Lover of God

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.

Our Scripture

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, 2 like the accounts passed on to us by those who were eyewitnesses and servants of the word from the beginning. 3 So 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, 4 so 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 2 until the day he was taken up to heaven, after he had given orders by the Holy Spirit to the apostles he had chosen. 3 To 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).

Logia

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.

The Pointe

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.

Deeper
Into the Word

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)?
Points to Ponder

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?
Mediterranean Moments

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.

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Understanding the Books

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 18th 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
Understanding the Books

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

Understanding the Books

The letters to the Thessalonians form the first group of the books we have written by Paul. Theodor Zahn believes that Galatians was written even earlier than these letters. William Ramsay places these just before Galatians. 1 Thessalonians serves as one of the earliest witnesses to the content of the gospel messages. Harnack sees the book written in 48AD, while Zahn places the writing around the year 53AD. Regardless, we have confidence in seeing this book written about 20 years after the ascension of Jesus.

This is an important fact in view of the belief of many that the content of the life of Jesus is a product of legend  and decades of story-telling. The unquestioned authenticity of the book affirms the early presence of the message of Jesus Christ in the Mediterranean world.

The first letter of Paul to the Thessalonians was written to a struggling, yet vigorous church that was only a few months old, made up of Christians who had just come to Christ under Paul’s ministry. This is a delightfully revealing letter, showing the heart of the apostle toward these new Christians, and also showing the struggles that were present in the early church.

Ray Steadman, “1 Thessalonians: Hope for a Hopeless World”[/su_pullquote]

Who Wrote the Book?

Internal evidence sheds light on the author of the epistle. Twice the writer calls himself Paul (1 Thessalonians 1:1; 1 Thessalonians 2:18). An interesting side-note notices that in neither Thessalonian letter nor in Philippians does Paul add the title “apostle.” Milligan thinks this is due to the special friendship between Paul and the Macedonian churches. His authority was never really questioned in this region.

The Muratorian Canon places it sixth in the list of Paul’s Epistles. Clement of Alexandria is the first to credit the writing to Paul. Irenaeus is the first to mention the book by its complete name.

To Whom was the Book Written?

The beginning of the church at Thessalonica is chronicled in the Acts narrative by Luke (Acts 17:1-9). Silas and Paul were asked to leave Philippi, but apparently neither Luke nor Timothy went with them immediately. Thessalonica was a great marketplace – for products being shipped via the Sea or land, but also for ideas and paganism.

Paul spends three Sabbaths presenting the message of Jesus the Messiah to the Jewish congregation. Many Jews were convinced, causing the other Jews to become jealous. A mob of the most wicked people in the city were stirred by the religious leaders against the missionary band. The new believers sent Paul and Silas on to Berea late at night.

Luke’s record indicates three groups of people constituted the new church: some of the Jewish faithful, a large group of devout Greeks (converts to Judaism), and a several of the chief women. It is difficult to know by the construct whether these were Jewish believers or simply important women in the city who milled about in the outer courts of the synagogue.

The epistle hints that the majority of the Christians in Thessalonica were converts from paganism. Paul may have remained in the city longer than the three weeks to make such an impact into the Gentile world. Paul certainly spent time in the market place during the time between the Sabbaths.

When was 1 Thessalonians Written?

The internal evidence in the letter shows that it was written shortly after Paul’s visit to Thessalonica. People continued to talk about the conversion of the Thessalonians in Macedonia and Achaia (1 Thessalonians 1:8-9). Paul was hoping to return there soon (1 Thessalonians 2:17). The apostle had already preached in Achaia (1 Thessalonians 1:7-8), more specifically in Athens (1 Thessalonians 3:1). Timothy (and Silas) just returned from Macedonia (1 Thessalonians 3:6). Timothy returned just after Paul arrived in Corinth (Acts 18:5).

While Paul was in Corinth, he was brought before the proconsul Gallio (Acts 18:2). According to inscriptions, he was the proconsul in Achaia during the year 52AD. The normal length of term for the proconsul was a year, but sometimes there were times of transition, so it could have been a year earlier or later. Dating the book as early as 51AD would be very reasonable.

What Messages Resonate in the Book?

First Thessalonians speaks important truths to every Christian, whether a new believer or a saint for decades. The theme of the coming of the Lord permeates the message, and each chapter builds an application of the theme to an aspect of life. The historical context also speaks to suffering and persecution.

Paul writes the book to commend the Thessalonians for their faith. They serve as an example to believers in the adjacent regions. Paul defends himself against the charges from their enemies. They are encouraged to be morally pure, to express love for the brothers, and apply their faith to their daily work. Christian faith as expressed through life longingly anticipates the second coming of Christ.

What Do People Say About 1 Thessalonians?

Many leading Bible teachers make strong comments about the book of 1 Thessalonians. Their words may encourage you to read the book.

1 Thessalonians opens a window on to a newly planted church in the middle of the first century AD. It tells us how it came into being, what the apostle taught it, what were its strengths and weaknesses, its theological and moral problems, and how it was spreading the gospel.

John Stott

First Thessalonians 1:8 shows the wisdom of Paul’s choice of Thessalonica. It was to serve as a strategic center from which the gospel should be spread in all directions as it actually was. When Paul passed by other cities, this only meant that they, too, would soon be reached.

R.C.H. Lenski

No other writings of Paul provide a greater insight into his missionary methods and message as 1 and 2 Thessalonians. Here we see Paul the missionary and Paul the pastor, faithfully proclaiming the gospel of God.”

Leon Morris

Paul’s letter is one of warm encouragement, a restatement of many truths which he had already taught them.

Lawrence Richards

Impressed by the faithfulness of the Thessalonians in the face of persecution, Paul wrote to encourage the Christians in that community with the goal that they would continue to grow in godliness.

Charles Swindoll

Understanding the Books

The epistle of Paul to the Galatians was the trumpet call for the Reformation. Luther considered it his most important and favorite book. The destination and date of the epistle have been debated for centuries, but the authority and apostolic authorship is rarely questioned. The work served the first century church as an apologetic opposing the Judaizers – Jewish Christian who felt that a person needed to become a Jew first before one could accept Jesus as the Messiah. Today it serves as a rallying cry reminding us that we are saved by grace alone and not by any work that we would attempt to perform.

[su_pullquote align=”right”]Paul explains what constitutes true Christian righteousness. True Christian righteousness is the righteousness of Christ who lives in us. We must look away from our own person. Christ and my conscience must become one, so that I can see nothing else but Christ crucified and raised from the dead for me. If I keep on looking at myself I am gone.

Martin Luther, “Commentary of Galatians“[/su_pullquote]

Who Wrote the Book?

In an article in the International Standard Bible Encyclopedia, George Findlay wrote, “No breath of suspicion as to the authorship, integrity, or apostolic authority of the Epistle to the Galatians has reached us from ancient times.” J.B. Lightfoot commented in his Galatian commentary, “Its every sentence so completely reflects the life and character of the Apostle of the Gentiles that its genuineness has not been seriously questioned.” The internal evidence for the author is quite strong. Twice the writer calls himself Paul (Galatians 1:1; Galatians 5:2). The book contains several historical references which can all fit into the framework of the book of Acts. The themes of the epistle – the issue of the Gentile Christian keeping the Jewish Law and the authority and genuineness of his apostleship – were the important topics in the Galatian region following Paul’s first missionary journey. Therefore, logic compels the conclusion of Paul’s authorship of the epistle.

To Whom was the Book Written?

The meaning of “Galatia” changed over the years in the ancient world. The term originated when a large group of Gauls from Europe settled into the area known as Asia almost 300 years before the birth of Christ. About the year 232BC the boundaries of their area became fixed and known as the state of Galatia. About 25BC Galatia began to expand under King Amyntas, the last independent ruler of Galatia. In addition to the northern area of Galatia, the territory began to include parts of Phrygia, Pisidia, Lycaonia and Isauria. In 25BC the king bequeathed his kingdom to Rome and it became a Roman province. During the first century after Christ, the term Galatia could refer to the original cultural area which occupied the northern portion of central Asia. It could also refer to the political region which included the expanded areas which became a part of the political Roman province.

Provincial Galatia

In his writings and his partner, Luke’s, writings, Paul always uses the provincial Roman names. Paul was a Roman citizen and proudly identified himself as one. Is it likely that he would speak of Galatia in any other way? He uses the term three times, 1 Corinthians 16:1; Galatians 1:2; and 2 Timothy 4:10. Peter also uses the term and also stresses the political boundaries.

In addition, wouldn’t it be strange for Luke to tell us so much about these churches in southern Galatia (Lystra, Derbe and Iconium, Acts 13:14 – 14:23) and say nothing about the area in the north if an epistle had been written to the believers there? Paul also was drawn to cities of population on his journeys. The larger populations were located toward the south.

If the recipients of the letter lived in the areas of northern or traditional Galatia, Paul’s time there occurred during the second journey rather than the first one. Of course, this radically affects the timing and location of the writing of the letter.

When was Galatians Written?

The dating of the epistle to the Galatians hinges upon an understanding of the recipients. If “Galatia” refers to the area in the northern quadrants of the region, the writing must be sometime during or after the second missionary journey. There was no time for Paul to reach the northern area of Galatia during the first missionary journey. Lightfoot contends that the letter is similar to Romans in content. Lightfoot posits the writing of the letter occuring near Macedonia or Greece during Paul’s third journey. He places the date around AD55 or 56.

Possible Answers

Others see the epistle written to the area of southern Galatia after the first journey and after the council in Jerusalem. The likely place of writing rests somewhere early in the second journey around AD51 or 52. The passion of the subject matter leads some to believe that Paul had visited the churches on the second journey and soon heard they were still struggling with the issues of Jewish legalism. Paul immediately writes a letter correcting them while still on the second journey. Many locate the city as Corinth. Theodor Zahn, the respected theologian and author, would concur with this opinion. To a degree, it is the speculation of William Ramsay as well.

A Reasoned Conclusion

Given the churches are from southern Galatia and combined with the subject matter of the epistle, reason leads to the conclusion the Jerusalem council has not convened. Paul has returned to Antioch and is awaiting the meeting. Peter arrives and Paul corrects his doctrine and behavior. He pens the Galatian letter to challenge and encourage them. This would make Galatians one of Paul’s earliest writings, placing the date at AD48 or 49.

What Messages Resonate in the Book?

The primary issue covered in the book relates to Judaizers. Does a Gentile believer have to become a follower of Judaism before becoming a Christian? This involves circumcision for the men and then keeping the Jewish Law. Paul’s answer explains an understanding of faith. Salvation occurs through grace, not by keeping the Law. Taking the shackles of the Law off the shoulders of the believer results in an incredible freedom from the guilt of sin and the impossibility of keeping the Law. The book also speaks to work of the Spirit in the life of the believers as evidenced through the Fruit produced by the Spirit.

What Do People Say About This Book?

See if these comments from leading Bible teachers helps shape your feelings about the book of Galatians.

Love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control. To these I commit my day.

Max Lucado

 

The marks of Jesus are imprisonment, chains, scourgings, blows and stoning in bearing testimony to the Gospel (Galatians 6:17).

John Calvin

 

Use Paul’s words in Galatians as an encouragement to pursue a life of holiness, not in your own strength but in the knowledge of God’s empowering grace in your life.

Chuck Swindoll

 

Galatians is the impregnable citadel, a very Gibraltar, against any attack on the heart of the gospel. This epistle is the grand arsenal which is stocked with the weapons that assure victory in the ceaseless battle for the central truths of the gospel.

R.C.H. Lenski

 

The epistle to the Galatians is especially distinguished among St. Paul’s letters by its unity of purpose. The Galatian apostasy in its double aspect, as a denial of his own authority and a repudiation of the doctrine of grace, is never lost sight of from beginning to end.

J.B. Lightfoot

Lystra

“The City of Lystra” from the lesson series Grab Your Passport, April 2021

our Scripture

Paul also came to Derbe and to Lystra.

Acts 16:1-5 ESV
Acts 16:1-5 NASB Acts 16:1-5 NIV Acts 16:1-5 NLT Acts 16:1-5 MESSAGE

 

Other Scriptural References:

Acts 14:6-18

2 Timothy 3:10-11

Lystra was a mildly important city in the first century, though it was somewhat of a rustic, market town. Lystra is the city’s ancient Greek name. Today it is the village called Kilistra, also called Zoldera. It was located in a relatively backward region of Lycaonia, located today in south-central Turkey. In New Testament times, it was bordered on the west by Phrygia, on the north by Galatia, toward the east by Cappadocia and by Taurus on the south. The most important city in the area, both then and now, was the city of Iconium (which is Konya today).

Lystra was founded in 26BC by Augustus to be a colony for his retired army veterans. In Paul’s day, the colony had such Italian roots they used and spoke Latin rather than Greek. Some of the Italian cults became celebrated along with those of native gods and goddesses.

Lystra is located on a road that the Apostle Paul had no doubt traveled many times, even as a youth. The path stretched from Ephesus to Sardis to Antioch of Psidia to Iconium and Lystra, to Derbe, through the Cilician Gates, to Tarsus (Paul’s hometown), to Antioch in Syria where the road divided to go east or south.

Paul’s Journeys

The second missionary journey is underway, and each of Paul’s recorded journeys is longer than the one before. His first trip was about 1580 miles long. This journey will be about 3000 miles. The final and longest journey travels about 3300 miles.

 

In the first journey, Paul leaves Antioch in Syria by boat, but this time he travels on foot. Traveling on foot, Paul would have first come to Tarsus then to Derbe before making his way to Lystra. Luke does not mention a synagogue in Lystra, which probably means there were less than ten Jewish families in the city. There would have been a temple to Zeus in the city, probably near the city’s gates. A statue of Hermes (Mercury) has been found in excavations there. Greek mythological stories have Hermes visiting the city.

 

Interestingly, on the first journey, Paul healed a lame man in the city. The people believed that the gods had come down to visit them, calling Barnabas “Zeus” and calling Paul “Hermes” because he was the chief speaker (Acts 14:8-18).

Paul Develops Leaders in Lystra

The characters traveling with Paul changes on the second journey. Barnabas has taken John Mark and chooses to set sail toward the island of Cyprus. The paths of Barnabas and Paul do not cross again in the book of Acts. Barnabas may well have either stayed on Cyprus or continued south. evidence shows a strong Christian presence and tradition in Alexandria, Egypt.

Silas

Instead Paul chooses to take Silas, who is also known as Silvanus. Silas first appears as one of the leaders in Jerusalem during the time of the council concerning the admission of Gentiles into the church (Acts 15:22). His name indicates he was a Hellenistic Jew and probably comes from a stem meaning “wood.” He appears to have been a Roman citizen (Acts 16:37). After the council in Jerusalem, Silas was one of the leaders who accompanied Paul and Barnabas to Antioch to share the letter and their encouragement (Acts 15:22-32).

 

He was a good choice for Paul to take on the second journey because they were first heading into the hot-bed of Judaizers through the Galatian region. Silas would have been able to verify Paul’s leadership and message to the Jews in the area. Therefore his presence may have kept the persecution and turmoil to its minimum.

Timothy

It is at Lystra that Paul adds Timothy to his companions for the journey. Paul certainly served as a mentor to both Silas and Timothy, but the relationship with Timothy appears to be even deeper. Paul speaks of their connection as that to a father and son (1 Timothy 1:2). The chances are strong that Paul helped lead Timothy to Christ on his first journey (Acts 14:6), but in the absence of any allusion to Timothy’s father in the New Testament (both his mother and grandmother are mentioned by name – 2 Timothy 1:5), Paul may have stepped into that significant role as the young man matured.

 

Timothy was often left behind or sent ahead on the journey to help strengthen new believers or pave the way for the coming evangelistic message. Tradition has Timothy playing a significant role at the church in Ephesus. Timothy became one of Paul’s constant companions up until the point of the Apostle’s death.

 

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