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Matthew
Matthew’s main purpose is to prove to his Jewish readers that Jesus is their Messiah. He does this primarily by showing how Jesus in his life and ministry fulfilled the OT Scriptures. Although all the Gospel writers quote the OT, Matthew includes nine proof texts unique to his Gospel (1:22–23; 2:15; 2:17–18; 2:23; 4:14–16; 8:17; 12:17–21; 13:35; 27:9–10) to drive home his basic theme: Jesus is the fulfillment of the OT predictions of the Messiah. Matthew even finds the history of God’s people in the OT recapitulated in some aspects of Jesus’ life (see, e.g., his quotation of Hos 11:1 in 2:15). To accomplish his purpose Matthew also emphasizes Jesus’ Davidic lineage (see Recipients, p. 1945).
Mark
Since Mark’s Gospel is traditionally associated with Rome, it may have been occasioned by the persecutions of the Roman church in the period c. a.d. 64–67. The famous fire of Rome in 64—probably set by Nero himself but blamed on Christians—resulted in widespread persecution. Even martyrdom was not unknown among Roman believers. Mark may be writing to prepare his readers for such suffering by placing before them the life of our Lord. There are many references, both explicit and veiled, to suffering and discipleship throughout his Gospel (see 1:12–13; 3:22,30; 8:34–38; 10:30,33–34,45; 13:8–13).
Luke
Luke is specifically directed to Theophilus (1:3), whose name means “one who loves God” and almost certainly refers to a particular person rather than to lovers of God in general. The use of “most excellent” with the name further indicates an individual, and supports the idea that he was a Roman official or at least of high position and wealth. He was possibly Luke’s patron, responsible for seeing that the writings were copied and distributed. Such a dedication to the publisher was common at that time.
Theophilus, however, was more than a publisher. The message of this Gospel was intended for his own instruction (1:4) as well as the instruction of those among whom the book would be circulated. The fact that the Gospel was initially directed to Theophilus does not narrow or limit its purpose. It was written to strengthen the faith of all believers and to answer the attacks of unbelievers. It was presented to displace some disconnected and ill-founded reports about Jesus (see 1:1–4 and note). Luke wanted to show that the place of the Gentile Christian in God’s kingdom is based on the teaching of Jesus. He wanted to commend the preaching of the gospel to the whole world.
John
John’s Gospel is rather different from the other three. Whether or not he knew them (or any one of them) continues to be debated. In any event, his witness to Jesus goes its own way, highlighting matters that in the other Gospels remain implicit and underdeveloped. The literary style of this witness of Jesus is also unique among the Gospels; here focus is on the “signs” of Jesus’ identity and mission and on lengthy, theologically rich discourses.
John begins with the profound announcement that Jesus is the “in the beginning” creative Word of God who had become embodied (incarnated) as a human being to be the light of life for the world. After this comes the proclamation that this Jesus is the Son of God sent from the Father to finish the Father’s work in the world (see 4:34 and note). God’s own glory is made visible in him (“Anyone who has seen me has seen the Father,” 14:9), and what he does glorifies the Father. In him the full grace and truth of God has shown itself. Strikingly, a series of “I am” claims on Jesus’ lips echoes God’s naming of himself in Ex 3:14, further strengthening the link between the Father and the Son (see 6:35; 8:12; 9:5; 10:7,9,14; 11:25; 14:6; 15:1,5).
Jesus’ words to Nicodemus nicely summarize this Gospel’s central theme: “For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life” (3:16). Although a variety of motivations for the composition of John’s Gospel have been posited by interpreters (such as to supplement the other Gospels, to combat some form of heresy, to oppose the continuing followers of John the Baptist), the author himself states his main purpose clearly in 20:31: “that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name.”
For the main emphases of the book see notes on 1:4,7,9,14,19,49; 2:4,11; 3:27; 4:34; 6:35; 13:1—17:26; 13:31; 17:1–2,5; 20:31
Acts
The theme of the work is best summarized in 1:8 (see note there). It was ordinary procedure for a historian at this time to begin a second volume by summarizing the first volume and indicating the contents anticipated in his second volume. Luke summarized his first volume in 1:1–3; the theme of his second volume is presented in the words of Jesus: “You will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth” (1:8). This is, in effect, an outline of the book of Acts (see Plan and Outline below).
The main purposes of Acts appear to be:
To present a history. The significance of Acts as a historical account of Christian origins cannot be overestimated. It tells of the founding of the church, the spread of the gospel, the beginnings of congregations, and evangelistic efforts in the apostolic pattern. One of the unique aspects of Christianity is its firm historical foundation. The life and teachings of Jesus Christ are established in the four Gospel narratives, and the book of Acts provides a coordinated account of the beginning and spread of the church as the result of the work of the risen Lord and the Holy Spirit through the apostles.
To give a defense. One finds embedded in Acts a record of Christian defenses made to both Jews (e.g., 4:8–12) and Gentiles (e.g., 25:8–11), with the underlying purpose of conversion. It shows how the early church coped with pagan and Jewish thought, the Roman government and Hellenistic society.
Luke may have written this work as Paul awaited trial in Rome. If his case came to court, what better court brief could Paul have had than a life of Jesus, a history of the beginnings of the church (including the activity of Paul) and an early collection of Paul’s letters?
To provide a guide. Luke had no way of knowing how long the church would continue on this earth, but as long as it pursues its course, the book of Acts will be one of its major guides. In Acts we see basic principles being applied to specific situations in the context of problems and persecutions. These same principles continue to be applicable until Christ returns.
To depict the triumph of Christianity in the face of bitter persecution. The success of the church in carrying the gospel from Jerusalem to Rome and in planting local churches across the Roman empire demonstrated that Christianity was not a merely human work. It triumphed under the rule of the exalted Christ and through the power of the Holy Spirit.
Romans
When Paul wrote Romans, he was probably at Corinth (see Ac 20:2–3 and notes) on his third missionary journey. His work in the eastern Mediterranean was almost finished (see 15:18–23), and he greatly desired to visit the Roman church (see 1:11–12; 15:23–24). At this time, however, he could not go to Rome because he felt he must personally deliver the collection taken among the Gentile churches for the poverty-stricken Christians of Jerusalem (see 15:25–28 and notes). So instead of going to Rome, he sent a letter to prepare the Christians there for his intended visit in connection with a mission to Spain (see 15:23–24 and note on 15:24). For many years Paul had wanted to visit Rome to minister there (see 1:13–15), and this letter served as a careful and systematic theological introduction to that hoped-for personal ministry. Since he was not acquainted directly with the Roman church, he says little about its problems (but see 14:1—15:13; cf. also 13:1–7; 16:17–18).
1 Corinthians
Paul had received information from several sources concerning the conditions existing in the church at Corinth. Some members of the household of Chloe had informed him of the factions that had developed in the church (1:11). There were three individuals—Stephanas, Fortunatus and Achaicus—who had come to Paul in Ephesus to make some contribution to his ministry (16:17), but whether these were the ones from Chloe’s household we do not know.
Some of those who had come had brought disturbing information concerning moral irregularities in the church (chs. 5–6). Immorality had plagued the Corinthian assembly almost from the beginning. From 5:9–10 it is apparent that Paul had written previously concerning moral laxness. He had urged believers “not to associate with sexually immoral people” (5:9). Because of misunderstanding he now finds it necessary to clarify his instruction (5:10–11) and to urge immediate and drastic action (5:3–5,13).
Other Corinthian visitors had brought a letter from the church that requested counsel on several subjects (see 7:1 and note; cf. 8:1; 12:1; 16:1).
It is clear that, although the church was gifted (see 1:4–7), it was immature and unspiritual (3:1–4). Paul’s purposes for writing were: (1) to instruct and restore the church in its areas of weakness, correcting erroneous practices such as divisions (1:10—4:21), immorality (ch. 5; 6:12–20), litigation in pagan courts (6:1–8) and abuse of the Lord’s Supper (11:17–34); (2) to correct false teaching concerning the resurrection (ch. 15); and (3) to answer questions addressed to Paul in the letter that had been brought to him (see previous paragraph).
2 Corinthians
Because of the occasion that prompted 2 Corinthians, Paul had a number of purposes in mind:
1. To express the comfort and joy Paul felt because the Corinthians had responded favorably to his painful letter (1:3–4; 7:8–9,12–13).
2. To let them know about the trouble he went through in the province of Asia (1:8–11).
3. To explain why he had changed his travel plans (1:12—2:4).
4. To ask them to forgive the offending party (2:5–11).
5. To warn them not to be “yoked together with unbelievers” (6:14—7:1).
6. To explain to them the true nature (its joys, sufferings and rewards) and high calling of Christian ministry. This is the so-called great digression, but it turns out to be in some ways the most important section of the letter (2:14—7:4; see note on 2:14).
7. To teach the Corinthians about the grace of giving and to make sure that they complete the collection for the poor Christians at Jerusalem (chs. 8–9).
8. To deal with the minority opposition in the church (chs. 10–13).
9. To prepare the Corinthians for his upcoming visit (12:14; 13:1–3,10).
Galatians
Judaizers were Jewish Christians who believed, among other things, that a number of the ceremonial practices of the OT were still binding on the NT church. Following Paul’s successful campaign in Galatia, they insisted that Gentile converts to Christianity abide by certain OT rites, especially circumcision. They may have been motivated by a desire to avoid the persecution of Zealot Jews who objected to their fraternizing with Gentiles (see 6:12). The Judaizers argued that Paul was not an authentic apostle and that out of a desire to make the message more appealing to Gentiles he had removed from the gospel certain legal requirements.
Paul responded by clearly establishing his apostolic authority and thereby substantiating the gospel he preached. By introducing additional requirements for justification (e.g., works of the law) his adversaries had perverted the gospel of grace and, unless prevented, would bring Paul’s converts into the bondage of legalism. It is by grace through faith alone that people are justified, and it is by faith alone that they are to live out their new life in the freedom of the Spirit.
Ephesians
Unlike several of the other letters Paul wrote, Ephesians does not address any particular error or heresy. Paul wrote to expand the horizons of his readers, so that they might understand better the dimensions of God’s eternal purpose and grace and come to appreciate the high goals God has for the church.
The letter opens with a sequence of statements about God’s blessings, which are interspersed with a remarkable variety of expressions drawing attention to God’s wisdom, forethought and purpose. Paul emphasizes that we have been saved, not only for our personal benefit, but also to bring praise and glory to God. The climax of God’s purpose, “when the times will have reached their fulfillment,” is to bring all things in the universe together under Christ (1:10). It is crucially important that Christians realize this, so in 1:15–23 Paul prays for their understanding (a second prayer occurs in 3:14–21).
Having explained God’s great goals for the church, Paul proceeds to show the steps toward their fulfillment. First, God has reconciled individuals to himself as an act of grace (2:1–10). Second, God has reconciled these saved individuals to each other, Christ having broken down the barriers through his own death (2:11–22). But God has done something even beyond this: He has united these reconciled individuals in one body, the church. This is a “mystery” not fully known until it was revealed to Paul (3:1–6). Now Paul is able to state even more clearly what God has intended for the church, namely, that it be the means by which he displays his “manifold wisdom” to the “rulers and authorities in the heavenly realms” (3:7–13). It is clear through the repetition of “heavenly realms” (1:3,20; 2:6; 3:10; 6:12) that Christian existence is not merely on an earthly plane. It receives its meaning and significance from heaven, where Christ is exalted at the right hand of God (1:20).
Nevertheless, that life is lived out on earth, where the practical daily life of the believer continues to work out the purposes of God. The ascended Lord gave “gifts” to the members of his church to enable them to minister to one another and so promote unity and maturity (4:1–16). The unity of the church under the headship of Christ foreshadows the uniting of “all things in heaven and on earth” under Christ (1:10). The new life of purity and mutual deference stands in contrast to the old way of life without Christ (4:17—6:9). Those who are “strong in the Lord” have victory over the evil one in the great spiritual conflict, especially through the power of prayer (6:10–20; see note on 1:3).
Philippians
Paul’s primary purpose in writing this letter was to thank the Philippians for the gift they had sent him upon learning of his detention at Rome (1:5; 4:10–19). However, he makes use of this occasion to fulfill several other desires: (1) to report on his own circumstances (1:12–26; 4:10–19); (2) to encourage the Philippians to stand firm in the face of persecution and rejoice regardless of circumstances (1:27–30; 4:4); (3) to exhort them to humility and unity (2:1–11; 4:2–5); (4) to commend Timothy and Epaphroditus to the Philippian church (2:19–30); and (5) to warn the Philippians against the Judaizers (legalists) and antinomians (libertines) among them (ch. 3).
Colossians
Paul’s purpose is to refute the Colossian heresy. To accomplish this goal, he exalts Christ as the very image of God (1:15), the Creator (1:16), the preexistent sustainer of all things (1:17), the head of the church (1:18), the first to be resurrected (1:18), the fullness of deity in bodily form (1:19; 2:9) and the reconciler (1:20–22). Thus Christ is completely adequate. We “have been given fullness in Christ” (2:10). On the other hand, the Colossian heresy was altogether inadequate. It was a hollow and deceptive philosophy (2:8), lacking any ability to restrain the old sinful nature (2:23).
The theme of Colossians is the complete adequacy of Christ as contrasted with the emptiness of mere human philosophy.
1 Thessalonians
Paul had left Thessalonica abruptly (see Ac 17:5–10) after a rather brief stay. Recent converts from paganism (1:9) were thus left with little external support in the midst of persecution. Paul’s purpose in writing this letter was to encourage the new converts in their trials (3:3–5), to give instruction concerning godly living (4:1–12) and to give assurance concerning the future of believers who die before Christ returns (4:13–18; see Theme below; see also notes on 4:13,15).
2 Thessalonians
Inasmuch as the situation in the Thessalonian church has not changed substantially, Paul’s purpose in writing is very much the same as in his first letter to them. He writes (1) to encourage persecuted believers (1:4–10), (2) to correct a misunderstanding concerning the Lord’s return (2:1–12) and (3) to exhort the Thessalonians to be steadfast and to work for a living (2:13—3:15).
1 Timothy
During his fourth missionary journey (see map, pp. 2486–2487), Paul had instructed Timothy to care for the church at Ephesus (1:3) while he went on to Macedonia. When he realized that he might not return to Ephesus in the near future (3:14–15), he wrote this first letter to Timothy to develop the charge he had given his young assistant (1:3, 18), to refute false teachings (1:3–7; 4:1–8; 6:3–5,20–21) and to supervise the affairs of the growing Ephesian church (church worship, ch. 2; the appointment of qualified church leaders, 3:1–13; 5:17–25).
A major problem in the Ephesian church was a heresy that combined Gnosticism (see Introduction to 1 John: Gnosticism), decadent Judaism (1:3–7) and false asceticism (4:1–5).
2 Timothy
Paul had three reasons for writing to Timothy at this time:
1. Paul was lonely. Phygelus and Hermogenes, “everyone in the province of Asia” (1:15), and Demas (4:10) had deserted him. Crescens, Titus and Tychicus were away (4:10–12), and only Luke was with him (4:11). Paul wanted very much for Timothy to join him also. Timothy was his “fellow worker” (Ro 16:21), who “as a son with his father” (Php 2:22 ; see note there) had served closely with Paul (see 1Co 4:17). Of him Paul could say, “I have no one else like him” (Php 2:20). Paul longed for Timothy (1:4) and twice asked him to come soon (4:9,21). For more information on Timothy see Introduction to 1 Timothy: Recipient.
2. Paul was concerned about the welfare of the churches during this time of persecution under Nero, and he admonishes Timothy to guard the gospel (1:14), to persevere in it (3:14), to keep on preaching it (4:2) and, if necessary, to suffer for it (1:8; 2:3).
3. Paul wanted to write to the Ephesian church through his letter to Timothy (see note on 4:22).
Titus
Apparently Paul introduced Christianity in Crete when he and Titus visited the island, after which he left Titus there to organize the converts. Paul sent the letter with Zenas and Apollos, who were on a journey that took them through Crete (3:13), to give Titus personal authorization and guidance in meeting opposition (1:5; 2:1,7–8,15; 3:9), instructions about faith and conduct, and warnings about false teachers. Paul also informed Titus of his future plans for him (3:12).
Philemon
Paul wrote this letter to Philemon, a believer in Colosse who, along with others, was a slave owner (cf. Col 4:1; for slavery in the NT see note on Eph 6:5). One of his slaves, Onesimus, had apparently stolen from him (cf. v. 18) and then run away, which under Roman law was punishable by death. But Onesimus met Paul and through his ministry became a Christian (see v. 10). Now he was willing to return to his master, and Paul writes this personal appeal to ask that he be accepted as a Christian brother (see v. 16).
Hebrews
The theme of Hebrews is the absolute supremacy and sufficiency of Jesus Christ as revealer and as mediator of God’s grace. The prologue (1:1–4) presents Christ as God’s full and final revelation, far surpassing the revelation given in the OT. The prophecies and promises of the OT are fulfilled in the “new covenant” (or “new testament”), of which Christ is the mediator. From the OT itself, Christ is shown to be superior to the ancient prophets, to angels, to Moses (the mediator of the former covenant) and to Aaron and the priestly succession descended from him. Hebrews could be called “the book of better things” since the two Greek words for “better” and “superior” occur 15 times in the letter. A striking feature of this presentation of the gospel is the unique manner in which the author employs expositions of eight specific passages of the OT Scriptures:
1. 2:5–9: Exposition of Ps 8:4–6
2. 3:7—4:13: Exposition of Ps 95:7–11
3. 4:14—7:28: Exposition of Ps 110:4
4. 8:1—10:18: Exposition of Jer 31:31–34
5. 10:1–10: Exposition of Ps 40:6–8
6. 10:32—12:3: Exposition of Hab 2:3–4
7. 12:4–13: Exposition of Pr 3:11–12
8. 12:18–24: Exposition of Ex 19:10–23
Practical applications of this theme are given throughout the book. The readers are told that there can be no turning back to or continuation in the old Jewish system, which has been superseded by the unique priesthood of Christ. God’s people must now look only to him, whose atoning death, resurrection and ascension have opened the way into the true, heavenly sanctuary of God’s presence. To “ignore such a great salvation” (2:3) or to give up the pursuit of holiness (12:10,14) is to face the anger of the “living God” (10:31). Five times the author weaves into his presentation of the gospel stern warnings (see note on 2:1–4) and reminds his readers of the divine judgment that came on the rebellious generation of Israelites in the desert.
James
Characteristics that make the letter distinctive are: (1) its unmistakably Jewish nature; (2) its emphasis on vital Christianity, characterized by good deeds and a faith that works (genuine faith must and will be accompanied by a consistent lifestyle); (3) its simple organization; (4) its familiarity with Jesus’ teachings preserved in the Sermon on the Mount (compare 2:5 with Mt 5:3; 3:10–12 with Mt 7:15–20; 3:18 with Mt 5:9; 5:2–3 with Mt 6:19–20; 5:12 with Mt 5:33–37); (5) its similarity to OT wisdom writings such as Proverbs (see essay, p. 970); (6) its excellent Greek.
1 Peter
Although 1 Peter is a short letter, it touches on various doctrines and has much to say about Christian life and duties. It is not surprising that different readers have found it to have different principal themes. For example, it has been characterized as a letter of separation, of suffering and persecution, of suffering and glory, of hope, of pilgrimage, of courage, and as a letter dealing with the true grace of God. Peter says that he has written “encouraging you and testifying that this is the true grace of God” (5:12). This is a definitive general description of the letter, but it does not exclude the recognition of numerous subordinate and contributory themes. The letter includes a series of exhortations (imperatives) that run from 1:13 to 5:11.
2 Peter
In his first letter Peter feeds Christ’s sheep by instructing them how to deal with persecution from outside the church (see 1Pe 4:12); in this second letter he teaches them how to deal with false teachers and evildoers who have come into the church (see 2:1; 3:3–4 and notes). While the particular situations naturally call for variations in content and emphasis, in both letters Peter as a pastor (“shepherd”) of Christ’s sheep (Jn 21:15–17) seeks to commend to his readers a wholesome combination of Christian faith and practice. More specifically, his purpose is threefold: (1) to stimulate Christian growth (ch. 1), (2) to combat false teaching (ch. 2) and (3) to encourage watchfulness in view of the Lord’s certain return (ch. 3).
1 John
John’s readers were confronted with an early form of Gnostic teaching of the Cerinthian variety (see Gnosticism above). This heresy was also libertine, throwing off all moral restraints.
Consequently, John wrote this letter with two basic purposes in mind: (1) to expose false teachers (see 2:26 and note) and (2) to give believers assurance of salvation (see 5:13 and note). In keeping with his intention to combat Gnostic teachers, John specifically struck at their total lack of morality (3:8–10); and by giving eyewitness testimony to the incarnation, he sought to confirm his readers’ belief in the incarnate Christ (1:3). Success in this would give the writer joy (1:4).
2 John
During the first two centuries the gospel was taken from place to place by traveling evangelists and teachers. Believers customarily took these missionaries into their homes and gave them provisions for their journey when they left. Since Gnostic teachers also relied on this practice (see note on 3Jn 5), 2 John was written to urge discernment in supporting traveling teachers; otherwise, someone might unintentionally contribute to the propagation of heresy rather than truth.
3 John
Itinerant teachers sent out by John were rejected in one of the churches in the province of Asia by a dictatorial leader, Diotrephes, who even excommunicated members who showed hospitality to John’s messengers. John wrote this letter to commend Gaius for supporting the teachers and, indirectly, to warn Diotrephes.
Jude
Although Jude was very eager to write to his readers about salvation, he felt that he must instead warn them about certain immoral men circulating among them who were perverting the grace of God (see v. 4 and note). Apparently these false teachers were trying to convince believers that being saved by grace gave them license to sin since their sins would no longer be held against them. Jude thought it imperative that his readers be on guard against such men and be prepared to oppose their perverted teaching with the truth about God’s saving grace.
It has generally been assumed that these false teachers were Gnostics. Although this identification is no doubt correct, they must have been forerunners of fully developed, second-century Gnosticism.
Revelation
John writes to encourage the faithful to resist staunchly the demands of emperor worship. He informs his readers that the final showdown between God and Satan is imminent. Satan will increase his persecution of believers, but they must stand fast, even to death. They are sealed against any spiritual harm and will soon be vindicated when Christ returns, when the wicked are forever destroyed, and when God’s people enter an eternity of glory and blessedness.
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