BFBS

SY 2023-2024
TEACHER’S MANUAL

GENERAL EPISTLES

CHESTER D. ADAD
Assistant Pastor
Valencia Baptist Church
COURSE INFORMATION:
Course Title: General Epistles
Course Number:
Course Credit: 2 units
Class Days: 2nd Semester (SY 2023-2024)
Class Time:
Instructor: Ptr. Chester D. Adad, DIB, BRE, MRE
[email protected]
0917-100-3815

COURSE DESCRIPTION:
This course will survey, review, and analyze the historical, literary, and theological
dimensions of the eight (8) General Epistles in the New Testament.

COURSE OBJECTIVES:
The following are intended learning outcomes specific to this course:
1. To be aware of the political, social, geographic, and religious forces that had an impact on the
writings of the Epistles.
2. To describe the political, social, geographical and religious contexts of the Epistles.
3. To knowledgeably describe the structure, purpose, and timeless theological message of each of
the Epistles.
4. To demonstrate an understanding of the impact the writers had on the Early Church and the
consequent Christian faith.

COURSE REQUIREMENTS:
1. Join an online class (Google Classroom/Facebook Group) faithfully and participate in online
discussions (Zoom or Google Meet)
2. Listen, understand, and take notes based on readings and discussions online.
3. There will be quizzes and assignments given each week.
4. Be prepared for Pre-Lim, Mid-term, and Final Digital Exams
5. Readings: Every student should read all (8) of the General Epistles once and report such on
a “Reading report” form that will be given out.
6. Project: Each student will write his/her own Term Paper about any theme/topics from the
GENERAL EPISTLES. He/she should work hard to prepare a topic, outline, and references
of the Gospels the subject will include. This written project will be (5) pages long.
Introduction
Main Body
Conclusion
Application
Bibliography

GRADING SYSTEM
ATTENDANCE QUIZZES PROJECTS & PRE - LIM MIDTERM FINALS
READINGS

10% 10% 20% 15% 20% 25%

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 This student manual aims to serve as an introductory guide to understanding the General
Epistles. Its layout is straightforward, following the order of the NT books as they occur in our
English Bibles. This student manual discusses the individual books, typically answering the
following questions:

1. Content: What is the book about?

2. Author: Who wrote the book?
3. Genre: What style of literature is used?
4. Date: When was the book written?
5. Place: Where was the book written?
6. Audience: To whom was the book written?
7. Purpose: Why was the book written?
8. Contributions: What does the book contribute to our understanding of the faith?
9. Christology: Who is Christ in this book?
10. Literary Features: What are the literary features of the book?

Resources
Carson, D. A. Introducing the New Testament: A Short Guide to Its History and Message.
Zondervan: 2013. Kindle Edition.

Jeremiah, David. The Jeremiah Study Bible. Hachette Book Group: NY. 2013.

ESV Bible. ESV Global Study Bible. Crossway: 2012. Kindle Edition.

Ilumina: Parent and Teachers Edition. Tyndale House Publisher: 2003. Integration New Media,
Inc. Paradigma Software, 1999.

MacArthur, John. The MacArthur Bible Handbook. Nelson Reference: 2003. Kindle Edition.

The Holman Illustrated Study Bible. Holman Bible Publishers: 2006. Database © 2007
WORDsearch Corp.

Smith, Chuck. New Testament Study Guide. The Word For Today: 2005. Kindle Edition.

2 General Epistles: Teacher’s Manual

 INTRODUCTION

We now come to the final eight epistles of the New Testament canon, seven of which
have often been called the General or Catholic Epistles, though Hebrews has been excluded from
this description. The term Catholic was used in the sense of general or universal to distinguish
them from the Pauline Epistles which were addressed to churches or persons. In their addresses
(with the exception of 2 and 3 John) they were not limited to a single locality. As an illustration,
James is addressed “to the twelve tribes who are dispersed abroad” (1:1), which is a designation
for believers everywhere (likely all Jewish Christians at that early date). Then 1 Peter is
addressed “to those who reside as aliens, scattered throughout Pontus, Galatia, Cappadocia, Asia,
and Bithynia,” a designation to believers in these various areas. The epistles of 2 and 3 John have
also been included in this group even though they were addressed to specific individuals.
Because of these differences, in this study these eight books are simply being called “the Non-
Pauline Epistles.” It should be noted that the Pauline Epistles are titled according to their
addressees, but, with the exception of Hebrews, all these epistles are titled according to the
names of their authors.
GENERAL THEMES
´ James and 1 Peter are ethical, calling believers to a holy walk with the Savior.
´ 2 Peter and Jude are eschatological, warning believers against the presence of false
teachers and calling them to contend for the faith.
´ Hebrews and the Epistles of John are primarily Christological and ethical, calling
Christians to abide in Christ as God’s final revelation and fulfillment of the Old
Testament covenant, to experience His life, and not go beyond the truth of the gospel.

These eight epistles exert an influence out of proportion to their length (less than 10
percent of the New Testament). They supplement the thirteen Pauline Epistles by offering
different perspectives on the richness of Christian truth. Each of the five authors—James, Peter,
John, Jude, and the author of Hebrews—has a distinctive contribution to make from his own
point of view. Like the four complementary approaches to the life of Christ in the Gospels, these
writers provide a sweeping portrait of the Christian life in which the total is greater than the sum
of the parts. Great as Paul’s epistles are, the New Testament revelation after Acts would be
severely limited by one apostolic perspective if the writings of these five men were not included.

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 HEBREWS
Christ is Our High Priest

Content: What is the book about?

Jesus Christ, who is better than the angels, Moses, Joshua, and the Hebrew high priests,
made a better sacrifice and established a better covenant, ensuring that the old way is obsolete
and that faith is the better way to live.

Outline
I. Jesus Is Superior to Angelic Beings (1:1–2:18)
II. Jesus Is Superior to the Mosaic Law (3:1–10:18)
III. Call to Faith and Endurance (10:19–12:29)
IV. Concluding Encouragements and Remarks (13:1–25)

Author: Who wrote the book? Unknown

Earliest Centuries- Barnabas and Luke were mentioned as possible authors
3rd Century - Origen said that God alone knew who wrote the letter.
Reformation era = Luther made the brilliant suggestion that Apollos may have been the author
15th to 16th centuries = Paul was believed to be the author, and many handwritten Greek
manuscripts added Paul's name to the title, as did many translations.
Paul could not have been the author: The author put himself in second generation
Christianity, distancing himself from eyewitnesses. It is impossible that the one who wrote
Hebrews 2:3-4 could also have written Galatians 1:11-12, Paul's vehement claim that he was an
eyewitness.
The author was an expert in Scripture, quoting extensively from the Greek translation
(the Septuagint). He was almost certainly Jewish, with an outstanding ability in Greek
composition. Although knowing his name would be interesting, it would add little to the
interpretation of the book's message.
Therefore, it seems best to accept the epistle’s author as being anonymous. Ultimately, of
course, the author was the Holy Spirit (2 Pet. 1:21).

Date: When was the book written? A.D. 67-69

The use of the present tense in 5:1–4; 7:21, 23, 27, 28; 8:3–5, 13; 9:6–9, 13, 25; 10:1, 3,
4, 8, 11; and 13:10, 11 would suggest that the Levitical priesthood and sacrificial system were
still in operation when the epistle was composed. Since the temple was destroyed by General
(later Emperor) Titus Vespasian in a.d. 70, the epistle must have been written prior to that date.
In addition, it may be noted that Timothy had just been released from prison (13:23) and that
persecution was becoming severe (10:32–39; 12:4; 13:3). These details suggest a date for the
epistle around A.D. 67–69.

Place: Where was the book written? Probably Italy (13:24)

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Audience: To whom was the book written? Jewish believers, perhaps in Rome
The letter was addressed to Jewish Christians estranged from the world in every way. A
Jewish person would have already been, as it were, “a stranger in a strange land” with regard to
neighboring Gentiles (see Exod. 2:22, KJv)—the focus of stares, a target of prejudice, and an
object of scorn. It seems that persecution worsened after a Jewish believer placed their faith in
Yeshua (Jesus) as the Messiah, received the promised Spirit of God, and was incorporated into
the church body of Jews and Gentiles. Already snubbed by Gentiles and now shunned by fellow
Jews, these Jewish-Christian converts would have often found themselves without homes,
without families, without jobs, and without the support of their former, Jewish peers.
A number of features point in this direction, particularly the detailed arguments about the
sacrificial system and the priesthood of the Old Testament.
Salute all them that have the rule over you, and all the saints. They of Italy salute you. Heb 13:24
This and the first citation of the letter, by Clement of Rome about a.d. 96, suggests that the
original recipients were Christians in Italy, perhaps Rome itself.

Purpose: Why was the book written?

1. Hebrews was written to wean Jewish believers in Jesus from depending on the law of
Moses or the old covenant, represented by the Old Testament, as the final rule for life.
2. To encourage Christians to endure.
The author encourages faithfulness, love, and sound doctrine. He does so by carefully teaching
the OT in light of God’s revelation in Jesus Christ.
3. To warn believers not to abandon their faith in Christ.
These warning passages appear throughout the book (2: 1– 4; 3: 7– 4: 13; 5: 11– 6: 12;
10: 19–39; 12: 1– 29). It is to warn his readers against the dangers of giving up the substance of
what they have in Christ for the temporary shadows of the Old Testament system.
4. To admonish believers to go on to maturity and their reward as faithful believers, partakers
of their heavenly calling.

Contributions: What does the book contribute to our understanding of the faith/key
theological themes?
1. Superiority of Christ
v He is better than angels (invisible and powerful spirit beings)
v He is better than Moses (the great law-giver)
v He is better than Joshua (the great land-giver)
v He is better than Aaron (the high priest)
Included in the “better” provisions are: a better hope, testament, promise, sacrifice,
substance, country, and resurrection. Those who belong to the New Covenant dwell in a
completely new and heavenly atmosphere, they worship a heavenly Savior, have a heavenly
calling, receive a heavenly gift, are citizens of a heavenly country, look forward to a heavenly
Jerusalem, and have their very names written in heaven.
2. The new covenant
The new covenant Christ made is better because God designed it, unlike the Mosaic covenant, to

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last forever. All believers now have direct access to God under the New Covenant and, therefore,
may approach the throne of God boldly (4:16; 10:22). One’s hope is in the very presence of God,
into which he follows the Savior (6:19, 20; 10:19, 20).
3. Christ's priesthood
v Christ’s priesthood is better than the Aaronic priesthood (5:1-10:18).
v It is the eternal Priest according to the order of Melchizedek.
Believers in Jesus Christ, as God’s perfect sacrifice for sin, have the perfect High-Priest through
whose ministry everything is new and better than under the covenant of law.
4. Warnings
Exhortations of warning and advice designed to stir the readers into action are found throughout
the text. These encouragements are given in the form of six warnings:
• Warning against drifting from “the things we have heard” (2:1–4)
• Warning against disbelieving the “voice” of God (3:7–14)
• Warning against degenerating from “the elementary principles of Christ” (5:11–6:20)
• Warning against despising “the knowledge of the truth” (10:26–39)
• Warning against devaluing “the grace of God” (12:15–17)
• Warning against departing from Him “who speaks” (12:25–29)
The goal of this theme is to warn his readers against the dangers of giving up the
substance of what they have in Christ for the temporary shadows of the Old Testament system.

Christology: Who is Christ in this book?

v Christ is both God's agent of creation and the One for whom the universe is created.
v Christ is superior to angels, Moses, the priesthood, the old covenant, and the Levitical
sacrificial system.
v Christ is both the source of our faith and the One who brings it to perfection.
v Christ is presented as the divine-human Prophet, Priest, and King.
v Christ is the same yesterday, today, and forever.

Literary Features: What are key literary features of the book?

Hebrews is memorable for its serious warning passages (2:1-4; 3:7-19; 4:11-13; 10:19-31; 12:25-
29). These should be understood as applying to all who profess Christ (but may not "possess"
Him). The plea is to prove the genuineness of faith by refusing the pressure to defect.
The structure of Hebrews revolves around three main points.
First, Christ is superior in His person (chaps. 1-7).
Second, Christ is superior in His sacrificial work (chaps. 8-10).
Third, faith is the better way (chaps. 10-13).

Key Text: 1:1-3

"Long ago God spoke to the fathers by the prophets at different times and in different ways. In
these last days, He has spoken to us by ⌊His⌋ Son, whom He has appointed heir of all things and
through whom He made the universe. He is the radiance of His glory, the exact expression of His
nature, and He sustains all things by His powerful word. After making purification for sins, He

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sat down at the right hand of the Majesty on high."

Key Terms & Features:

1. “Better” - This book repeatedly makes the case that Christ and Christianity is better or
superior to the old way of the old covenant. The word "better" (Greek, kreitton or kreisson)
appears twelve times.
2. “Melchizedek” - Personal name meaning "Zedek is my king" or "My king is righteousness."
Melchizedek was recognized as the priest and king of Salem, a city identified with Jerusalem.
Old Testament. When Abraham returned from the Valley of Siddim where he defeated
Chedorlaomer, king of Elam, and the kings aligned with Chedorlaomer, Melchizedek greeted
Abraham with bread and wine. He blessed Abraham in the name of "God Most High." In return,
Abraham gave Melchizedek a tenth of everything (Gn 14:20).
Melchizedek and Abraham both worshiped the one true God. Abraham also appeared to
recognize the role of Melchizedek as a priest. Psalm 110:4 refers to one who would be forever "a
priest like Melchizedek." This messianic psalm teaches that the leader or ruler of the Hebrew
nation would be able to reflect in his person the role of priest as well as the role of king.
New Testament. The writer of Hebrews made several references in chapters 5-7 to Jesus'
priesthood being "in the order of Melchizedek" as opposed to Levitical in nature. The author of
Hebrews cited Psalm 110:4. For the writer of Hebrews, only Jesus, whose life could not be
destroyed by death, fit the psalmist's description of a priest "in the order of Melchizedek."
3. “Temple Veil” - The temple veil is a curtain that separated the most holy place from the holy
place (2 Ch 3:14). Only the high priest was allowed to pass through the veil and then only on the
Day of Atonement (Lv 16:2). At Jesus' death the temple veil was ripped from top to bottom,
illustrating that in Christ God had abolished the barrier separating humanity from the presence of
God (Mt 27:51; Mk 15:38; cp. Lk 23:45). Hebrews 10:20 uses the tabernacle veil, not as the
image of a barrier, but of access. Access to God is gained through the flesh of the historical Jesus
(cp. Jn 10:7).

Christ’s Superiority
Jesus Is Greater Than the Prophets, 1:1–3 Jesus Is Greater Than the Angels, 1:4–14
Seven-character affirmations: Seven Scripture quotations:
Heir of all things (v. 2) Psalm 2:7 (v. 5)
Creator (v. 2) 2 Samuel 7:14 (v. 3)
Manifested of God’s Being (v. 3) Deuteronomy 32:43 or Psalm 97:7 (v. 6)
Perfect representation of God (v. 3) Psalm 104:4 (v. 7)
Sustainer of all things (v. 3) Psalm 45:6, 7 (vv. 8, 9)
Savior (v. 3) Psalm 102:25–27 (vv. 10–12)
Exalted Lord (v. 3) Psalm 110:1 (v. 13)

Practical Application
Rich in foundational Christian doctrine, the Epistle to the Hebrews also gives us
encouraging examples of God’s "faith heroes" who persevered in spite of great difficulties and

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adverse circumstances (Hebrews 11). These members of God’s Hall of Faith provide
overwhelming evidence as to the unconditional surety and absolute reliability of God. Likewise,
we can maintain perfect confidence in God’s rich promises, regardless of our circumstances, by
meditating upon the rock-solid faithfulness of God’s workings in the lives of His Old Testament
saints.
The writer of Hebrews gives ample encouragement to believers, but there are five solemn
warnings we must heed. There is the danger of neglect (Hebrews 2:1-4), the danger of unbelief
(Hebrews 3:7–4:13), the danger of spiritual immaturity (Hebrews 5:11–6:20), the danger of
failing to endure (Hebrews 10:26-39), and the inherent danger of refusing God (Hebrews 12:25-
29). And so we find in this crowning masterpiece a great wealth of doctrine, a refreshing spring
of encouragement, and a source of sound, practical warnings against slothfulness in our Christian
walk. But there is still more, for in Hebrews we find a magnificently rendered portrait of our
Lord Jesus Christ—the Author and Finisher of our great salvation (Hebrews 12:2).

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 JAMES
Faith in Action

Content: What is the book about?

True faith must be lived out in everyday life by good deeds, especially in the face of trials or
persecution, and such good works demonstrate the presence of faith and justification before God.

Outline
Introduction (1:1)
I. The Test of Perseverance in Suffering (1:2–12)
II. The Test of Blame in Temptation (1:13–18)
III. The Test of Response to the Word (1:19–27)
IV. The Test of Impartial Love (2:1–13)
V. The Test of Righteous Works (2:14–26)
VI. The Test of the Tongue (3:1–12)
VII. The Test of Humble Wisdom (3:13–18)
VIII. The Test of Worldly Indulgence (4:1–12)
IX. The Test of Dependence (4:13–17)
X. The Test of Patient Endurance (5:1–11)
XI. The Test of Truthfulness (5:12)
XII. The Test of Prayerfulness (5:13–18)
XIII. The Test of True Faith (5:19, 20)

Author: Who wrote the book? James, the half-brother of the Lord (Gal. 1:19)
The author identified himself as "James, a slave of God and of the Lord Jesus Christ"
(1:1). James is the English translation of the Hebrew name "Jacob" when it appears in the New
Testament, Yakobos in Greek.
There were several Jameses in the New Testament, including two apostles (Mt 10:2-3).
This letter was almost certainly written by the James who rose to prominence in the church of
Jerusalem (Ac 12:17; 15:13; 21:18). This was "James, the Lord's brother" (Gl 1:19; 2:9). The son
of Mary and Joseph, James had not believed that Jesus his older half brother was the Messiah
until after the resurrection, when Jesus appeared to him (Mt 13:55; Jn 7:5; 1 Co 15:7).
James wrote with the authority of one who had personally seen the resurrected Christ (1
Cor. 15:7), who was recognized as an associate of the apostles (Gal. 1:19), and who was the
leader of the Jerusalem church.

Date: When was the book written? A.D. 45

The letter is likely to be dated between a.d. 44 and 49, with the year A.D. 45 being a reasonable
estimate, perhaps composed in Jerusalem. James was probably the first New Testament book
written.

Place: Where was the book written? Jerusalem

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James probably wrote this letter from Jerusalem during his tenure as leader of the Christian
church in Jerusalem.

Audience: To whom was the book written?

Jewish believers living somewhere outside Palestine
v Their meeting was called a "synagogue" in the original (2:2)
v They were led by "elders" (5:14).
v They were part of "the twelve tribes which are scattered abroad" (1:1)
James is addressed “to the twelve tribes who are dispersed abroad (diaspora), greetings.”
As is suggested from “my brethren” in 1:19 and 2:1, 7, this is a reference to the Jews dispersed
from their homeland through the past dispersions (see Matt. 1:11, 12, 17).

Purpose: Why was the book written?

v To let (Jewish) believers in Jesus know the importance of having a practical, living,
everyday faith. It deals more with the practice of the Christian faith than with its precepts.
v To exhort the early believers to Christian maturity and holiness of life.
v To teach the readers how to achieve spiritual maturity through a confident stand,
compassionate service, careful speech, contrite submission, and concerned sharing.
v To show how Christian faith and Christian love should be expressed in a variety of actual
situations.

Contributions: What does the book contribute to our understanding of the faith/key
theological themes?
1. Faith and Works. James rebukes those who hear the word but do not do it (James 1:22–25)
and those who profess faith but do not live it out (2:14–26). Healthy believers display “conduct .
. . in step with the truth of the gospel” (Gal. 2:14). The question here is not whether we are saved
by faith alone or by faith plus works. The apostle Paul and James agree that it is faith alone that
saves. The question James raises is, what kind of faith saves (James 2: 14)? Authentic religion,
expressing authentic faith, consists of not only orthodox theology but also upright living (1:26–
27).

Faith Alive
James wants his readers to demonstrate in their lives the qualities of a living faith. Such a
living faith is more than mere knowledge and assent—it includes heartfelt trust that endures
and obeys God.
Described as: Results in:
Tested (1:2, 3) Patience (1:3)
Without doubt (1:6–8) Answered prayer (1:5)
Enduring temptation (1:12) Eternal life (1:12)
More than belief (2:19, 20) Faith perfected by works (2:22)
Believing God (2:23–25) Righteousness before God (2:23)

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 James contrasts living faith to dead, or empty, faith. Dead faith does not result in the
transformed life that is characteristic of living faith.
2. Trials and Temptations. James begins by urging his readers to gladly receive the trials that
wash into their lives, since these trials produce steadfastness (James 1:2–4). God allows tests and
trials (1:2–4), but temptation comes from self and Satan. The required response is patient
endurance (1:3, 13–14; 4:7; 5:7–8). These trials include poverty and mistreatment by the rich.
James returns to this theme at the end of the letter, and there too he links suffering with
steadfastness (5:7–11). In 1:2 James refers to hardships “of various kinds.” Whatever Christians
are suffering today, they must be patient and steadfast (5:7–11).
3. Wealth and Poverty. Throughout his letter James raises the issue of wealth (James 1:9–11; 2:
1–7; 5:1–6). Each time, he says just the opposite of what the world says about money. “Let the
lowly brother boast in his exaltation, and the rich in his humiliation” (1:9–10). “Has not God
chosen those who are poor in the world to be rich in faith and heirs of the kingdom?” (2:5).
“Come now, you rich, weep and howl for the miseries that are coming upon you” (5:1). To a
contemporary world drunk with the desire for material wealth, James reminds us of the
emptiness of such pursuits and the final judgment that is fast approaching.
The poor are the special focus of God’s care. They must be cared for by his people. They
must not be taken advantage of or ignored. The wealthy are condemned for pride and for stealing
from the poor (1:9, 27; 2:1–5, 15–16; 4:13–17; 5:1–6).
4. The tongue. James mentions the use of the tongue a few times in chapters 1 and 2 (e.g., James
1:19; 2:12) then in chapter 3 he turns his full attention to this important topic. With striking
imagery, he shows how the impact of what we say with the tongue is all out of proportion to the
size of this small body part. Like a rudder on a ship or a bit in the mouth of a horse, the tongue is
small but is able to direct the whole course of our lives. Echoing the teaching of Jesus, James
reminds us that our words are simply the overflow of what is within us (3:10–12; compare Matt.
7:16; 12:37).
5. Prayer. James teaches the value of prayer throughout his epistle. He encourages prayer for
wisdom (James 1:5–8), rebukes prayer that is motivated by impure motives (4: 2– 4), and advises
believers to pray in a variety of life situations, assuring them that under God prayer changes
things for the better (5:13–18).

Christology: Who is Christ in this book?

v In 1:1 and 2:1, James specifically refers to the “Lord Jesus Christ” and then anticipates
His coming in 5:7-8. “In the 108 verses of the epistle there are references or allusions
from 22 books of the Old Testament and at least 15 allusions to the teachings of Christ as
embodied in the Sermon on the Mount.”
v Jesus the Lord shares God's unique glory (2:1).
v Looking forward to His return will be a source of patience with the trials and tests of life.

Literary Features: What are key literary features of the book?

Key Text: 2:26
"For just as the body without the spirit is dead, so also faith without works is dead."

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Key Terms & Features:
James is noted not only for its similarity to Proverbs, but also for its similarity to the Sermon on
the Mount. (It is at least possible that James heard his brother Jesus give this sermon, even
though he was not yet a follower.) The following points of connection are noteworthy:
v The poor to be rich in faith and inherit the kingdom (Jms 2:5; Mt 5:3)
v Contrasting plant pairs, such as grapes vs. thorns (Jms 3:10-12; Mt 7:15-20)
v Blessing promised to peacemakers (Jms 3:18; Mt 5:9)
v The ease with which earthly riches are corrupted (Jms 5:2-3; Mt 6:19-20)
v Swearing prohibited "Your 'yes' must be 'yes'" (Jms 5:12; Mt 5:33-37)
The structure of James is very loose. Each chapter may be characterized by a key term, however:
(1) trials, (2) works, (3) tongue, (4) wisdom, (5) patience.

Practical Application
We see in the Book of James a challenge to faithful followers of Jesus Christ to not just
“talk the talk,” but to “walk the walk.” While our faith walk, to be certain, requires a growth of
knowledge about the Word, James exhorts us to not stop there. Many Christians will find this
epistle challenging as James presents 60 obligations in only 108 verses. He focuses on the truths
of Jesus’ words in the Sermon on the Mount and motivates us to act upon what He taught.
The epistle also puts to rest the idea that one can become a Christian and yet continue
living in sin, exhibiting no fruit of righteousness. Such a “faith,” James declares, is shared by the
demons who “believe and tremble” (James 2:19). Yet such a “faith” cannot save because it is not
verified by the works that always accompany true saving faith (Ephesians 2:10). Good works are
not the cause of salvation, but they are the result of it.

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 I PETER
Persecution of the Church

Content: What is the book about?

As Christians grow in understanding their privileges in salvation, their blessings of
election, and the theology of suffering, they will live in holiness and humility, waiting for their
great future hope of sharing Christ's glory.

Outline
I. Suffering and the security of believers produces joy (1:1-9)
II. Suffering and the Scriptures produces holiness (1:10-25)
III. Suffering and the suffering of Christ (2 – 4)
A. Produces separation (2)
B. Produces Christian conduct (3)
1. Conduct in the home (3:1-7)
2. Conduct in the church (3:8-17)
3. Christ’s suffering preached by the Spirit in Noah’s day (3:18-22)
C. Produces obedience to the will of God (4)
IV. Suffering and the Second Coming of Christ (5)
A. Produces service and hope (5:1-4)
B. Produces humility and patience (5:5-14)

Author: Who wrote the book? Simon Peter the Apostle

The author called himself "Peter, an apostle of Jesus Christ" (1:1). He was the son of
Jonah (or John), the brother of Andrew, and a Galilean fisherman by trade when Jesus called him
to become an apostle. His birth name, Simeon (often shortened to Simon), was transformed by
Jesus to "Rock" ("Peter" in Greek; "Cephas" in Aramaic).
Peter's role as one of the three most prominent apostles (along with James and John) is
well known from the Gospels. Peter rose to become the most visible leader of Christianity in
Jerusalem. According to Paul, Peter was the apostle to Jews (Gl 2:8). Peter's contribution to the
New Testament was two letters and probably collaboration with John Mark in producing the
second Gospel. In this letter Peter mentioned that he was in Rome (called "Babylon," as in
Revelation) and that Mark was with him (5:13). According to tradition, he was later crucified in
Rome during the last years of Nero.
For the past two centuries, many critical scholars have argued that Peter could not be the
author of this letter, primarily for two reasons. First, the excellent Greek of this letter is thought
to be beyond what a Galilean fisherman could produce (Ac 4:13). Second, the persecutions are
thought to belong to a later era than Nero's. These objections may be satisfactorily answered.
First, the Greek style is probably due to the help of Silvanas (Silas), which Peter acknowledged
(5:12). Second, the suffering of the believers could just as easily have occurred in Nero's time as
in a later era. There is no persuasive reason to deny that Simon Peter wrote this letter.
• After the resurrection and ascension, Peter initiated the plan for choosing a replacement

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 for Judas (Acts 1:15).
• After the coming of the Holy Spirit (Acts 2:1–4), he was empowered to become the
leading gospel preacher from the Day of Pentecost on (Acts 2:12).
• He also performed notable miracles in the early days of the church (Acts 3–9), and
opened the door of the gospel to the Samaritans (Acts 8) and to the Gentiles (Acts 10).
• According to tradition, Peter had to watch as his wife was crucified, but encouraged her
with the words, “Remember the Lord.”
• When it came time for him to be crucified, he reportedly pled that he was not worthy to
be crucified like his Lord, but rather should be crucified upside down (ca. a.d. 67–68),
which tradition says he was.

Date: When was the book written? A.D. 64

Most likely written just before or shortly after July, A.D. 64, when the city of Rome burned, thus
a writing date of ca. A.D. 64–65.

Place: Where was the book written?

Peter was probably writing from Rome (called “Babylon” in 5: 13).

Audience: To whom was the book written? Believers living in Roman provinces of Asia Minor
This letter was addressed "To the temporary residents of the Dispersion in the provinces
of Pontus, Galatia, Cappadocia, Asia, and Bithynia" (1:1). These five Roman provinces make up
roughly the northern half of modern Turkey. The order is probably the route the letter carrier
followed. Evidence within the letter suggests that these believers were primarily Gentile (and
therefore pagan, 1:18) in background, although there was probably also a Jewish minority
(accounting for the frequent Old Testament references).

Purpose: Why was the book written?

• Apostle Peter wrote to encourage his readers to endure suffering and persecution (1:6-7;
2:18-20; 3:9, 13-17; 4:1-4, 12-19; 5:9) by giving themselves entirely to God (4: 19).
• Apostle Peter wished to impress on his readers that by living an obedient, victorious life
under duress, a Christian can actually evangelize his hostile world (cf. 1:14; 2:1, 12, 15;
3:1–6, 13–17; 4:2; 5:8, 9).
• Apostle Peter wanted to teach them how to live victoriously in the midst of that hostility:
Without losing hope, without becoming bitter, while trusting in their Lord, and while
looking for His second coming.
• Apostle Peter wanted to give a number of doctrinal insights and also provided many
practical instructions, such as how to submit to those in authority.

Contributions: What does the book contribute to our understanding of the faith/key
theological themes?
• Persecution—Christians are able to identify with Christ’s sufferings when they are
persecuted for their faith (1:6; 2:12, 19–21; 3:9, 13–18; 4:1, 12–16, 19)
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 • Hope amid suffering – Peter comforts suffering Christians by emphasizing hope, a
confident expectation of their future glorification (1:3-12). The solidarity that binds all
believers together extends to our afflictions. As we suffer, we suffer together—
interceding for one another, bearing one another’s burdens, advocating for one another,
extending mercy and kindness to one another. As is the case for Christians today in many
ways and in many places, the people to whom Peter wrote were suffering various kinds of
hostility. We therefore heed Peter’s call to lift our eyes to the magnificent hope to which
we have been called. Our inheritance awaits us with glorious inevitability (1 Pet. 1: 4).
The righteous reign of Christ, so often difficult to discern amid the moral chaos of the
world, will one day soon burst onto the scene with triumphant victory.
• People of God – Peter comforts suffering Christians by repeatedly applying OT language
of Israel to Christians, reminding them of their identity as the people of God. Examples
include “inheritance” (1:4), “God’s household” (4:17), the new temple, a “spiritual
house” (2:5), a “chosen people, a royal priesthood, a holy nation” called out to declare
God’s wondrous works (2:9).
• Christ’s suffering is both exemplary and substitutionary. Throughout this letter, Peter
exults in the work of Christ. He speaks of it as an example to follow (1 Pet. 2:21–23; 4:1,
13–14) as well as a saving work on our behalf (1:18–19; 2:24; 3:18). Our own suffering
adds nothing to the sufficiency of Christ’s suffering in paying the price for our sins.
Nonetheless, we should imitate the humble and trusting way in which he suffered. If we
seek to emulate Christ’s example of suffering without understanding how his suffering
saved us, we will experience only feelings of guilt and our suffering will be joyless. On
the other hand, receiving Christ’s work on our behalf while neglecting to earnestly follow
his example of suffering (Matt. 16:24) is also lopsided and unhealthy.
• Holy living in society and in the home. Because of the great salvation in which
Christians have been included, they are called to live accordingly. Since we are now
God’s children, we are to be holy as he is holy (1 Pet. 1:14-16). Peter especially
highlights our conduct in the home and in our dealings with the unbelieving and often
hostile society all around us. In the home, for example, wives and husbands are called to
treat one another in accordance with their salvation (3:1–7). In society, believers are to be
subject to the governing authorities (2:13–17). Above all, Peter urges believers to endure
the suffering that comes their way due to their loyalty to Christ (2:19–21; 3: 8–17; 4:12–
19; 5:10).

Christology: Who is Christ in this book?

The Spirit of Christ was present in the Hebrew prophets pointing them to the sufferings
of Christ and the glory that followed His sufferings. Christ is like a lamb without defect or
blemish. His precious blood redeems believers from their futile ways. Believers can expect to
suffer as He suffered and anticipate the joy of His coming in glory.

Literary Features: What are key literary features of the book?

Key Text: 4:13

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 • "Instead, as you share in the sufferings of the Messiah rejoice, so that you may also
rejoice with great joy at the revelation of His glory."

Key Terms & Features:

1. Word: Greek logos—1:23; 2:8; 3:1—literally, “word” or “idea,” also Greek rhema—1:25.
“The word of God” (1:23) is the gospel message about the Lord Jesus Christ. The Spirit uses the
Word to produce life. It is the truth of the gospel that saves and regenerates men and women.
Peter used Isaiah 40:6–8, which says “the word of our God” in a NT context.
2. Example: Greek hupogrammos—2:21—literally, “tracing tablet.” In biblical times, this term
denoted tablets that contained the entire Greek alphabet. Students would practice tracing each
letter of the alphabet on these tablets. When believers use the life of Jesus as their example, His
life of suffering becomes their tracing tablet. Christians who trace the life of Jesus learn
godliness and wisdom in the face of persecution.
3. Love: Greek agape—4:8—literally, “love.” Most of the ancient occurrences of this Greek
word appear in the NT. Agape describes the love of one who shows kindness to strangers, gives
hospitality, and acts charitably. In the NT, the word agape took on a special meaning: It denoted
a love in action as opposed to the purely emotional kind. Agape love is the self-sacrificial love
naturally demonstrated by God.

Suffering in Divine Perspective

Various trials (1:6). Rejoice; they are temporary (1:6).

Unjust authority (2:18). Silence evil men by doing good. Follow the
example of Christ (2:21).

Suffering for doing what is right (3:14). Be ready to give testimony of your faith (3:15).
Suffering because of a determination to resist Give up carnal pursuits (4:2).
carnal desires (4:1).

Religious persecution (4:12–14). Be partakers in Christ’s sufferings (4:13, 14).

Suffering as part of God’s refining fire for Commit your life to Him; He is faithful (4:19).
spiritual growth (4:19).
Suffering from the attack of Satan (5:8). Resist Satan; be steadfast in faith (5:9).

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 Living Among Pagans
Christians are exhorted to be Because…
Good citizens (2:13, 14) Foolish men will be silenced (2:15)
Obedient servants (2:18) Christ is our example (2:21)
Submissive wives (3:1) Some unbelieving husbands will be won by their
example (3:1, 2)
Considerate husbands (3:7) Their prayers will be heard (3:7)
Compassionate brothers and sisters They will inherit a blessing (3:9)
(3:8)

Practical Application
The assurance of eternal life is given to all Christians. One way to identify with Christ is
to share in His suffering. To us that would be to endure insults and slurs from those who call us
"goodie two shoes" or "holier than thou." This is so minor compared to what Christ suffered for
us on the Cross. Stand up for what you know and believe is right and rejoice when the world and
Satan aim to hurt you.

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 2 PETER
False Teachers Among God’s People

Content: What is the book about?

As Christians grow in understanding, they will be safeguarded from false teachers, especially
those who deny the return of Christ and the end of the world as it now exists.

Outline
I. Initial Greeting (1: 1– 2)
II. God’s Grace in Christ Is the Source of Godly Living (1: 3– 11)
III. Peter’s Reminder to the Churches (1: 12– 21)
IV. Evaluation of False Teachers (2: 1– 22)
V. The Day of the Lord Will Surely Come (3: 1– 13)
VI. Concluding Encouragements (3: 14– 18)

Author: Who wrote the book? Simon Peter, the apostle of Jesus.
Date: When was the book written? A.D. 67
The date of A.D. 67 is a best guess, determined by noting the strong tradition that Peter died
during the last part of Nero's reign (ruled a.d. 54-68).
Place: Where was the book written?
Peter probably wrote this letter from prison in Rome (see 2 Pet. 1: 12– 15) not too long before
his death by execution, sometime during A.D. 64–67.

Audience: To whom was the book written?

Believers living in an unknown location
The recipients were not specified geographically. Peter knew these people well enough to call
them "dear" and to have written them a previous letter (3:1). There is no way to know whether
these were the same believers addressed in his first letter.

Purpose: Why was the book written?

• It was written for the purpose of exposing, thwarting, and defeating the invasion of false
teachers into the church. The false teaching is not only a theological challenge but also a
moral one, promoting some form of sexual permissiveness as a legitimate Christian
lifestyle.
• Peter intended to instruct Christians in how to defend themselves against these false
teachers and their deceptive lies.

Contributions: What does the book contribute to our understanding of the faith/key
theological themes?
False teachers—their teachings deny Christ and twist the Scriptures (chapt. 2). Our growth in
godliness also means that we develop an even greater appreciation for true doctrine. Indeed, in

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describing false teachers, Peter continually connects their error with the godlessness it produces.
This is seen especially in sexual immorality. In the opening verses of chapter 2, for example,
Peter says, “there will be false teachers among you, who will secretly bring in destructive
heresies” (2 Pet. 2: 1), then he goes on to say that “many will follow their sensuality” (2: 2).
Teaching and conduct, word and deed, are naturally bound together. The eternal truths of the
Bible are to be cherished and guarded by all God’s people in the church today, not simply for the
sake of truth but for the sake of their souls.
Scripture—the Holy Spirit, as divine author and originator of all Scripture, worked through
humans to convey the Word of God (1:20, 21)
Christian character—God gives all believers the power to grow in faith, virtue, knowledge,
self-control, perseverance, godliness, brotherly kindness, and love (1:5–11).
Transforming grace - Peter opens and closes this letter with the theme of God’s transforming
grace (2 Pet. 1: 3– 9; 3: 18): “His divine power has granted to us all things that pertain to life
and godliness, through the knowledge of him who called us to his own glory and excellence” (1:
3). After listing virtues that believers should cultivate in light of God’s great promises, Peter
reminds his readers that the absence of these virtues indicates forgetfulness that one’s sins have
been forgiven (1:9). As we remember and enjoy forgiveness of sins, we develop godly virtues.
We “grow in the grace and knowledge of our Lord and Savior Jesus Christ” (3:18). Wherever
believers find themselves in their Christian development, they never outgrow their dependence
upon the grace of God.
Christ’s second coming—God has continual patience to allow people to repent before Christ
returns (3:1–13). Christians take refuge in the sure hope of Christ’s triumphant return. Upon his
resurrection and ascension, Christ took his seat at God’s right hand and even now reigns
victoriously over evil, death, hell, and Satan. Yet his righteous reign currently overlaps with “the
present evil age” (Gal. 1: 4). One day, however, Christ will come again and his triumph will be
complete. On behalf of his people he will conquer once and for all sickness and death, anguish
and dismay, sin and temptation. As the church today is embattled on countless fronts against the
results of the fall— including the sin we see within us— we press on in the sure hope that Christ
will come again to establish “new heavens and a new earth in which righteousness dwells” (2
Pet. 3: 13).

Christology: Who is Christ in this book?

Peter anticipates the second coming of the Lord Jesus Christ “as a thief in the night” (3:10). He
also speaks repeatedly of the knowledge of Christ that produces peace, grace, and power for the
believer (1:2–3, 8; 3:18).
Literary Features: What are key literary features of the book?
Key Text: 1:12
• "Therefore I will always remind you about these things, even though you know them and
are established in the truth you have."
Key Terms & Features:
1. Knowledge: Greek gnosis—1:5–6; 3:18—literally, “knowledge.” This Greek word expresses
a knowledge that grows and progresses. As Christians, we need to grow in our personal

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knowledge of Jesus Christ. The greatest protection against false teachings comes from a solid
foundation in the Word of God. Peter’s epistle encourages believers to attain a fuller, more
thorough knowledge of their Lord Jesus Christ (1:8; 2:20; 3:18).
2. Morning Star: Greek phosphoros—1:19—literally, “light-bearer” or “light-bringer.” In 2
Peter, Christ is called the “morning star.” He is also called the “Bright and Morning Star” in
Revelation 22:16, and the “Dayspring” in Luke 1:78. Christians today have the light of Christ
within their hearts. When Jesus returns to earth, He will bring all believers into a perfect day. His
outward coming will bring light to all people. On this day, the spirits of the godly will take on
“an illuminating transformation” as the light of Christ fills them.

Second Peter and Redemptive History

Peter does not quote the Old Testament to the degree that he did in his first letter. Yet his
second letter shows pervasive awareness of the history of redemption that God has been
orchestrating on behalf of his people down through the ages.
Peter speaks, for example, of the Old Testament prophets and their hope in the coming
“day of the Lord” (2 Pet. 1:19–21; 3:1–13). He also refers numerous times to the promises God
has made (1:4; 3:4, 9, 13). More specifically, the way Peter speaks of Christ throughout this
letter makes clear that he views Christ as the fulfillment of the Old Testament prophetic hope and
the divine promises. Peter speaks, for example, of the transfiguration, where he saw with his own
eyes “the power and coming of our Lord Jesus Christ” (1: 16). There God the Father spoke his
blessing over God the Son— his “beloved Son” (1: 17). Peter is aware that his own life and
ministry come in the immediate wake of the high point of all of human history: the coming of
God’s Son into the world, for the sake of the world.
A particular emphasis in 2 Peter is the second coming of the Lord. Peter seems to be
dealing with those who mock the reality of Christ’s return to earth in judgment. “They will say,
‘Where is the promise of his coming?’” (2 Pet. 3: 4). Peter explains that God is not delaying the
end of history out of reluctance or slowness, but rather out of patience, desiring all people
everywhere to be saved (3: 9– 10, 15). The great heart of God is “that all should reach
repentance” (3: 9).

Practical Application
Certainly, as Christians in the 21st century, we are nearer to our Lord’s return than the
first-century Christians to whom this epistle was written. Through television and other means of
mass communications, mature Christians are aware that many charlatans are parading as true
Christian leaders, and that immature Christians have been “taken in” by their quackery and false
interpretation of Scriptures. It behooves all born-again Christians to be so grounded in the Word
that we will be able to discern truth from error.
The same prescription for growth in faith that Peter gave (2 Peter 1:5-11), when applied
to our lives, will assure us also a rich reward “into the eternal kingdom of our Lord and Savior
Jesus Christ” (2 Peter 1:10-11). The foundation for our faith is and always will be the same Word
of God that Peter preached.

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 1 JOHN
The Fundamentals of Faith

Content: What is the book about?

Christians have fellowship with Christ, who is God incarnate, through walking in the
light and through living in love, and as a result they are secure in the eternal life that Christ has
given them.
Outline
I. God Is Light and Christ Is the Way (1:1–2:6)
II. The Unchanging Commandment in a Changing World (2:7–17)
III. Overcoming the Antichrist by Confessing the Son (2:18–3:10)
IV. Overcoming Evil by Listening to the Apostle (3:11–4: 6)
V. The Assurance of God through the Love of God (4:7–21)
VI. Faith in the Son as the Way to Life (5:1–12)
VII. Final Call to Faith and Understanding (5:13–21)

Author: Who wrote the book?

The epistle does not identify the author, but the strong, consistent and earliest testimony
of the church ascribes it to John the disciple and apostle (cf. Luke 6:13, 14). This anonymity
strongly affirms the early church’s identification of the epistle with John the apostle, for only
someone so knowledgeable and well respected as John would be able to write with such
unmistakable authority, expecting complete obedience from his readers, without clearly
identifying himself (e.g., 4:6). He was well known to the readers so he didn’t need to mention his
name.
John and James, his older brother (Acts 12:2), were known as “the sons of Zebedee”
(Matt. 10:2–4), whom Jesus gave the name “Sons of Thunder” (Mark 3:17). John was one of the
three most intimate associates of Jesus (along with Peter and James—cf. Matt. 17:1; 26:37),
being an eyewitness to and participant in Jesus’ earthly ministry (1:1–4). In addition to the three
epistles, John also authored the fourth gospel, in which he identified himself as the disciple
“whom Jesus loved” and as the one who reclined on Jesus’ breast at the Last Supper (John 13:23;
19:26; 20:2; 21:7, 20). He also wrote the Book of Revelation (Rev. 1:1).

Date: When was the book written? A reasonable date for 1 John is ca. A.D. 90–95.
Place: Where was the book written? He wrote from Ephesus (in present-day western Turkey)
Audience: To whom was the book written? Probably Christians living in Roman Asia
This letter was written to Christians (2:12-14, 19; 3:1; 5:13). It makes the best sense if it is seen
as addressed to the same believers, living in and around Ephesus, who had earlier received the
fourth Gospel.

Purpose: Why was the book written?

• It was written mainly to combat the false doctrines of denying either the incarnation of

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 Jesus Christ (that He came with real humanity and a truly physical body) or the
messiahship of Jesus (that He is the Christ).
• It was written not only to correct these dangers but to give positive encouragement about
true beliefs and true Christian behavior, centered around fellowship with Jesus Christ.

Contributions: What does the book contribute to our understanding of the faith/key
theological themes?
• The incarnation of Christ & the messiahship of Jesus - The first two of these themes
are doctrinal: what Christians must believe.
• Living in light and love - The next theme is behavioral: how Christians are to live. John
taught that true believers cannot continue to live a sinful lifestyle but must live in God's
moral light and His holy love. The letter does not teach "sinless perfection," as 3:9 and
5:18 may suggest, but rather that whoever is born of God does not continually practice
sin.
• Fundamentals of the faith—sound faith, obedience, and love work together to produce
happiness, holiness, and assurance in the lives of believers (1:4, 9; 2:1, 3, 15; 4:4–6; 5:13)
• Demonic teachings—false teachers denied the humanity of Jesus Christ (2:18, 26; 3:7;
4:1–7)
• Christ among the world religions – In some parts of the world, especially in the West,
pluralism reigns. Sincerity seems to count more than truth. In such contexts, our belief
that Jesus Christ is the one true way of salvation must not be compromised. John makes
clear that unyielding loyalty to the singular supremacy of Christ as the Son of God is
nonnegotiable for the Christian church (1 John 2: 22– 23; 4: 1– 3; 5: 1, 10, 13). In other
parts of the world, people do not have trouble believing that only one religion is the true
religion, but they adhere to some worldview other than Christianity. Here, too, the
biblical Christ must be lifted up and shown to be the Son of God who came into the world
in flesh and blood to provide atonement for sins. In him is life itself (1 John 5: 11– 12).
Jesus is not one great prophet among many, as Islam teaches. He is not merely a uniquely
enlightened spiritual teacher, as Buddhism says. Jesus is not a wise sage or a personal
form of the gods Brahman or Vishnu, as different forms of Hinduism might teach. Only
in Christ is restoration and life found. “Whoever has the Son has life” (5: 12).
• Love above all else - The primacy of love is upheld throughout the New Testament. Yet
nowhere is love described so clearly as central to Christian living as in John’s letters.
Twenty percent of the New Testament references to “love” are found in 1– 3 John.
According to John, love is not simply a trait of Christian living; it is definitive of
Christian living. “Anyone who does not love does not know God, because God is love” (1
John 4: 8). Such love is expressed in practical deeds of kindness and generosity toward
fellow believers. John emphasizes that because of what Christ has done for us, we are
compelled gladly to lay down our lives for others (1 John 3: 16– 18). We are to love not
“in word or talk but in deed and in truth” (3: 18).

Christology: Who is Christ in this book?

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 Jesus is the Word of life who has come to earth and has been seen, heard, and touched.
He reveals to us who God is and what God has done for our salvation. He came to make it
possible for us to have fellowship with the Father (1:3) and to have fellowship with other
believers (1:7). That fellowship is possible because Christ's blood cleanses us and takes away the
sin that separates us from God (1:7).

Literary Features: What are key literary features of the book?

Key Text: 1:3
"What we have seen and heard we also declare to you, so that you may have fellowship along
with us; and indeed our fellowship is with the Father and with His Son Jesus Christ."

Key Terms & Features:

1. Sin: Greek hamartia—1:7, 8; 3:4, 5, 8, 9; 5:16, 17—literally, “to miss the mark.” John
speaks of a kind of sin one can recover from and another kind of sin from which one cannot
recover. John’s readers, unlike readers today, apparently understood the difference between these
two kinds of sin. The overall teaching of this epistle suggests that those who denied the Christian
community (2:18–19) to follow heretical, “antichrist” teachings were irrecoverable. Their
rebellion and denial of Jesus’ true identity (4:1–3) leads to unrepentant sin. In the end, their sin
produces spiritual death.
2. Advocate: Greek parakletos—2:1—literally, “one who is called to our side.” This Greek
term refers to the position of a comforter, consoler, or defense attorney. In John 14:26 and 15:26,
the Holy Spirit is called the Helper/Advocate for believers. The Holy Spirit works within us to
comfort and help us and also pleads our case before the Father in heaven (Rom. 8:26, 27, 34).
3. Anti-Christ. In the NT the only use of the term "antichrist" is in the Johannine epistles. First
John 2:18 speaks of the Antichrist who is the great enemy of God and, in particular, antichrists
who precede that great enemy. These antichrists were human teachers who had left the church.
Such antichrists deny the incarnation (4:3) and Christ's deity (2:2). In 2 John 7, the antichrists are
identified as deceivers who teach that Jesus Christ did not come in the flesh. The concept of
antichrist appears in the term "false Christ" (pseudo christos) (Mt 24:24; Mk 13:22). Mark and
Matthew apparently expected a Roman ruler to once again enter the temple as did Antiochus and
Pompey. In Revelation 13:3 the beast from the sea is often viewed as an antichrist figure. There,
John may have looked for a return of the emperor Nero.
In 2 Thessalonians 2:1-12, the antichrist figure is armed with satanic power and is fused with
Belial, a satanic being (2 Co 6:15).
4. Fellowship. (Greek, koinonia) is partnership with Jesus and partnership with other believers in
Jesus. The best preventive against false doctrine is true fellowship.

Theological Themes of 1 John

God is light (1:5; 2:8) God is love (4:8, 16, 19)
Christians were spiritually dead: then, they “passed out of God loved his people and sent Jesus to die
death into life” (3:14) for them (3:16; 4:10, 14, 19; 5:11)

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 Christians have been born of God (2:29; 3:9; 4:7; 5:1, 4, 18) God gave Christians life (3:14; 4:9; 5:11,
16)
God gave Christians the Spirit (2:20, 27; 3:24; 4:13) along Christians are of/ from God/ the truth
with understanding (5:20) (3:10, 19; 4:4, 6; 5:19)
God abides in Christians, and his Word abides in them Christians abide in God, and thus abide in
(2:14, 24, 27; 3:9, 24; 4:12, 13, 15, 16) the light (2:5, 6, 27, 28; 3:6, 24; 4:13, 16)

Christians know God (2:13, 14; 4:6, 7), they know the Christians love God (2:5; 4:21; 5:2, 3)
Father (2:13; 5:20), they know Jesus (1:3; 2:3), and they
know the Spirit (4:2, 6)
Because they have been born again, have received the Summary
Spirit, abide in God as God abides in them, and know and First John calls readers back to the three
love God, Christians bear observable fruit. They: basics of Christian life: true doctrine,
ü practice truth/ righteousness (1:6; 2:29; 3:7, 10) obedient living, and faithful devotion.
ü walk in the light/ as he walked (1:7; 2:6) Because “God is light” (1: 5), Christ’s
ü confess sins and have forgiveness (1:9; 2:12) followers overcome wicked people who
ü keep/ obey his commandments/ Word (2:3, 5; 3:22, 24; oppose them. God’s Son lives in and
5:2, 3) among them. He is greater than the spirit
ü love one another/ the brothers (2:10; 3:10, 11, 14, 16, of “the antichrist” now in the world (4: 3–
18, 23; 4:7, 11, 21) 4). Those who believe in the Son of God
ü overcome the evil one/ the world (2:13, 14; 4:4; 5:4) have assurance of eternal life (5: 13).
ü do the will of God/ cannot keep on sinning (2:17; 3:9,
22)
ü confess the Son/ believe in Jesus (2:23; 3:23; 4:2, 15;
5:1, 4, 13)

Practical Application
The Book of 1 John is a book of love and joy. It explains the fellowship we have with
others and with Jesus Christ. It differentiates between happiness, which is temporary and
fleeting, and true joy, which 1 John tells us how to achieve. If we take the words written by John
and we apply them to our daily lives, the true love, commitment, fellowship, and joy we long for
will be ours.
The apostle John knew Christ well. He is telling us that we can all have that close,
intimate relationship with Jesus Christ. So many times people think Jesus is off in some faraway
place and that He doesn’t really concern Himself with our daily struggles, issues, and concerns.
But John is telling us that Jesus is right here with us in both the simple, mundane parts of our
lives and in the complex, soul-wrenching parts as well. John testifies as a witness of his personal
experiences that God became flesh and lived among men. That means Christ came here to live
with us and He still lives with us. As He walked the earth alongside John, so does He walk
through each and every day with us. We need to apply this truth to our lives and live as if Jesus
were standing right next to us every second of the day. If we put this truth into practice, Christ
will add holiness to our lives, making us more and more like Him.

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 2 JOHN
A Lesson in Hospitality

Content: What is the book about?

The focus of 2 John is living in God’s love according to the truth of Jesus Christ. This
love extends not only to God but to others as well. It is also wise; it does not “go on ahead” of
biblical revelation. It does not aid enemies of the gospel. Instead, Christ’s followers “walk
according to his commandments”. Through faith they “win a full reward”.

Outline
I. Greeting: The Elder’s Love (vv. 1– 3)
II. The Elder’s Joy and Request (vv. 4– 6)
III. The Elder’s Concern (vv. 7– 8)
IV. The Elder’s Warning (vv. 9– 11)
V. Closing: The Elder’s Farewell (vv. 12– 13)

Author: Who wrote the book? John the apostle

He describes himself in 2 John 1 as “The Elder” which conveys the advanced age of the apostle,
his authority, and status during the foundational period of Christianity when he was involved
with Jesus’ ministry.

Date: When was the book written? A.D. 90–95.

Place: Where was the book written?

He wrote from Ephesus (in present-day western Turkey)

Audience: To whom was the book written?

An unnamed Christian lady, probably living somewhere in Roman Asia
The letter was addressed to "the elect lady and her children." Some argue that this refers to a
literal woman, pointing to 3 John, which is also addressed to an individual. If so, she is otherwise
unknown, but she had taught her children to follow the gospel. "The elect lady" could be a
figurative expression to refer to a particular church, the "children" being the members. Some
have suggested that the congregation addressed generally in 1 John was meeting in the home of
"the elect lady." In any event, John apparently was familiar with this church or person from his
ministry, which was centered in Ephesus.

Purpose: Why was the book written?

• Generally, it was written for an urgent plea that the readers of John’s letter should show
their love for God and His son Jesus by obeying the commandment to love each other and
live their lives in obedience to the Scriptures.

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 • It was written to combat the same false doctrines that were written about in 1 John.
Whereas 1 John focuses on our fellowship with God, 2 John focuses on protecting our
fellowship from those who teach falsehood.
• To warn his readers against inviting false teachers into the house or even offering them a
greeting (2 John 1:10). Such practices align the believer with the evildoer, and John was
keen on keeping the believers pure from the stain of falsehood and heresy.

Contributions: What does the book contribute to our understanding of the faith/key
theological themes?
• Discernment – the church was less than one century old when John wrote this letter, yet
false teaching was already common. Believers needed the ability to separate truth from
error then, and they will need that ability until Christ returns (1-6)
• Christian fellowship—sound doctrine must serve as the test of fellowship and the basis
of separation between those who profess to be Christians and those who actually are (vv
9–11)
• Fundamentals of the faith—the basics of Christianity are summarized by adherence to
the truth, love, and obedience (vv. 4–6)
• Love – According to John, no one can claim to love Christ or His church and then not
walk faithfully in the truth (6). Love and truth distinguish God’s people from those who
do not belong to Him.
• Hospitality – Hospitality is the Christian’s duty and joy, as well as an act of love. But
according to 2 john, hospitality has boundaries: God’s people must not welcome, accept,
associate with, or support anything or anyone who undermines the truth of the gospel (9-
11). The basis of hospitality must be common love of or interest in the truth, and
Christians must share their love within the confines of that truth. Love must be
discerning. Hospitality and kindness must be focused on those who are adhering to the
fundamentals of the faith.

Christology: Who is Christ in this book?

The apostle stresses the basic truth of Christ’s identity (verses 7–11). To deny Christ’s
humanity is to deny the bodily suffering and sacrifice Christ endured to redeem the world of sin:
“Many deceivers have gone out into the world who do not confess Jesus Christ as coming in the
flesh. This is a deceiver and an antichrist” (vv. 7, 8).

Literary Features: What are key literary features of the book?

Key Text: verse 8
"Watch yourselves so that you don't lose what we have worked for, but you may receive a full
reward."

Key Terms & Features:

This is the second shortest book in the New Testament, weighing in with only 244 words
and 13 verses in the original. (The shortest is 3 John with 219 words and 13 verses.) The body of

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the letter has two sections. First is John's positive exhortation to walk in Christ's commandments
(through v. 6). Second is John's warning about deceivers (from v. 7 to the end).

Connections: John describes love not as an emotion or feeling, but as obedience to the
commandments of God. Jesus reiterated the importance of the commandments, especially the
“first and greatest commandment,” love for God (Deuteronomy 6:5), and the second, love for
one another (Matthew 22:37-40; Leviticus 19:18). Far from abolishing the Old Testament law of
God, Jesus came to fulfill it by providing the means of its fulfillment in Himself.

Practical Application: It is extremely important that we check everything we see, hear, and read
that claims to be “Christian” with the Scriptures. This cannot be too strongly emphasized
because one of Satan’s greatest weapons is deceit. It is very easy to be taken in by a new and
exciting doctrine that appears to be based on Scripture but which, if examined closely, is in fact a
departure from the Word of God. If what appears to be happening does not line up explicitly with
Scripture, then this is false and not of the Spirit, and we should have nothing to do with it.

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 3 JOHN
Serving the Servants of the Lord

Content: What is the book about?

Christians are to recognize and to work for the truth of the gospel, and one way they do this is to
show hospitality to Christian ministers that are hard at work.

Outline
I. Greeting: The Elder’s Joy at Gaius’s Faithfulness (vv. 1– 4)
II. Praise for Gaius’s Support for Traveling Christian Workers (vv. 5– 8)
III. Concern about Diotrephes (vv. 9– 10)
IV. Advice and Commendation of Demetrius (vv. 11– 12)
V. Closing: A Promise to Visit (vv. 13– 15)

Author: Who wrote the book? John the apostle

Date: When was the book written? A.D. 90–95.

Place: Where was the book written?

The apostle probably composed the letter during his ministry at Ephesus in the latter part of his
life.
Audience: To whom was the book written?
Gaius, a Christian living in Roman Asia
Gaius is known only through this letter. He was a fine Christian that John loved and knew well
("dear," v. 5). He probably had leadership responsibility in the congregation that John mentioned
in his letter. Where he lived is not known, but it was probably near Ephesus, the place where
John lived during his last years.

Purpose: Why was the book written?

• John wrote to commend and encourage his beloved co-worker, Gaius, in his ministry of
hospitality to the itinerant messengers who were going from place to place to preach the
Gospel of Christ.
• John indirectly warns and condemns the behavior of one Diotrephes, a dictatorial leader
who had taken over one of the churches in the province of Asia, and whose behavior was
directly opposed to all that the apostle and his Gospel stood for.
• John commends the example of Demetrius who was reported as having a good testimony
from all.

Contributions: What does the book contribute to our understanding of the faith/key
theological themes?
• Walking in truth - The word "truth" (Greek, aletheia) is used six times. John uses the

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 phrase “walking in truth” to describe faithfulness to Christ – the One who is truth
personified (1,3,8,12). Gaius’ faithful walk in the truth and his good works toward others
offer us a beautiful example of the link between faith and works. Works are essential to a
living faith (1-8)
• Steadfastness – John emphasis on truth goes hand in hand with steadfastness in the faith.
If believers intend to walk in the truth, at some time they will have to defend that truth
from those who would dilute or distort it.
• Hospitality—should be shown to faithful ministers of the Word (vv. 9, 10). Those who
labor to spread the gospel and establish churches should be supported by the Christians
they serve (5-10).
• Family – John uses familial language that expresses the close relationship between
himself and Gaius. Three times he referred to him as “beloved” (2,5,11). He also refers to
other members of the church as “brethren” (3, 10). Members of the body of Christ should
be as close as family.

Christology: Who is Christ in this book?

3 John does not directly mention the name of Jesus Christ. However, in verse 7, John
describes the missionaries as going “forth for His name’s sake” (see Rom. 1:5). The truth of
Christ’s sacrifice on the cross remains the basis of spreading the Good News to all people.

Literary Features: What are key literary features of the book?

This is the shortest book in the New Testament with 219 words in Greek and 13 verses. It
is important for the incidental way in which John gave information about his sense of
responsibility as an apostle. After more than fifty years of ministry, he was still in the business of
giving pastoral care (v. 5) and good advice (v. 12). Even more important was his deliberate
awareness that any letter he wrote should be considered authoritative (vv. 9-10). This concept
became significant in the second through the fourth centuries when the New Testament canon
was being discussed and developed.
Key Text: verse 8
"Therefore, we ought to support such men, so that we can be co-workers with the truth."
Key Terms & Features:
"Truth" - The word "truth" (Greek, aletheia) is used six times. Christians are called on to be
committed to the truth—and to show hospitality to Christian leaders involved in ministering the
truth.
Church: Greek ekklesia—verses 6, 9–10—literally, “an assembly.” In secular Greek literature,
this term described any gathering of people to an important event or assembly. The writers of the
NT used this term to mean a local assembly of believers, or the worldwide body of believers.
John uses ekklesia in two ways: “the church” in verse 6 refers to the general group of believers,
whereas “the church” in verses 9 and 10 has to be a specific local church. In biblical times,
Christians of each city were organized under one group of elders (see Acts 14:23; 15:2, 4; 20:17–
18; Titus 1:5). Several “assemblies” of believers, held in various homes, comprised the local
church in each city.

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Guidelines about Christian hospitality
John offers both encouragement and counsel regarding hospitality. He certainly believed that
Christians should practice the kind of hospitality that could be judged in a “manner worthy of
God” (v. 6).
First, Christians must show hospitality to those who have pure motives. He described these as
itinerant missionaries who went out “for the sake of the name” (v. 7; Rom. 1:5). They must be
doing ministry for God’s glory, not their own.
Second, Christians must show hospitality to those who are not in ministry for money. Since
these missionaries were “taking nothing from the Gentiles” (v. 7), the church was their only
means of support.
Third, when Christians practice hospitality, they become participants in the ministry of those to
whom they extend a welcome (v. 8).
Connections
The concept of offering hospitality to strangers has plenty of precedent in the Old
Testament. Acts of hospitality in Israel included the humble and gracious reception of aliens into
the home for food, lodging, and protection (Genesis 18:2-8, 19:1-8; Job 31:16-23, 31-32). In
addition, Old Testament teaching portrays the Israelites as alienated people who are dependent
on God’s hospitality (Psalm 39:12) and God as the One who graciously meets their needs,
redeeming them from Egypt and feeding and clothing them in the wilderness (Exodus 16;
Deuteronomy 8:2-5).

Practical Application
John, as always, emphasizes the importance of walking in the truth of the Gospel.
Hospitality, support and encouragement for our fellow Christians are some of the main precepts
of the teachings of Jesus, and Gaius was obviously an outstanding example of this ministry. We
should also show hospitality to those who minister the Word, welcoming them into our churches
and homes. Those who are servants of the gospel deserve our support and encouragement.
We also need to be careful always to follow only the example of those whose words and
actions are in line with the Gospel, and to be discerning enough to be aware of those such as
Diotrephes whose behavior is far from being like that which Jesus taught.

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 JUDE
Profile of an Apostate

Content: What is the book about?

Christians must defend the faith against false teachings and false teachers, and at the same time
they must build up their own faith in Christ.

Outline
I. Desires of Jude (1, 2)
II. Declaration of War Against Apostates (3, 4)
III. Damnable Outcome of Apostates (5–7)
IV. Denunciation of Apostates (8–16)
V. Defenses Against Apostates (17–23)
VI. Doxology of Jude (24, 25)

Author: Who wrote the book? Jude, the half-brother of Jesus

Jude is the English translation of the Hebrew name "Judah." (The name "Judas" is
identical, Youdas in Greek, but most English translators reserve "Judas" for Jesus' betrayer
because of the negative connotations of that name.) There were several Judes in the New
Testament, but the only one who was James's brother was also the brother of Jesus (Mt 13:15).
Although Jude (Judas) was a common name in Palestine (at least eight are named in the
NT), the author of Jude generally has been accepted as Jude, the half-brother of Christ. He is to
be differentiated from the apostle Judas, the son of James (Luke 6:16; Acts 1:13). Several lines
of thought lead to this conclusion: (1) Jude’s appeal to being the “brother of James,” the leader of
the Jerusalem Council (Acts 15) and another half-brother of Jesus (v.1; cf. Gal. 1:19); (2) Jude’s
salutation being similar to James (cf. James 1:1); and (3)Jude’s not identifying himself as an
apostle (v. 1), but rather distinguishing between himself and the apostles (v. 17).

Date: When was the book written? perhaps in the A.D. 60s

Place: Where was the book written? Jerusalem

Although Jude did travel on missionary trips with other brothers and their wives (1 Cor. 9:5), it is
most likely that he wrote from Jerusalem.

Audience: To whom was the book written?

Believers living in an unknown location
This letter contains no specific information that permits identification of the first audience. They
were Christians that Jude knew well ("dear," v. 3) whom he wanted to warn. His quotation of
Jewish sources suggests that the recipients were Jewish, but beyond that nothing can be
determined.

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Purpose: Why was the book written?
• He wrote to condemn the apostates and to urge believers to contend for the faith.
• He called for discernment on the part of the church and a rigorous defense of biblical truth.

Contributions: What does the book contribute to our understanding of the faith/key
theological themes?
1. Apostasy—defection from the true, biblical faith (vv. 3, 4, 8, 10, 16–19). “apostasy” meaning
abandonment of true, biblical faith. Jude reminds us that apostasy is not only wrong belief; it is
also, and just as importantly, wrong practice. The false teachers were using God’s grace as an
excuse for indulging in immoral behavior. Sin of any kind must immediately be identified, and
the church must spring into action (4).
2. Engagement – Jude would not allow complacency when the church was under attack.
Christians need to defend the doctrines of the faith (v. 3). Because the enemy’s strategy is to
often creep in “unnoticed” (4), God’s people must be constantly vigilant and fully engaged so
that false teachers gain no ground in the war for people’s souls (20-23).
3. Judgement – Jude uses key examples from the OT to illustrate that sin does not go
unpunished (5-15). God punished sin in the past; He will do it again.
4. Perseverance – Jude summarizes what the Christians should do in the face of attacks by false
teachers: earnestly struggle for the faith (3), remain strong, pray, look for Christ’s return, be
merciful to the confused, and save the deceived (20-23).

Christology: Who is Christ in this book?

Jude opens his attack on apostasy by first addressing believers: “To those who are called,
sanctified by God the Father, and preserved in Jesus Christ” (v. 1). Christ keeps believers secure
for eternal life, which is not the fate of condemned apostates. Jude concludes his epistle by
bolstering the courage of believers in Christ’s power. Jude proclaims Jesus as “Him who is able
to keep you from stumbling, and to present you faultless” (v. 24).

Literary Features: What are key literary features of the book?

There is a striking parallel between this letter and 2 Peter 2, both in content and order of
presentation. The following may be cited:
ü sinning angels now held captive by God (2 Pt 2:4; Jd 6)
ü divine destruction of Sodom and Gomorrah (2 Pt 2:6; Jd 7)
ü false teachers who slander heavenly beings (2 Pt 2:10; Jd 8)
ü Balaam as a false prophet (2 Pt 2:15; Jd 11)
ü false teachers destined for blackest darkness (2 Pt 2:17; Jd 13)

Key Text: verse 3

"Dear friends, although I was eager to write you about our common salvation, I found it
necessary to write and exhort you to contend for the faith that was delivered to the saints once
for all."
Key Terms & Features:

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"Contend". This letter is a reminder that Christians are soldiers in a spiritual warfare. They must
"contend" or continue the fight to maintain the truth of the gospel.

Profile of an Apostate
1. Ungodly (v. 4) 10. Grumblers (v. 16)
2. Morally perverted (v. 4) 11. Fault finders (v. 16)
3. Deny Christ (v. 4) 12. Self-seeking (v. 16)
4. Defile the flesh (v. 8) 13. Arrogant speakers (v. 16)
5. Rebellious (v. 8) 14. Flatterers (v. 16)
6. Revile holy angels (v. 8) 15. Mockers (v. 18)
7. Dreamers (v. 10) 16. Cause division (v. 19)
8. Ignorant (v. 10) 17. Worldly minded (v. 19)
9. Corrupted (v. 10) 18. Without the Spirit (v. 19)1

Connections
The Book of Jude is filled with references to the Old Testament, including the Exodus (v.
5); Satan’s rebellion (v. 6); Sodom and Gomorrah (v. 7); Moses’ death (v. 9); Cain (v. 11);
Balaam (v. 11); Korah (v. 11); Enoch (vv. 14,15); and Adam (v. 14). Jude’s use of the well-
known historical illustrations of Sodom and Gomorrah, Cain, Balaam, and Korah reminded the
Jewish Christians of the necessity of true faith and obedience.

Practical Application
We live in a unique time in history and this little book can help equip us for the untold
challenges of living in the end times. Today’s Christian must be on guard for false doctrines
which can so easily deceive us if we are not well-versed in the Word. We need to know the
Gospel—to protect and defend it—and accept the Lordship of Christ, which is evidenced by a
life-change. Authentic faith always reflects Christ-like behavior. Our life in Christ should reflect
our very own heart-knowledge that rests on the authority of the Almighty Creator and Father
who puts faith into practice. We need that personal relationship with Him; only then will we
know His voice so well that we will follow no other.

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