrolling at Valparaiso University School of Law in 1909. One month later he was suspended from classes when his interest in boxing became a distraction to his studies. He returned to California, pursued a legal education on his own, and passed the Bar examination in 1911.

The character of Perry Mason was crafted from the real life trial attorney Earl Rogers. Rogers appeared as the attorney in 77 murder trials and lost only three cases. The Mason novels, which produced over 80 books, inspired a radio program, movies, and television programs.

The novels all shared similar titles, beginning with the words, “The Case of the ….” The first novel, “The Case of the Velvet Claws,” set the precedent for the series and inspired the title for today’s lesson.

Like Gardner, the author of the New Testament books of Luke and Acts, was a professional who was drawn into writing because of the courtroom of law. Perhaps the writings of Luke could have carried the title, “The Case of the Misunderstood Messiah.”

To help us understand, Luke writes with the precision of an attorney.

Each of the gospel writers tailored their writings to a specific audience and with a specific purpose in mind for telling the Jesus story. Matthew, for example, writes with a Jewish audience in mind. His gospel attempts to prove that Jesus was the Messiah spoken of in the Old Testament. Matthew constructs his texts with Jewish history and culture in the spotlight. He quotes from the Old Testament on numerous occasions.

Like Mark, Luke was not one of the chosen apostles. His knowledge of the gospel came by the close relationship he had with Paul and other early church leaders. Luke does say that he personally followed the story of Jesus from the beginning. Luke is referred to as a Gentile and a physician (Colossians 4:10-14). He very easily could have received his medical training in Antioch, famous for its renowned medical school. He traveled with Paul on his later missionary trips.

Even less is known about the recipient of the letter, a man named Theophilos. Many of the theories about Theophilos can be found below in Mediterranean Moments. Let’s make some conclusions just based upon what we see in passages of Scripture from the books of Luke and Acts.

Here are a handful of observations about the material written in Luke and Acts. First, Theophilos is addressed by the term, “most excellent Theophilos” (Luke 1:3). While at this time in history the term was not exclusively used before lawyers, it was often used to address prominent government officials. Luke uses the term to address both Felix and Festus (Acts 23:26; Acts 26:25).Think today of how we address judges as “your honor.”

Second, Luke uses two words to describe his presentation. He says he made his research “accurately,” which speaks to the exactness and carefulness with which he gathered his information. Luke also is resolved to write “in an orderly way. While the word does not necessarily imply chronological order, it does imply that Luke is going to put the things together which belong together and will help Theophilos understand things better.

Next, Luke spends a lot of time in Acts covering legal proceedings. A massive portion of Acts is dedicated to Paul’s arrests, trials, and formal defenses (Acts 21–26). The narrative highlights multiple declarations by Roman officials that Paul committed no crimes under Roman law.

In addition, throughout both books, Luke portrays Roman judicial authorities as fair, just, and favorable toward Paul. Luke does this to show that neither Jesus nor His followers are a threat or danger to the throne in Rome. Luke shows that the real threat would come from local Jewish religious leaders.

Finally, the book of Acts concludes with Paul under house arrest in Rome awaiting his appeal to Caesar. This implies that Luke is “living” the moment and they are awaiting the opportunity to present the case to Caesar. The accused would have been provided legal representation for the trial.

The prominent scholar who popularized the theory that Luke-Acts was written as a legal defense brief for Paul’s Roman trial is John Knox. He laid out this argument extensively in his 1942 book Marcion and the New Testament.

While all of this is speculation, the theory puts a context to the writing, explains some of the way the information is structured, and helps us understand the purpose of two significant books in the New Testament.

As a result of participation in this lesson, the student will understand the systematic and apologetic nature of Luke’s writing.

Though little is known about Theophilos, perhaps he was Paul’s appointed attorney for his trial before Caesar. Perhaps, as so many who had close contact with the apostle, Theophilos became a Christian.

Luke’s writings provided both the theological and legal basis for the attorney’s case for Christianity and the apostle.

Look at our passage of Scripture and find answers to these questions:

Was Luke aware of others who had written about the life of Jesus (verse 1)?
Those who wrote about Jesus fell into one of what two groups of people (verse 2)?
Why does Luke say that he decided to write about the life of Jesus (verse 4)?
To whom does Luke address this book about Jesus (verse 3)?

Questions for you to ponder or to share with your small group:

Browse through the first couple of chapters of either Luke or Acts. Can you find evidence that Luke cites for the historical accuracy of his accounts?
Why is evidence that is historically accurate important in a court of law?
What were the Jews’ charges against Paul before the Romans? How would Luke’s writings have helped Paul’s defense?
Famed UCLA basketball coach John Wooden is reported to have said, “If I were ever prosecuted for my religion, I truly hope there would be enough evidence to convict me.” How much evidence would be necessary to convict you? What would be the proof against you?
What things about the Messiah did most – including the most religious Jews – misunderstand? Do we misunderstand things about the Messiah even today?

Who was Theophilus (Theophilos)?

Theophilus is an honored recipient to whom Luke, the author of the Gospel and the Acts of the Apostles, dedicates both works. While there are a small group of scholars who believe the name is a generic name for all lovers of God, historical and biblical evidence strongly suggests that Theophilus was an actual individual. While not much is known about him, the following possibilities exist:

Theophilus was a wealthy patron. Because writing materials and distribution was incredibly expensive, most biblical scholars believe that Luke would have needed financial backing to produce both Luke and Acts. Wealthy patrons supported most of the arts during the time. Theophilus most likely provided the money for the research, writing materials, and distribution of the books.
Theophilus was a high-ranking Roman official. The term “most excellent Theophilus” (Luke 1:3) was a formal title used in the Roman Empire for officials or nobility. Eventually the term came to be used specifically for judges and attorneys.
Theophilus was a Jewish High Priest. Some scholars believe that Theophilus ben Ananus, who served as High Priest from AD 37 to 41, was addressed by Luke. If they were friends, it would explain why Luke’s writings contain such detailed information about the Temple and religious traditions.

What was Luke’s connection with Mark?

A valuable point in our understanding of the passage that is often overlooked is the connection between Luke and Mark. Philemon 24 shows that both Luke and Mark were together with Paul in Rome.

Neither Luke nor Mark was one of the original Twelve Apostles. Their exact relationship to Jesus is unknown. Luke says that he had been involved from the beginning. Tradition says that Mark and his mother were among the larger circle of Jesus’ early followers. In the list of persons sending greetings to the Colossians (Colossians 4:10-14), Luke is singled out. Mark is also mentioned as about to make the journey to Colossae.

Mark traveled with Paul and Barnabas on the first missionary journey. For whatever reason, Mark left the group midway through the journey. As a second journey was about to begin, Paul and Barnabas went separate ways, primarily over whether to take Mark on the journey. While some scholars paint an uneasy relationship between Paul and Mark, it does not appear to be true in Paul’s later years.

As Paul was imprisoned a second time in Rome and expecting death, only Luke remained by his side. Paul writes to Timothy pleading with him to come to visit and to bring Mark along with him.

Mark is said to have written his gospel during the time of Nero’s persecution while he was with Peter. This would put Mark’s gospel around the year 65 or 66. While some hold that Luke wrote later and copied from Mark, I would hold that Luke wrote in 62 as Paul was facing his first Roman trial.

Similar vocabulary and accounting of the stories may come from common sources, but also through the work of the Holy Spirit. Differences can be accounted for by the differences in interest and vocabulary of the two authors.

Without a doubt, the last book written by Paul in our possession, 2 Timothy is an intimate look into the relationship that exists between the apostle and the protege. The letter is a spattering of the glory of the Lord and the gloom of life. Throughout it is a book of hope for both Paul and Timothy. 2 Timothy gives a glimpse of Paul’s last pieces of advice to Timothy.

Who Wrote the Book of 2 Timothy?

Since the 18th century, the Pastoral Epistles – 1 Timothy, Titus, and 2 Timothy – have been considered together in theological discussions. For the most part, the epistles have been considered genuine works from the apostle Paul. Walter Lock (International Critical Commentary “The Pastoral Epistles”) writes, “1 Timothy is entirely pastoral and perhaps intended to be of universal application; Titus is mainly pastoral, but also a letter of commendation and a letter of recall; 2 Timothy is mainly personal, a letter of recall, and only incidentally pastoral.” Both the internal and external evidence point to the Apostle Paul as the author.

External Evidence

Biblical scholar James Hastings, editor of The Dictionary of the Apostolic Church, says, “While the witness of the non-canonical writers is not so strong for the Pastorals as for Romans and Corinthians, it compares favorably with that for Galatians and Philippians, and is much better than that for 1 and 2 Thessalonians.”

[su_pullquote align=”right”]William Robertson Nicoll, editor of the Expositor’s Greek New Testament, writes, “They are included in all manuscripts, versions, and lists of the Pauline epistles without exception, and in the same order.”[/su_pullquote]

Clement of Rome wrote in the late first century. He probably assumed leadership around Rome after Paul’s martyrdom. In his Epistle to the Corinthians, he alludes to passages in all three Pastoral letters. Ignatius and Polycarp have references to both of the letters to Timothy. Justin Martyr uses a phrase from Titus and another from 2 Timothy.

Internal Evidence

The internal evidence supports the evidence from outside. In each of the three Pastoral Letters, the writer addresses himself as Paul (1 Timothy 1:1, Titus 1:1, and 2 Timothy 1:1). Both of the letters to Timothy contain many personal references to both Paul and to Timothy (1 Timothy 1:13, 1 Timothy 1:15, 2 Timothy alone has 23 personal references).

In addition, the theology of the epistles consistently supports the known theology of Paul’s other epistles. Similarities exist in the treatment of Old Testament Scriptures, of the development of the leadership within the church, and the understanding of the person and work of Christ.

To Whom was the Book Written?

The name Timothy is mentioned in the first verses of both 1 Timothy and 2 Timothy. One of Paul’s best-known companions, the apostle describes Timothy as “his beloved and faithful son in the Lord” (1 Corinthians 4:17), “my true child in the faith” (1 Timothy 1:2), and “my beloved child” (2 Timothy 1:2). For references in the New Testament, refer to Acts 17:14, 18:5, 19:22, 20:4, Romans 16:21, 1 Corinthians 4:17, 16:10,

Timothy was a resident and native of either Lystra or Derbe, cities which Paul visited on his first missionary journey (Acts 14:6). Luke mentions Paul’s friends and includes “Gaius of Derbe, and Timothy” (Acts 20:4) which probably infers that Timothy was not of Derbe. Conclusions lead us to believe Lystra to be Timothy’s hometown.

By the second journey, Timothy is ready to work. Timothy is mentioned with Paul at Berea (Acts 17:14). Silas and Timothy are left there as Paul travels to Athens. The two join the apostle there a short time later, meeting him in Corinth. Timothy and Silas were immediately sent to Thessalonica.

Timothy’s name connects with Paul in the salutation of several epistles (2 Corinthians 1:1, Philippians 1:1, Colossians 1:1, and Philemon 1:1. It can also be found mentioned with Silas in 1 Thessalonians 1:1 and 2 Thessalonians 1:1.

When was 2 Timothy Written?

It is difficult to know the exact chronology of the apostle Paul following the book of Acts. Following two years of house arrest awaiting his accusers, Paul was released from confinement late _AD61 or early 62. Paul mentions in his letter to the Romans his eventual goal of reaching Spain (Romans 15:24, 28). New Testament scholars William Ramsay and Theodor Zahn confidently infer from Comments by Clement of Rome that Paul paid a visit to Spain. Spanish traditions, as well as notations in the Muratorian Canon and the histories of Eusebius support the trip. It is extremely likely that Paul was accompanied on this trip further west by Luke and Timothy.

Travels after the Book of Acts

Assuming he stayed in Spain six months to a year, the apostle was ready to move on sometime in _AD63. Paul probably carried out his plans to visit Nicopolis (Titus 3:12). The problem is there were eight places in the Mediterranean area that bore the name. Many scholars think Paul visits a Nicopolis in Italy near Rome.

Upon their return, Timothy is left in Ephesus to oversee the ministry there. Paul’s first letter to Timothy presents a thorough look at the organization of the leadership of a congregation.

But then things take an abrupt turn for the worse. On the night of July 18^th in _AD64 a fire broke out and swept across the city of Rome. The disastrous fire ravaged the capital of the Empire for over a week. The Great Fire of Rome holds several legends guarding complete knowledge of the truth. Emperor Nero was decadent, unpopular, and growing more mentally unstable throughout his reign. While the stories of Nero fiddling while the city burned are nothing more than myth, history does paint a bad picture of Rome’s leader.

Burning of Rome

No primary sources about the fire survive. We rely on the accounts of three Roman historians Tacitus, Suetonius, and Cassius Dio. Tacitus wrote about sixty years after the event, Suetonius about two years later, and Cassius Dio about 100 years after.

The fire was said to have started in merchant shops near the chariot racing stadium. Tacitus says the merchants sold “flammable goods” which aided the fire’s spread. Strong winds from the Sahara sweep across Italy during the summer months. Poorly constructed timber houses provided ample fuel during the dry conditions.

Tacitus documents that efforts to douse the fire were hindered by gangs of looters and arsonists. The fire ended with two-thirds of Rome damaged or destroyed, hundreds killed, and thousands homeless. Tacitus claimed Nero was away from Rome at the time but implied the looted might have done so under someone’s orders. Suetonius and Cassius Dio placed the blame at Nero’s feet, claiming he wanted to burn down the parts of the city he disliked in order to build a new lavish palace.

Persecution Begins

Nero lay the blame for the fire upon the Christians, beginning nearly three centuries of Roman persecution against them. Christians were arrested, tortured, and executed, allowing an angry populace to have a scapegoat. Peter and Paul, Christianity’s leading spokesmen, both paid the ultimate sacrifice of faith.

Nero dies on June 8, _AD68, so Paul’s death had to be shortly before. Paul urges Timothy to join him “before winter” (2 Timothy 4:21), placing the date of the writing of 2 Timothy in late summer or early autumn of 67.

What Messages Resonate in the Book

Knowing that death was just around the corner, Paul wanted to leave Timothy with a message of encouraging hope while emphasizing themes that were important to Paul. Paul speaks to Timothy of hope during hopeless and helpless times. The apostle emphasizes important lessons of communication a leader of faith must follow. He continues urging the importance of sound doctrine and grace.

What Do People Say About 2 Timothy?

Many leading Bible teachers make strong comments about the book of 2 Timothy. Their words may encourage you to read the book.

Paul wrote his Second Letter to Timothy from the loneliness of a dungeon while awaiting a likely death (2 Timothy 4:6-8). He attempted to fortify Timothy for accomplishment and steadfastness in ministry after his departure.
D. Thomas Lea, New American Commentary

Paul was serving God as his forefathers did. He appreciated very much his religious heritage, and so today should all those who have been brought up in a Christian environment.
Ralph Earle, Expositor’s Bible Commentary

The Pastoral Epistles are the natural and human expressions of the apostle’s own reflections about the future of the work he is obliged to delegate to others. They reveal, therefore, as much about their author’s reactions to the situations he faces as contemporary conditions in the church.
Donald Guthrie, Tyndale New Testament Commentary

The second letter is Paul’s last will and testament for Timothy, his great legacy for the rest of Timothy’s life. In the shadow of death Paul lays the work into Timothy’s hands so that he might carry it forward as his worthy successor in the field where God shall place this beloved assistant of his.
R.C.H. Lenski, Commentary on the New Testament

No other book in the New Testament fascinates and yet puzzles today’s Christian reader like the last book of the Bible, the book of Revelation. Alan Johnson writes, “Indeed, it may well be that with the exception of the Gospels, the Apocalypse is the most profound and moving teaching on Christian doctrine and discipleship found anywhere in Holy Scripture.”

Revelation is one of a handful of books which belong to a group of literature known as “apocalyptic.” Revelation appears to be the earliest book to receive this genre label. In this writing the predictive element is dominant in the style. Symbols are often arbitrary and are usually left unexplained. Threads of this style of writing can be seen in the books of Daniel, Ezekiel, and Zechariah.

[su_pullquote align=”right”]Revelation is a unique book. It was written to people who liked to think and who liked symbolism. Readers were expected to hold pictures and concepts in mind as more thoughts were presented. For some readers the symbols in Revelation are made barriers to understanding instead of being a medium through which understanding was intended to come. There is a consistency that is vital in the use of the figures in the message of the book. Numbers, colors, time values, places, events, objects – all have concept that contribute to the whole picture.

Thomas Friskney, “Strength for Victory”[/su_pullquote]

Who Wrote the Book?

Perhaps because of its subject matter, quotes from Revelation present authoritative Scripture by many early Christian writers, including Epistle of Barnabas, Ignatius, and the Teaching of the Twelve, Justin Martyr says that “John, one of the Apostles of Christ, prophesied that those who believed in our Christ would dwell a thousand years in Jerusalem.” Other early attestation can be seen from Irenaeus, Tertullian, Clement of Alexandria and Origen.

Four times in the book the writer calls himself John (Revelation 1:1, 4, 9 and 22:8). Though he does not call himself an apostle, the humble spirit of a servant is not out of character with the New Testament author.

This author was in exile on the island of Patmos (Revelation 1:9). Early church fathers declare that it was John the Apostle who had been banished to the isle. Eusebius, an early church historian, says that the Apostle John was freed from this imprisonment after the death of the Emperor Domitian. Irenaeus says that John remained in Ephesus after his return until the time of his death during the reign of Trajan.

To Whom was the Book of Revelation Written?

The book appears to be written for the believers in seven churches in Asia Minor mentioned several times in its pages (Revelation 1:4, 1:10, 1:11, Revelation 2:1, 8, 12, 18, Revelation 3:1, 7, 14). It was no doubt also intended for neighboring churches in the region and beyond to the church as a whole. The churches in Colossae and Hierapolis had been destroyed by an earthquake since the last days of Paul’s life. Restoration and renovation efforts at the time is not known. There were other churches in this area including Troas and Miletus.

People speculate why these seven churches are singled out. Some find them representative of “eras” of church history, where most scholars always assume their own time is identified with the church of Laodecia. Mounce suggests that these seven churches were chosen because each had a specific relationship with the emperor worship of the times. This order just seems natural. The ancient roads of travel began at Ephesus and continued until finally arriving at Laodicea.

When was Revelation Written?

Linguistic scholars and theologians Westcott, Lightfoot, and Hort hold the book of Revelation was written about _AD68 or 69. Two reasons are usually mentioned for the earlier dating. Some see the style and character of the Greek language as inferior, more simplistic than John’s gospel and epistles. This leads them to conclude Revelation was written first. Scholars also point out that in the book kings are mentioned, five already fallen, one was, one was to come, and finally an eighth would appear. The interpretation lead them to identify with the emperors of Rome. If the count begins with Julius Caesar, the book would be written during the time of Nero; if Caesar Augustus, the reign of Galba.

The majority of scholars like Swete, Milligan, Orr, Moffatt and Zahn hold to a much later date, placing it around _AD96 or as late as 98. Banishment to the island of Patmos became a favorite sentence from Emperor Domitian who reigned from _AD81 – 96. Historians indicate this was John’s fate two or three different times during this emperor’s reign.

What Messages Resonate in the Book?

The approach one uses to interpret the book of Revelation will often dictate the message one will receive from the book. Let’s make a couple of observations then talk about the main approaches to interpreting the book. The writing is called a “revelation of Jesus Christ.” The word means to expose completely what was formerly hidden or secret. It is a revelation of Jesus, a message He wants us to hear rather than a message about Him. It is the only time the word is used in writings by John, although it is used often in the vocabulary of other New Testament writers (Luke 2:32, Romans 16:25, Ephesians 3:5, 2 Thessalonians 1:7, 1 Peter 1:7, 13).

The message of the book was first given to its author, the Apostle John as he was banished to the island of Patmos. The message was “for the word of God and the testimony of Jesus.” John was a “brother and companion in suffering” (Revelation 1:9). How does the believer respond in the midst of suffering, especially if the suffering appears to be getting worse? Notice what John says about the message’s effect on believers. He writes, “Blessed is the one who reads these words, and blessed is the one who hears it and takes the message to heart” (Revelation 1:3). This message gives hope and blessing to the one who suffers.

Methods of Interpretation

There are several methods primarily used to understand the message of this book. Is it possible to look at Revelation and interpret it in a literal way? Many assume that something should be literal unless it cannot be taken literally. While most symbolic interpretations are indeed wrong, a literal interpretation in Revelation is most always wrong. Let’s look at four general ways of understanding the content in Revelation.

The preteristic method holds the material in Revelation relates to the past. More specifically, they would view things as having taken place in John’s day. This is largely an approach taken officially by the Roman Catholic Church.
The historical method, sometimes referred to as a dispensational method, sees fulfillment in times of church history. Each church is seen as an age or era of history.
The futuristic method takes everything to refer sometime in the future, usually just before the second coming of Christ. Two inconsistencies almost always occur in this method, both dealing with literal and symbolic interpretation. Most who use this method take chapters one through three to refer to churches in the first century. They also see chapters four through nineteen as unfulfilled prophecy touching events during a literal 1000 year period of time. The futuristic method is popularized today in premillennialism. For more information on millennial views, follow this link.
Finally, the prophetic-symbolic method approaches the material as applicable to all periods of time. The language of figures and images is permitted to shine through its symbols. The practical message sees victory for the overcomers of suffering and opposition. Ultimately destruction awaits sin and the enemies of God.

Old Testament Imagery

Revelation uses dozens of symbols, many finding their meaning from the Old Testament: eating scrolls, beasts, marks on the forehead, gold, thrones, sun, moon, stars, candlesticks, dragons, Balaam, Jezebel, Gog and Magog, Sodom, Egypt and Babylon. Simon Kistemaker writes, “The conclusion we must draw is that the numbers, images, and expressions of greatness must be interpreted as symbols that present the idea of totality, fullness, and perfection” (Simon J. Kistemaker, Revelation: Exposition of the Book of Revelation, p.16).

What Do People Say About Revelation?

Many leading Bible teachers make strong comments about the book of Revelation. Their words may encourage you to read the book.

The Book of Revelation is such a dream landscape that you can plug any major conflict into it.

Elaine Pagels

Many hidden truths are often unobserved, not invisible.

Matthew A. Petti

If God did not want us to understand the book of Revelation, He would not have given it to us at all.

Dwight L. Moody

Not for nothing has the book of Revelation been the favourite book of the Bible for Christians under oppression in our time. The “trumpet call to faith” inspires endurance in the kingdom of God living in the spirit of Christ’s bearing his cross and the power of his resurrection, and in the light of the revelation of the kingdom of glory at his coming.

George R. Beasley-Murray

This grand judgment on the sinfulness of humanity shows the seriousness with which God views sin – payment will be exacted from those not covered by the blood of Jesus Christ.

Charles Swindoll

In some ways, the Messianic Psalms are a devotional delight. They allow us to focus on an aspect of the Messiah or His kingdom with either a magnifying glass or a telescope. Psalms invite us to make an application that has been tailored just to fit our form and life. It is important to see certain characteristics of Messianic prophecies.

Let’s think back to the Messianic themes we discovered as we studied through the second Psalm. We will be looking for the development of these themes through each of the Royal Psalms.

The Lord Reigns – the story of a King and His kingdom
The nations oppose God and His people in rage
The Lord sends His Anointed One
The Lord’s people are blessed

The message of John the Baptist and indeed Jesus Himself proclaimed “the kingdom of heaven is at hand” (Matthew 3:2, Matthew 4:17, Matthew 10:5-8, 23 Mark 1:13-14, Luke 10:9). In the NIV translation of the Bible, Jesus mentions the kingdom (either of God or heaven) 106 times. The kingdom explains God’s presence with His people. It proclaims the leadership structure of His people. The kingdom presents God’s people with the territory ruled by its king.

First, we are looking for evidence of the reign of Almighty God. “The Lord reigns” is seen as a theme through these psalms.

We also notice the rage of the nations. The nations represent the people who do not necessarily follow God. The makeup of this group of people ranges from those who simply do not care to those who violently oppose God’s people and ways. In the Old Testament, the nations were literal, but the meaning applies in a figurative way as well.

Next we look for the presence of the Lord’s anointed one. Israel’s concept of the anointed one was tied completely to the king and kingdom. From the time of Saul forward, God’s chosen king was anointed. Remember, there are two spiritual concept tied to this imagery. God himself fulfilled the role of King for Israel. He also promised that a day would come when His own anointed one – the One He would call His Son – would reign. In the Old Testament, He was called the Messiah. In the New Testament, the term used was Christ.

Finally we look at the blessings that come for the people who take refuge in the Anointed One. God does not abandon His people. They are more than just members of a kingdom. They become adopted into His family.

These characteristics of Messianic prophecies help us as we read and study through the Psalms.

The New Testament makes many references to the Jewish Scripture to support the claims of early Christians that Jesus of Nazareth was the promised Messiah. From the time of Jesus until today, many faithful Jewish believers have not accepted the interpretation of Scripture understood by Christians seeing Jesus has the Messiah. The Hebrew Scripture provided an important source for the New Testament writers. Many scholars see Luke making allusion to all but three Old Testament books. The book of Psalms contains Messianic prophecies as well as explanations of the Kingdom.

Some estimate the Old Testament contains 333 prophecies predicting the coming Messiah. Peter Stoner, in the amazing book, Science Speaks, calculated the chance of one man fulfilling only 48 of these prophecies. He understands the probability being 1:10¹⁵⁷– a statistically impossible number.

The following websites can provide you additional information on the topic of Messianic prophecies.

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As you can probably tell, the parables that begin with “the kingdom of heaven is like” are fascinating. Although we taste a bit of the flavor of the kingdom of heaven while we are on earth, the experience of the kingdom in heaven surely provides a feast beyond our imagination. Today’s parable leaves us with a couple of vital ingredients for our consideration.

Jesus spoke to them again in parables, saying: ²“The kingdom of heaven is like a king who prepared a wedding banquet for his son. ³He sent his servants to those who had been invited to the banquet to tell them to come, but they refused to come.

⁴“Then he sent some more servants and said, ‘Tell those who have been invited that I have prepared my dinner: My oxen and fattened cattle have been butchered, and everything is ready. Come to the wedding banquet.’

⁵“But they paid no attention and went off—one to his field, another to his business. ⁶The rest seized his servants, mistreated them and killed them. ⁷The king was enraged. He sent his army and destroyed those murderers and burned their city.

⁸“Then he said to his servants, ‘The wedding banquet is ready, but those I invited did not deserve to come. ⁹So go to the street corners and invite to the banquet anyone you find.’ ¹⁰So the servants went out into the streets and gathered all the people they could find, the bad as well as the good, and the wedding hall was filled with guests.

¹¹“But when the king came in to see the guests, he noticed a man there who was not wearing wedding clothes. ¹²He asked, ‘How did you get in here without wedding clothes, friend?’ The man was speechless.

¹³“Then the king told the attendants, ‘Tie him hand and foot, and throw him outside, into the darkness, where there will be weeping and gnashing of teeth.’

¹⁴“For many are invited, but few are chosen.”

Celebrations create many strong images in our mind. Your descriptions of your favorite party and its memories reinforce that concept. For the most part, the images are festive and positive. While memories can invoke a flavor of melancholy, the memories are whimsical and encouraging. Jesus reminds us the kingdom of heaven is like a wedding feast. Let’s spend some time thinking about some of the moments found at the wedding celebration.

[su_pullquote align=”right”]You can find this same parable in Luke’s gospel, Luke 14:7-14 NIV

Commentator R.C.H. Lenski believes the differences from beginning to end in this parable and the version in Luke are so great they must actually be two stories.

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Notice the parable does not say “the kingdom of heaven is like the wedding ceremony.” Wouldn’t that create quite a different image in your mind? It would also teach a completely different lesson. What do you remember about the words of the ceremony for your wedding? I remember who officiated at the ceremony. I remember the relationship we had with the preacher. Some of what he said reflected the long-standing traditions of the church. “Dearly beloved. We gather today to unite this man and this woman in holy matrimony.” In a very profound sense, the ceremony conjures images of formal and legal structure.

But not so with the party afterwards. While the party has some structure – serving lines, special dances and speeches, times for cutting the cake and throwing the rice – the reception following the wedding is a time to enjoy the company of friends and family, to revel in good food and festivities, and to honor the newly wedded couple by your presence. Often the celebration afterwards is the reason we endure the ceremony.

Shortly after COVID restrictions eased, my wife and I were invited to the wedding of a friend of our youngest daughter. During her school years, about ten girls enjoyed twelve years of school together in the same school system. Additionally, the bride shared the college years with our daughter. We would not have missed the wedding.

Sort of. We actually missed the wedding because of the pandemic. The couple were married in a private ceremony during restricted travel times. This celebration was really just for us – for their friends and family. The party was the couple’s way of saying, “Thanks,” and “We appreciate what you mean to us.” The feeling throughout the event was that the parents and the couple really wanted you there.

The grounds for the celebration were lavish. The event was held at a well-preserved property that was had been in a family since the Revolutionary War. The decorations and festivities centered around the theme of horse racing. The entire event appeared to be thrown by a team of professional party-givers. The needs of every one in attendance had been anticipated and met. Every second of the event was an orchestrated as perfectly as a well-rehearsed symphony.

The meal served was something that an Iron Chef would have prepared. The food was topped off by Graeter’s Ice Cream. Oprah considers Graeter’s one of life’s pleasures that is “worth every penny.” Enough said.

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Christian author and sociologist Tony Campolo talks about the concept of celebration in his best-selling book, “The Kingdom of God is a Party.” He tells an amazing story to begin the book. You can catch this video of the story here or on my website.

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There were celebrities at this party. The bride works for the ESPN network and formerly worked for NBC. People who were people knew this young woman and wanted to attend. I didn’t know any of them, but it was fun to just sit a few feet away and gawk. Mingling was the task of the evening.

The table reserved for us was with parents of our daughter’s friends. Although none of these people were close friends, our paths had crossed several times during the lives of our children. They were a bit more than acquaintances because of the common thread. We talked about things we remembered from the past. Questions abounded. Smiles were everywhere. In this instance, the bond between us had never been stronger. We were all there because we were invited. A celebration was in order.

My daughter is a musical entertainer. She sings for a living. On several instances at the party, she mentioned it is nice to be at this event with no responsibilities. She had no pressure to make the evening and the performance perfect. No one had expectations for how she should perform. She can sit back and enjoy the festivities. By midnight, she was on stage singing with the band. Her other friends joined her, dancing and expressing extreme joy. What followed was a rendition of “Proud Mary” that would have made Ike and Tina Turner gasp.

The kingdom of heaven is like a party. You don’t sit and quietly stare at each other at a party. You are actively involved with the relationships of people and with the circumstances. You may not “know” everyone present, but you feel connected because they are at this party for the same reason that you are. Some of the people have ties with you that you don’t even realize. “We lived at the house next door to your parents when they lived in Terre Haute.” “Oh! Mrs. Smith! I have heard so much about you!”

The kingdom of heaven is like a party. The ceremony has already occurred, but it took place during the pandemic of sin. No one was able to venture out because the entire world was covered with illness. Darkness shadowed every step; venturing out was a treacherous adventure. The pandemic has finally ended. Vaccinations through the blood of Christ are 100% effective. (editorial note: Just get the vaccine!) This celebration is because the Father wanted you here. He prepared the feast. He wants you here.

The kingdom of heaven is like a party. You walk around the grounds. “Look at the books in this library! On the top shelf, do you see the title of the book on the end? I first bought that book when I was a freshman in college. In my copy, every word was highlighted because Professor Jones tested on every word.” Even though you have never been there, some how things seem familiar. Even better, every moment of your life is a preparation for you to enjoy this celebration. Name tags are not needed. Your memory doesn’t have to remember names. You recognize people by their hearts.

The kingdom of heaven is like a party. And at this party, you can stay until the end. You don’t become tired. You aren’t tipsy. Work doesn’t need you at 7:00am the next morning. The cats aren’t scratching through your drapes because they are hungry. You aren’t trying to avoid talking to Aunt Martha. There is no earthly reason to go home early.

Ever.

We are looking at enormous lessons that we can learn from the smaller, lesser-known parables of Jesus. The first lesson in the series is titled, “A Well-told Tale.” Today’s parable is often called “The Parable of the Leaven.” In the short words of the parable, you can see the masterful way Jesus presents a well-told tale. You can find the parable in Matthew 13:33. Here is the Scripture in NIV version. Underneath the Scripture you can read the parable in several other versions.

He told them still another parable: “The kingdom of heaven is like yeast that a woman took and mixed into about sixty pounds of flour until it worked all through the dough.”

The NLT Version: Matthew 13:33 NLT	The Message Version: Matthew 13:33 MESSAGE
The NASB Version: Matthew 13:33 NASB	The ESV Version: Matthew 13:33 ESV

We all like stories, don’t we? Our favorites were varied, but they had several similarities. We enjoy characters that are well-developed. We enjoy being swept away in an adventure. There is a sense that the tale has a hero – and a satisfying, if not happy, ending. Jesus loved to tell stories. He saw stories as an avenue to help people better understand a truth. As we begin our study of a few parables, let’s look at two important words to provide the foundation of our lessons.

A Parable is just a Well-told Tale

The word we use to describe the stories that Jesus told is a “parable.” Depending upon how you count, Jesus told a good number of parables. Jesus used over 100 metaphors and told at least 36 parables – 15 are found in Matthew, 6 are spotted in Mark (4 are repeats), and 35 appear in Luke (16 repeats, 19 unique). Some theologians count over 100 parables.

I grew up with an accepted definition of parable, did you? A parable is “an earthly story with a heavenly meaning.” That’s a clever, folksy definition. It provides some help, but falls a little short of the richness of the experience.

The Bible contains a number of different styles of writing called genres. In the New Testament, one of those genres is a parable. The term is a transliteration of the Greek word παραβολή (parabole, para-bow-lay). The word means “to throw alongside.” A parable throws one idea alongside another for the purpose of providing a better explanation. The story in a parable illustrates and illuminates basic ideas and is not meant to have an “item-by-item” explanation for each detail, but rather a larger picture painted on the canvas.

The word starts with the Greek preposition παρα (para). It literally means alongside, but it stresses a nearness, a closeness or a relationship that is often not expressed in translation. It implies an intimate relationship, something that actually changes the nature of the two when separate and individual.

Let me give you an example. I might bring your attention to “peanut butter alongside jelly.” We could be picturing a jar of peanut butter and a jar of jelly sitting next to one another on the kitchen cabinet. But if the word “para” was used to describe “alongside” we would not think of the peanut butter and the jelly as separate, but instead we would think of them as already intermingled, as in a peanut butter and jelly sandwich.

We bring the word “para” straight into the English in so many occasions. We often speak of a parachute, paradigm, paragraph, paralegal, paralysis, parameter, or paradox.

The parables that Jesus told are really nothing more than simple, memorable stories. These “well-told” tales usually pointed out themes and truths. The stories encircle imagery to which most of the listeners would be familiar. The image helped focus the listener’s understanding.

The Kingdom of Heaven

Throughout the Old Testament, God taught Israel what it meant to be His people. They began to realize what it was to be people of a covenant, people of a promise. Israel was taught to understand that they were looking for a day when they would receive an ultimate promise. They were to live believing in a God who would keep that promise, they were to live by faith until they died. We need to think for a moment about the idea of the kingdom in Jesus’ day.

The kingdom that the people of the Mediterranean understood at the time of Jesus was the Roman Empire. It was powerful and pervasive. The kingdom was oppressive to the individual. The kingdom limited freedoms. The kingdom would force compliance and agreement.

But the Israelites longed for a different kind of kingdom. They anticipated the day when God would raise His Messiah to bring in a new kingdom. They assumed the kingdom of God would be like the times of the best kingdom of Israel. They looked forward to a new kingdom, like the kingdom of Israel during the days of David and Solomon. They believed that the Messiah would usher in that kind of kingdom.

In a sense, through events of history and the words of the prophets, God began to craft a “well-told tale.” God started to alter the shape of their understanding of the concept of kingdom. When Babylon came in and took the people of Israel captive, God’s people began to understand what it meant to be a kingdom without physical property. They realized they were to worship God without the luxury or convenience of a Temple. They learned that internal character preceded external blessings.

Later when Rome conquered the entire Mediterranean World, the people of faith began to understand what it meant to have the freedom to possess their land, but to actually be enslaved to another kingdom. Rome’s presence could be seen everywhere – in the marketplace, in the streets of their homes, and even inside the gates of their Temple.

In the midst of another kingdom and another king, John the Baptist and Jesus the Messiah began to teach about God’s kingdom. Jesus uses many of the parables to begin to help the people understand the kind of kingdom that God was wanting to establish. Let’s face it – a political kingdom didn’t last very long because it doesn’t have the power to sustain. David’s sons rebelled against him, and by the time Solomon left office, the massive kingdom divided following two of his own sons.

In those days John the Baptist came, preaching in the Wilderness of Judea ²and saying, “Repent, because the kingdom of heaven has come near!” ³For he is the one spoken of through the prophet Isaiah, who said: A voice of one crying out in the wilderness: Prepare the way for the Lord; make His paths straight!

From then on Jesus began to preach, “Repent, because the kingdom of heaven has come near” (Matthew 3:1-3 HCSB; Matthew 4:17 HCSB).

God wanted to establish a kingdom upon the hearts of people, not upon the boundaries of their lands. “The kingdom of heaven is like …” were often the words that Jesus used to begin a parable. This helped the followers know what the kingdom would be and how they should behave as citizens of this kingdom.

Experience a vacation touring the Holy Land and your moments in Jerusalem would undoubtedly include stops at the Chapel of the Ascension, the Church of All Nations, the Church of John the Baptist, the Church of Mary Magdalene, the Church of the Holy Sepulchre, the Church of the Redeemer, the Church of the Visitation, the Garden Tomb, the Monastery of the Cross, the Pool of Siloam, the Temple Mount, the Tomb of Lazarus, the Tomb of the Virgin Mary, the Via Dolorosa, and the Western Wall of the Temple.

Jerusalem houses memories and moments of the Savior.

The hymn by Geoffrey O’Hara reminds us,

I walked today where Jesus walked.

In days of long ago,

I wandered down each path He knew,

With rev’rent step and slow.

In the Bible, Jerusalem is mentioned more than any other city (about 800 times). We read that “the Lord has chosen Jerusalem and will dwell there forever (Psalm 132:13-14). The Bible urges God’s people to never forget Jerusalem and to exalt it to a place of primary joy (Psalm 137:5-6). Jerusalem is the center of predictions and prophecies of peace and blessing, as seen in the coming Messiah (Isaiah 2:2-4). It is the city of the Great King (Psalm 48:2).

Jerusalem has a special place in the plan and heart of God. It carries the same weight and importance to God’s people. The Song of Ascents is a title given to Psalm 120 through Psalm 134. Many scholars believe these psalms were “sung” – chanted or recited – as they ascended to Jerusalem when they planned to attend one of the three pilgrimage feasts held in Jerusalem. They are well suited for such a task for their poetic form as well as the deep feelings they express.

But the psalm for our consideration today is not one of the Songs of Ascent about Jerusalem, but it was written while the Jewish people were exiled in Babylon. The 137th Psalm laments time away from Jerusalem as it fondly remembers the importance of God’s presence and the Holy City.

The thirteenth chapter of the gospel of Matthew is a collection of parables which Jesus taught. Four of the parables are directed to the crowds of people who had gathered to be with Jesus. Three or four parables are focused toward Jesus’ disciples. He speaks to them with stories when He is alone with them.

Jesus’ reputation as a teacher and miracle-worker is spreading. Crowds of people gather and follow Jesus around, desiring to know more about this unique rabbi. Jesus becomes swallowed by the masses of people, so He secures some space and breathing room by boarding a small ship tethered along the seashore.

The parable of the net is one of the parables given by Jesus just to the disciples. Jesus left the crowd and went into a house, probably one that was serving as a headquarters for the ministry team (Matthew 13:36). The disciples first wanted to know the meaning of the parable of the weeds in the field (Matthew 13:36). After explaining the parable, He went on to tell the disciples two more parables (Matthew 13:44, Matthew 13:45).

Jesus then tells the disciples the parable of the net. Let’s look at the verses from the New International Version of the Scriptures.

⁴⁷“Once again, the kingdom of heaven is like a net that was let down into the lake and caught all kinds of fish. ⁴⁸When it was full, the fishermen pulled it up on the shore. Then they sat down and collected the good fish in baskets, but threw the bad away. ⁴⁹This is how it will be at the end of the age. The angels will come and separate the wicked from the righteous ⁵⁰and throw them into the blazing furnace, where there will be weeping and gnashing of teeth.

While some parables caused confusion among the crowds, Jesus wanted the disciples to understand the meaning of the parable. He asked them, “Have you understood all these things” (Matthew 13:51)?

Uh-huh.

Let’s make some observations about the parable of the net.

The main point of the parable of the net is to make a comparison that helps to explain what the kingdom of heaven is like. Remember the Jews of Jesus’ day had very concrete ideas of what kind of kingdom God was going to establish. They understood kingdoms in light of the Roman Empire. They expected God to deliver them from the bondage of being a part of someone else’s kingdom.
The kingdom is compared to a net that was let down to catch all kinds of fish. A significant part of the understanding of the concept of the kingdom of heaven by the Jews of Jesus’ day was the exclusive role that the nation of Israel was to play in God’s kingdom. Paul would later write that there was no “Jew nor Gentile, no slave nor free, nor is there male and female, for you are all one in Christ Jesus” (Galatians 3:28 NIV).
The fish collected in the net are both good and bad. Jesus makes the comparison of the fish to the wicked and the righteous. On the surface, Jesus’ statements cause everyone’s eyebrows to raise. Paul would later write that we are all sinners (Romans 3:23) and that there is “none righteous, no, not one” (Psalm 14:3, Romans 3:10). Indeed, it is Jesus Himself who becomes our righteousness (1 Corinthians 1:30). There are implications here that affirm what Jesus teaches at another setting, “Not everyone who says to Me, ‘Lord, Lord,’ will enter the kingdom of heaven” (Matthew 7:21-23).
We are only given a glimpse of the final judgment, but we are introduced to the fact that angels will play a role in the final gathering and separating of people. We are also given a glimpse of the punishment for the wicked. Jesus describes it as a blazing furnace, a place where there is weeping and gnashing of teeth.

Category: Mediterranean Moments