Apicontent

A. Summary and Overview.

1. The epistle of Paul to the church in Colosse is one of Paul’s prison letters written from Rome along with Philippians, Ephesians, and Philemon. This would put the date of its writing about 60 to 62 AD. Colosse was a city in Phrygia, in the Roman province of Asia, which is now modern Turkey. It was located about 100 miles east of Ephesus in the region of the seven churches of Revelation chapters two and three. At one time, the city had been located on an important trade route, but by Paul’s time, the main route had been relocated to nearby Laodicea which led to its decline. The population was mainly Gentile, but had a large Jewish population and both groups were represented in the church at Colosse. This mixture contributed to heretical doctrines which was the primary reason Paul wrote this epistle.
2. The church in Colossae was established by Epaphras (1:7), who, by tradition, was converted in Ephesus and planted the church upon returning to his hometown. The church faced several doctrinal challenges, including Jewish legalism, the issue of circumcision, and a blend of Jewish and Gentile pagan mysticism. Additionally, the church struggled with an emerging heresy that would later be recognized as Gnosticism. The term Gnosticism comes from the Greek word “gnosis,” meaning “knowledge”, and it emphasized mystical knowledge as the path to enlightenment and salvation. According to this heresy, while God was seen as good, they believed that material matter was inherently evil. Gnosticism claimed that this secret knowledge, which they held to be superior to Scripture, was necessary for salvation. It also denied the full divinity of Jesus Christ, asserting that He was a lesser being than God and, in doing so, rejected His true identity as both fully God and fully man. Concerned about this dangerous teaching, Epaphras made the long journey to Rome (4:12-13) to seek counsel from Paul. In response, Paul sent this epistle back to Colossae through Tychicus, who also accompanied the runaway slave Onesimus on his return to his master, Philemon, who was a member of the church (4:7-9).
3. The epistle presents doctrinal truths including the deity of Christ, reconciliation, redemption, election, forgiveness, and the nature of the church as well as addressing Gnosticism. These will be discussed in the chapters that follow. Modern cults that deny the deity of Christ, such as Jehovah’s Witnesses and Mormonism, often point to verse 1:15 where Paul says that Jesus is the “first-born over all creation”. We will deal with this in the narrative of the first chapter below.

B. Chapter One.

1. Paul opens his epistle with a greeting from him and Timothy. He begins with thanks to God for their faith in Christ and their love for all saints and the hope that is reserved in heaven for them (1:3-5). He then gently introduces the proper knowledge of God to offset the false knowledge of Gnosticism: “For this reason also, since the day we heard this, we haven’t stopped praying for you. We are asking that you may be filled with the knowledge of His will in all wisdom and spiritual understanding, so that you may walk worthy of the Lord, fully pleasing to Him, bearing fruit in every good work and growing in the knowledge of God” (1:9-10). He also addresses redemption and the forgiveness of sins: “He has rescued us from the domain of darkness and transferred us into the kingdom of the Son He loves. We have redemption, the forgiveness of sins, in Him” (1:13-4).
2. He then presents a picture of the glory of Christ: “who is the image of the invisible God, the firstborn of all creation; for in him were all things created, in the heavens and upon the earth, things visible and things invisible, whether thrones or dominions or principalities or powers; all things have been created through him, and unto him; and he is before all things, and in him all things consist. And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. For it was the good pleasure of the Father that in him should all the fulness dwell; and through him to reconcile all things unto himself, having made peace through the blood of his cross” (1:15-20a). As was mentioned in the introduction, the phrase “firstborn of all creation” is used by the cults to attempt to deny Christ’s deity. The fact Christ is the creator (John 1:10) means He cannot be both the creator and the created. In Biblical times, “firstborn” referred to the heir who had priority over all things. This is Christ’s position before the Father.
3. Paul expresses his thoughts that God’s desire “to present you holy, faultless, and blameless before Him— if indeed you remain grounded and steadfast in the faith and are not shifted away from the hope of the gospel that you heard. This gospel has been proclaimed in all creation under heaven, and I, Paul, have become a servant of it” 1:22b-23). That Paul gives the “if indeed” here is a statement of his concern regarding the heresies that are impacting the church.
4. He closes the chapter with: Now I rejoice in my sufferings for you, and I am completing in my flesh what is lacking in Christ’s afflictions for His body, that is, the church. I have become its servant, according to God’s administration that was given to me for you, to make God’s message fully known, the mystery hidden for ages and generations but now revealed to His saints” (1:24-26) The phrase “completing what is lacking in Christ’s affliction” is puzzling. How could Christ’s suffering on the Cross be lacking? Many Bible teachers believe Paul was talking about his own sufferings, which had not yet conformed to those of Christ. Other translations make this clearer: “I am glad when I suffer for you in my body, for I am participating in the sufferings of Christ that continue for his body, the church” (NLT).

C. Chapter Two.

1. Paul gets to the heart of the heresy facing the Colossians in this chapter. He begins with his desire that those who have not seen him face to face “may have all the riches of assured understanding and have the knowledge of God’s mystery—Christ. All the treasures of wisdom and knowledge are hidden in Him” (2:2-3). He presents God’s mystery to offset the mystical teachings they face and affirms that wisdom and knowledge are hidden in Christ.
2. He continues with “Be careful that no one takes you captive through philosophy and empty deceit based on human tradition, based on the elemental forces of the world, and not based on Christ. For the entire fullness of God’s nature dwells bodily in Christ, and you have been filled by Him, who is the head over every ruler and authority. You were also circumcised in Him with a circumcision not done with hands, by putting off the body of flesh, in the circumcision of the Messiah (2:8-11).
3. He addresses the practice of the Judaizers and worship of angels. “Therefore, don’t let anyone judge you in regard to food and drink or in the matter of a festival or a new moon or a Sabbath day. These are a shadow of what was to come; the substance is the Messiah. Let no one disqualify you, insisting on ascetic practices and the worship of angels, claiming access to a visionary realm and inflated without cause by his unspiritual mind (2:16-18).

D. Chapter Three.

1. Paul admonishes them to set their minds on the things above and not upon the earth (3:2). He then exhorts them to purity and calls them to unity: “Therefore, put to death what belongs to your worldly nature: sexual immorality, impurity, lust, evil desire, and greed, which is idolatry. Because of these, God’s wrath comes on the disobedient, and you once walked in these things when you were living in them. But now you must also put away all the following: anger, wrath, malice, slander, and filthy language from your mouth. Do not lie to one another, since you have put off the old self with its practices and have put on the new self. You are being renewed in knowledge according to the image of your Creator. In Christ there is not Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, slave and free; but Christ is all and in all (3:5-11).
2. He gives words about the Christian life: “put on heartfelt compassion, kindness, humility, gentleness, and patience, accepting one another and forgiving one another if anyone has a complaint against another. Just as the Lord has forgiven you, so you must also forgive. Above all, put on love—the perfect bond of unity. And let the peace of the Messiah, to which you were also called in one body, control your hearts. Be thankful. Let the message about the Messiah dwell richly among you, teaching and admonishing one another in all wisdom, and singing psalms, hymns, and spiritual songs, with gratitude in your hearts to God” (3:12-16).
3. He closes with practical instruction and a warning: “Wives, be in subjection to your husbands, as is fitting in the Lord. Husbands, love your wives, and be not bitter against them. Children, obey your parents in all things, for this is well-pleasing in the Lord. Fathers, provoke not your children, that they not be discouraged. Servants, obey in all things them that are your masters according to the flesh; not with eyeservice, as men-pleasers, but in singleness of heart, fearing the Lord: whatsoever you do, work heartily, as unto the Lord, and not unto men; knowing that from the Lord you shall receive the recompense of the inheritance: you serve the Lord Christ. For he that does wrong shall receive again for the wrong that he has done: and there is no respect of persons (3:18-25).

E. Chapter Four.

1. Paul continues with a word to masters but then gives a request for prayer for himself and his companions: “Masters, render unto your servants that which is just and equal; knowing that you also have a thanksgiving; praying for us also, that God may open unto us a door for the word, to speak the mystery of Christ, for which I am also in bonds; that I may make it manifest, as I ought to speak. Walk in wisdom toward them that are without, redeeming (making most of) the time. Let your speech be always with grace, seasoned with salt, that ye may know how ye ought to answer each one” (4:1-6).
2. He closes the epistle with a word about Tychicus and Onesimus who will carry the epistle back to Colosse. Then he sends greetings from a number of people with him in Rome, and then gives salutations as well. He requests that this epistle be read among the church of the Laodiceans and that the epistle to them be read at Colosse as well (4:16). The epistle to the Laodiceans has not yet been found.

F. Discussion Questions, Application and Passing it On.

1. Gnosticism, although originating in the 1st century, has evolved into a comprehensive challenge to the church, particularly within the New Age movement. It has infiltrated mainstream denominations and drawn many away from the solid truths in the Bible. How would you address anything that you may see in your local church from what you have learned from Colossians?
2. How would you speak to someone who uses Colossians 1:15 in an attempt to deny the deity of Christ?
3. Do you redeem the time (4:5)? The context would indicate using the time you are in communication with unbelievers. However, there are several ways this verse could be interpreted. How would you redeem or make the most of your time?

A. Overview and Summary.

1. Ephesians is one of the so-called “prison letters” written by Paul from his imprisonment in Rome along with Philippians, Colossians, and Philemon. This would put the writing about 60-62 AD. The city of Ephesus was the old capital of Asia Minor, now in modern-day Turkey. It was located on the east side of the Aegean Sea at the mouth of the Cayster River, which later silted up and caused the eventual decline of what was once a thriving trade center. It was known for the temple to Artemis, or the goddess Diana, which was the center of pagan worship of that false deity. Paul’s preaching resulted in a riot led by the silversmith Demetrius, as recorded in Acts 19:24-41.
2. The first three chapters focus on theology, or Christian doctrine, while the last three chapters are on Christian practical behavior. A key theme of the book is the mystery, or previously unrevealed truth, that the church is comprised of Gentiles who are part of the body of Christ and are partakers of God’s promise in Christ through the gospel.

B. Chapter One.

1. Paul opens with a strong word about God’s predestination: “Praise the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavens. For He chose us in Him, before the foundation of the world, to be holy and blameless in His sight. In love, He predestined us to be adopted through Jesus Christ for Himself, according to His favor and will, to the praise of His glorious grace that He favored us with in the Beloved” (1:3-6). If God chose us before the foundation of the world, how could He ever un-choose us?
2. He continues with a solid statement of the gospel: “We have redemption in Him through His blood, the forgiveness of our trespasses, according to the riches of His grace that He lavished on us with all wisdom and understanding” (1:7-8). He then gives us a validation of our inheritance in Christ: “When you heard the message of truth, the gospel of your salvation, and when you believed in Him, you were also sealed with the promised Holy Spirit. He is the down payment of our inheritance, for the redemption of the possession, to the praise of His glory” (1:13-14).
3. He prays that the believers in Ephesus would receive a spirit of wisdom and revelation in the knowledge of Him. That they may know “what is the hope of His calling, what the glorious riches of His inheritance are among the saints, and what is the immeasurable greatness of His power to us who believe, according to the working of His vast strength” (1:18b-19).
4. The chapter concludes with: “He demonstrated this power in the Messiah by raising Him from the dead and seating Him at His right hand in the heavens—far above every ruler and authority, power and dominion, and every title given, not only in this age but also in the one to come. And He put everything under His feet and appointed Him as head over everything for the church, which is His body, the fullness of the One who fills all things in every way” (1:20-23).

C. Chapter Two.

1. He begins by reminding us that we were dead in our trespasses and sins but that Christ has made us alive in Him and that we were saved by grace through faith, not of ourselves, but it is God’s gift, not of works, so that no one can boast (2:8-9).
2. He addresses unity and reminds the Gentiles that they were without a Messiah, excluded from the citizenship of Israel, foreigners of the covenants of promise, without hope and without God in the world (2:12). “But now in Christ Jesus, you who were far away have been brought near by the blood of the Messiah. For He is our peace, who made both groups one and tore down the dividing wall of hostility” (2:13-14).
3. Paul concludes this line of argument with “He did this so that He might reconcile both to God in one body through the cross and put the hostility to death by it. When the Messiah came, He proclaimed the good news of peace to you who were far away and peace to those who were near. For through Him we both have access by one Spirit to the Father. So, then you are no longer foreigners and strangers, but fellow citizens with the saints, and members of God’s household” (2:16-19).

D. Chapter Three.

1. Paul explains that the Gentiles are now “coheirs, members of the same body, and partners of the promise in Christ Jesus through the gospel. I was made a servant of this gospel by the gift of God’s grace that was given to me by the working of His power” (3:6-7). He continues with: This grace was given to me-the least of all the saints—to proclaim to the Gentiles the incalculable riches of the Messiah, and to shed light for all about the administration of the mystery hidden for ages in God who created all things” (3:8-9).
2. Paul reveals his desire for them in his prayers: “For this reason I kneel before the Father from whom every family in heaven and on earth is named. I pray that He may grant you, according to the riches of His glory, to be strengthened with power in the inner man through His Spirit, and that the Messiah may dwell in your hearts through faith. I pray that you, being rooted and firmly established in love, may be able to comprehend with all the saints what is the length and width, height and depth of God’s love, and to know the Messiah’s love that surpasses knowledge, so you may be filled with all the fullness of God” (3:14-19).
3. He concludes this chapter with: “Now to Him who is able to do above and beyond all that we ask or think, according to the power that works in us—to Him be glory in the church and in Christ Jesus to all generations, forever and ever. Amen” (3:20-21).

E. Chapter Four.

1. The chapter begins with Paul urging the Ephesians to: “walk worthy of the calling you have received, with all humility and gentleness, with patience, accepting one another in love, diligently keeping the unity of the Spirit with the peace that binds us. There is one body and one Spirit—just as you were called to one hope at your calling—one Lord, one faith, one baptism, one God and Father of all, who is above all and through all and in all” (4:1-6).
2. He then presents the concept of Christ first descending into Hades and then ascending to heaven. He refers to Psalm 68:18: “When He ascended on high, He took prisoners into captivity; He gave gifts to people” (4:8). His full text on this is: “But what does “He ascended” mean except that He descended to the lower parts of the earth? The One who descended is also the One who ascended far above all the heavens, that He might fill all things” (4:9-10). From this portion of Paul’s text, a portion of what is called the “Apostle’s Creed” was developed in 5th-century Gaul. It is called the Apostle’s Creed, not because the Apostles developed it, but because it contains the Apostles’ teaching. Many churches, both Roman Catholic and Protestant, use the Apostles’ Creed in their liturgical services. It states the essentials of the Christian faith, including the Trinity, the virgin birth, the forgiveness of sins, Christ’s eventual return, and judgment.
3. The full text of the Creed says that Christ “descended into hell,” but many churches omit this phrase as they deem it offensive. That is because they do not understand the difference between “hell” and “Hades”. The Hebrew text of the Old Testament calls the place where the souls of men go as “Sheol” or place of the dead. When the Old Testament was translated into Greek, the Greek word “Hades” was used. The Lord Jesus provided additional insight on Hades. In Luke 16:19-31, Jesus tells of a man called Lazarus and of one just referred to as a rich man. They both die and Lazarus is carried by the angels to Abraham’s side while the rich man is carried to a place of torment in Hades. Abraham’s side, or “bosom” as some translations call it, is the comfortable portion of Hades or Paradise. The rich man went to hell, or the place of torment. The rich man asks Abraham to send Lazarus with water to ease his torment, but Abraham replies this is impossible due to a great chasm between where he and Lazarus are (Paradise) and the place of torment in Hades called hell. Jesus referred to Paradise on the Cross in His dialogue with the repentant thief: “today, you will be with me in Paradise” (Luke 23:43).
4. Many Bible teachers believe, based upon this passage in Ephesians 4:8, the soul of Jesus descended into Hades (Paradise) while His body remained in the tomb for three days. While in Hades, He preached a message of judgment upon those in torment in hell. These same teachers believe when He ascended, he took “captive” all the souls with him to heaven thereby emptying Paradise. This viewpoint is not accepted by all Bible teachers. However, it is not a crucial item of the faith as the New Testament reveals when we die, we will be with Jesus wherever He is (Philippians 1:22-24).
5. Paul tells us that Jesus gave different gifted individuals to the church. He lists five: apostles, prophets, evangelists, pastors, and teachers (Ephesians 4:11). These gifted individuals are often referred to as comprising “the five-fold ministry.” What is often overlooked is these gifted individuals’ mission is “for the training of the saints in the work of ministry, to build up the body of Christ, until we all reach unity in the faith and in the knowledge of God’s Son, becoming mature with a stature measured by Christ’s fullness. Then we will no longer be little children, tossed by the waves and blown around by every wind of teaching, by human cunning with cleverness in the techniques of deceit” (4:12-14). But often, these gifted ones only minister to their particular church body and do not train others to minister themselves.
6. There is ongoing discussion about whether the gifts of apostles and prophets are still active today. Some believe these gifts ceased after the first century with the original apostles, as their foundational mission was completed. However, others believe these gifts continue in the church today, though their role may look different from the foundational apostles and prophets of the early church. The Old Testament provides a test for prophets: if their prophecies do not come to pass, they are considered false prophets. In the New Testament context, the term “apostle” can also refer to “sent ones”, such as missionaries or leaders sent by a church or fellowship to spread the gospel. The gift of pastor, often translated as “shepherd,” is a key role in the church, focusing on the care and guidance of God’s people, though it is mentioned only once in this letter. Teachers and evangelists continue to serve in the church today, but it is essential for these gifted individuals to not only minister to the church but also to equip others for ministry, to build up the body of Christ so that more can be sent out to carry the gospel forward.
7. Paul spends the rest of the chapter presenting instructions about living the new life in Christ. He admonishes not to walk as the Gentiles walk in the futility of their thoughts (4:17). He tells them they have put off the old way of life and are being renewed in the spirit of their minds (4:22-23). He tells us to speak truth to our neighbors, to be angry but not let the sun go down on our anger. He speaks against thievery and not allowing foul language to come from our mouths. He says not to grieve the Holy Spirit and “be kind and compassionate to one another, forgiving one another, just as God also forgave you in Christ” (4:32).

F. Chapter Five.

1. Paul continues with his instruction by telling us to “be imitators of God, as dearly loved children” (5:1). He cautions strongly that sexual impurity and greed should not be heard among us. He continues by telling us that course and crude joking are not suitable but rather the giving of thanks (5:3-4). As previously warned in his epistles to Corinth: “For know and recognize this: Every sexually immoral or impure or greedy person, who is an idolater, does not have an inheritance in the kingdom of the Messiah and of God” (5:5). As explained in the synopsis of the book of 1^st Corinthians, many Bible teachers believe this applies to an unsaved person. Although this is true, consider the example in the Old Testament of Esau, who lost his inheritance for a bowl of stew. Or Jesus’ parable of the Prodigal son who wasted his inheritance on sinful living. For a saved person who continues in sinful living, this pertains to rewards at the judgment seat of Christ.
2. He warns us again: “Let no one deceive you with empty arguments, for God’s wrath is coming on the disobedient because of these things. Therefore, do not become their partners. For you were once darkness, but now you are light in the Lord. Walk as children of light— for the fruit of the light results in all goodness, righteousness, and truth—discerning what is pleasing to the Lord” (5:6-9).
3. Paul continues with words to married couples and compares the relationship to the church and Christ: “Wives, submit to your own husbands as to the Lord, for the husband is the head of the wife as Christ is the head of the church. He is the Savior of the body. Now as the church submits to Christ, so wives are to submit to their husbands in everything. Husbands, love your wives, just as Christ loved the church and gave Himself for her to make her holy, cleansing her with the washing of water by the word. He did this to present the church to Himself in splendor, without spot or wrinkle or anything like that, but holy and blameless. In the same way, husbands are to love their wives as their own bodies. He who loves his wife loves himself. For no one ever hates his own flesh but provides and cares for it, just as Christ does for the church, since we are members of His body (5:22-30).

G. Chapter Six.

1. In the final chapter to the Ephesians, Paul opens with advice to children and fathers. He admonishes Children to obey their parents as they would obey Christ. His words to fathers are not to stir up anger in their children but to bring them up in the training and instruction of the Lord (6:1-4). He also instructs slaves and masters in their relationship to each other (6:5-9).
2. The chapter concludes with words about spiritual warfare and the armor of God: “Finally, be strengthened by the Lord and by His vast strength. Put on the full armor of God so that you can stand against the tactics of the Devil. For our battle is not against flesh and blood, but against the rulers, against the authorities, against the world powers of this darkness, against the spiritual forces of evil in the heavens” (6:10-12). He gives an analogy using armor of soldiers: “Stand therefore, having girded your loins with truth, and having put on the breastplate of righteousness, and having shod your feet with the preparation of the gospel of peace; taking up the shield of faith, by which you shall be able to quench all the fiery darts of the evil one. And take the helmet of salvation, and the sword of the Spirit, which is the word of God: with all prayer and supplication praying at all seasons in the Spirit, and watching in all perseverance and supplication for all the saints” (6:14-18).

H. Discussion Questions, Application and Passing it On.

1. Have you ever considered the opening words of this epistle about God choosing us in eternity past before the foundation of the world as a strong promise we will never lose our salvation? This was before all of your sins past, present and future occurred. This confirms your salvation is all of God and not according to your works. Pass this truth on to someone who may be wavering in their faith about the security of their salvation.
2. Is the explanation of the difference of what is meant by Hell and Hades helpful? Would you be able to explain that to someone else?
3. If you are a “gifted one” as listed in chapter four, are you ministering to others to build them up and train them to minister themselves?
4. Do you put on “the whole armor of God” in your personal spiritual warfare?

A. Overview and Summary.

1. The Apostle Paul wrote this letter to churches located in the region of Galatia, which is modern-day Turkey. This is the only epistle written to more than one church in a city. Most scholars put the date of its writing about 50 AD. This is due to his mention of his going up to the Jerusalem Council (2:1), which is believed to have occurred in 49 AD, so it is believed this epistle must have been written shortly afterward. The region of Galatia was populated by Gentiles descended from a migration of Celtic people from Gaul or modern-day France in the third century BC. Paul had previously established churches in Galatia: Pisidian Antioch, Iconium, Lystra and Derbe during his missionary journeys as recorded in the book of Acts.
2. It is the only one of Paul’s epistles not including a commendation to the churches because of his great concern they had drifted into heresy. The foundation of the Christian faith is justification by faith: by grace through faith in Jesus Christ alone. The Galatians were Gentiles, but they had been influenced by Jews who claimed they must adopt the Jewish practices of the Law in order to be saved (see 1:7; 4:17,21; 5:2-12; 6:12-13). The basis of man-made religion is always justification by works, or what man is capable of. The true gospel is centered on what God has done through His Son Jesus Christ.

B. Chapter One.

1. Paul opens the book by expressing his authority as an Apostle: “not from men or by man, but by Jesus Christ and God the Father who raised Him from the dead” (1:1). After greeting them with grace from God the Father and Jesus Christ he gets right into the purpose of his writing which is to confront false teaching: “I am amazed that you are so quickly turning away from Him who called you by the grace of Christ and are turning to a different gospel—not that there is another gospel, but there are some who are troubling you and want to change the good news about the Messiah. But even if we or an angel from heaven should preach to you a gospel other than what we have preached to you, a curse be on him! As we have said before, I now say again: If anyone preaches to you a gospel contrary to what you received, a curse be on him! (1:6-9).
2. Paul continues by stating he did not receive the gospel from man but by revelation from Jesus Christ. He relates how, after his conversion, he went to Arabia and then back to Damascus, and only after three years, did he go up to Jerusalem, where he stayed with Peter for 15 days and did not see any of the other Apostles except James, the half-brother of Jesus (1:17-19). The chapter concludes with: ‘I remained personally unknown to the Judean churches in Christ; they simply kept hearing: ‘He who formerly persecuted us now preaches the faith he once tried to destroy.” And they glorified God because of me’” (1:22-24).

C. Chapter Two.

1. Paul continues with his defense of the gospel he preaches: “Then after 14 years I went up again to Jerusalem with Barnabas, taking Titus along also. I went up according to a revelation and presented to them the gospel I preach among the Gentiles—but privately to those recognized as leaders—so that I might not be running, or have run the race, in vain” (2:1-2). “This issue arose because of false brothers smuggled in, who came in secretly to spy on the freedom that we have in Christ Jesus, in order to enslave us. But we did not give up and submit to these people for even an hour, so that the truth of the gospel would be preserved for you” (2:4-5).
2. Paul relates how he did not receive anything from the other Apostles except an agreement that they would minister to the circumcised (the Jews) while he was to go to the Gentiles (2:6-9). He makes mention of how he opposed Peter to his face when he came to Antioch and ate at first with the Gentiles but when men came from James in Jerusalem, he withdrew so as not to offend them. Paul confronts Peter with: “If you, who are a Jew, live like a Gentile and not like a Jew, how can you compel Gentiles to live like Jews?” (2:14b).
3. He continues with a strong word about the true gospel: “We who are Jews by birth and not “Gentile sinners” know that no one is justified by the works of the law but by faith in Jesus Christ. And we have believed in Christ Jesus so that we might be justified by faith in Christ and not by the works of the law, because by the works of the law no human being will be justified” (2:15-16).
4. He concludes the chapter with: “For through the law I have died to the law, so that I might live for God. I have been crucified with Christ, and I no longer live, but Christ lives in me. The life I now live in the body, I live by faith in the Son of God, who loved me and gave Himself for me. I do not set aside the grace of God, for if righteousness comes through the law, then Christ died for nothing” (2:19-21).

D. Chapter Three.

1. Paul opens with very harsh words: “You foolish Galatians! Who has hypnotized you, before whose eyes Jesus Christ was vividly portrayed as crucified? I only want to learn this from you: Did you receive the Spirit by the works of the law or by hearing with faith? Are you so foolish? After beginning with the Spirit, are you now going to be made complete by the flesh? (3:1-3). He reminds them how Abraham believed God and it was credited to him for righteousness (3:6). He continues with the blessing to Abraham that through him all the nations would be blessed (3:8).
2. He sharply reminds them all those who rely upon the law are cursed as no one is justified by the law but by faith (3:11) and that Christ redeemed us from the curse of the Law by becoming a curse for us by hanging on a tree (crucified) (3:13). He continues: “Before this faith came, we were confined under the law, imprisoned until the coming faith was revealed. The law, then, was our guardian until Christ, so that we could be justified by faith. But since that faith has come, we are no longer under a guardian, for you are all sons of God through faith in Christ Jesus” (3:23-26). This “guardian” Paul refers to, is an analogy of the practice of wealthy people who would have a trusted servant or slave escort their children to school thereby keeping them safe. He is saying the Law’s purpose was to show us what righteousness means until Christ could fulfill that function by giving us righteousness through His death and resurrection.

E. Chapter Four.

1. After telling the Galatians in the previous chapter that they are heirs of the promise (3:29), he instructs them if the heir is a child, they are no different from a slave although they own everything until the time appointed by their father. In the same way, he continues, we were in slavery until the time appointed when “God sent His Son, born of a woman, born under the law, to redeem those under the law, so that we might receive adoption as sons. And because you are sons, God has sent the Spirit of His Son into our hearts, crying, “Abba, Father!” So you are no longer a slave but a son, and if a son, then an heir through God” (4:b-7). The phrase “Abba” is a term of endearment which the gospel gives us such a right to call our heavenly Father.
2. He then expresses his concern they have gone back to practices which have no value such as special days, seasons, months and years and his time with them was wasted (4:10-11). He expresses his frustration: “My children, I am again suffering labor pains for you until Christ is formed in you. I would like to be with you right now and change my tone of voice, because I don’t know what to do about you” (4:19-20).
3. He then goes into an analogy of Abraham’s two sons. One born of the flesh from a slave and one born by promise of a free woman. These two women represent two covenants; the slave (Hagar) bearing children into slavery. The other (Sarah), bearing children into the freedom of promise. He closes the chapter with: “Therefore, brothers, we are not children of the slave but of the free woman” (4:31).

F. Chapter Five.

1. He opens with a strong admonition: “Christ has liberated us to be free. Stand firm then and don’t submit again to a yoke of slavery” (5:1). He then disparages the practice of circumcision which was a sign of obedience to the Law and the only thing that matters is faith working through love (5:2-6).
2. He continues: “For you were called to be free, brothers; only don’t use this freedom as an opportunity for the flesh, but serve one another through love. For the entire law is fulfilled in one statement: Love your neighbor as yourself. But if you bite and devour one another, watch out, or you will be consumed by one another” (5:13-15).
3. He continues with a comparison of walking by the Spirit or by the flesh: “I say then, walk by the Spirit and you will not carry out the desire of the flesh. For the flesh desires what is against the Spirit, and the Spirit desires what is against the flesh; these are opposed to each other, so that you don’t do what you want. But if you are led by the Spirit, you are not under the law” (5:16-18).
4. He warns them of the fruits of the flesh: Now the works of the flesh are obvious: sexual immorality, moral impurity, promiscuity, idolatry, sorcery, hatred, strife, jealousy, outbursts of anger, selfish ambitions, dissensions, factions, envy, drunkenness, carousing, and anything similar. I tell you about these things in advance—as I told you before—that those who practice such things will not inherit the kingdom of God” (5:19-21).
   In line with Paul’s warning, it’s important to understand that these sinful practices can cause a believer to forfeit their spiritual inheritance—eternal rewards and fellowship with God in His Kingdom. While this does not necessarily imply the loss of salvation itself, it highlights the serious consequences of willfully living according to the flesh. As seen in 1 Corinthians 6:9-10, Paul also warns that those who persist in such behavior without repentance are at risk of being excluded from God’s kingdom. However, salvation is secure for those who continue in faith, but it requires a continual walk of repentance, holiness, and obedience to Christ. The Bible makes it clear that salvation is not a one-time event but a journey of faith, one that demands perseverance in love and righteousness. Salvation is available through faith but requires active perseverance. As 1 Corinthians 3:15 reminds us, one’s works will be tested by fire, and while a believer may experience the loss of rewards for unfaithfulness, they will still be saved, though as though through fire. Therefore, this passage should not be interpreted as indicating that those who struggle or fall into sin were never truly saved. Instead, it is a call to live in accordance with the Spirit, to actively pursue holiness, and to repent when we fall short. Our walk with Christ involves continual growth and transformation by the Holy Spirit, who empowers us to live in victory over the works of the flesh.
5. He closes the chapter with words demonstrating the fruits of the Spirit: But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faith, gentleness, self-control. Against such things, there is no law. Now those who belong to Christ Jesus have crucified the flesh with its passions and desires. Since we live by the Spirit, we must also follow the Spirit. We must not become conceited, provoking one another, envying one another (5:22-26).

G. Chapter Six.

1. He opens the final chapter with: “Brothers, if someone is caught in any wrongdoing, you who are spiritual should restore such a person with a gentle spirit, watching out for yourselves so you also won’t be tempted” (6:1). He continues about caring for one another: The one who is taught the message must share all his good things with the teacher. Don’t be deceived: God is not mocked. For whatever a man sows he will also reap, because the one who sows to his flesh will reap corruption from the flesh, but the one who sows to the Spirit will reap eternal life from the Spirit. So, we must not get tired of doing good, for we will reap at the proper time if we don’t give up. Therefore, as we have opportunity, we must work for the good of all, especially for those who belong to the household of faith” (6:6-10).
2. He concludes with reference about writing in large letters which some have interpretated to mean that he still had some suffering in his eyesight which may have been the thorn in the flesh he refers to in 2nd Corinthians 12:7. He continues: “But as for me, I will never boast about anything except the cross of our Lord Jesus Christ. The world has been crucified to me through the cross, and I to the world” (6:14). He closes the epistle with: “Brothers, the grace of our Lord Jesus Christ be with your spirit. Amen” (6:18).

H. Discussion Questions, Application and Passing it On.

1. Many Christians inadvertently live in a sort of a law to themselves such as certain practices they have. But freedom in Christ means we are set free from such things. Not to walk according to the flesh, but according to the Spirit. How are you walking?
2. There are many gospels out there, such as Mormonism, the beliefs of Jehovah’s Witnesses, Buddhism, etc. They all depend upon self-work for justification or attainment of something. Do you believe the true gospel? Are you able to convey that to others? Do you truly believe Paul’s words that those who present such false gospels are truly cursed?
3. What are your thoughts about Paul’s warning of the various sins that can prevent us from inheriting the kingdom of God? Do you view that as a genuine possibility if you do not take action to renounce the sin in your life?

A. Overview and Summary.

1. This is actually the third epistle the Apostle Paul wrote to the church at Corinth. As was explained in the synopsis of 1st Corinthians, the very first letter from Paul has never been discovered, although he references it in 1 Corinthians 5:9. It is believed that Paul wrote this letter in late 55AD or possibly early 56AD from Philippi during his third missionary journey.
2. Whereas 1st Corinthians is a corrective letter pertaining to Paul’s confrontation of moral decay in the Corinthian church, this epistle is Paul’s defense of his apostleship and confrontation of heresy brought in by false teachers. Although not a doctrinal book overall, many scholars consider 5:21 the clearest and most concise rendering of the substitutionary atonement of Christ in a single New Testament verse.

B. Chapter One.

1. The chapter opens by Paul stating he is an Apostle by “God’s will” which is the first mention of his defense of his apostolic status. He writes mentioning Timothy as a co-sender of the epistle (1:1). He then presents his viewpoint of suffering under the guidance of the Holy Spirit, saying that He comforts us in our affliction so that we may be a comfort to others (1:4). He then relates how he suffered greatly: “For we don’t want you to be unaware, brothers, of our affliction that took place in Asia: we were completely overwhelmed—beyond our strength—so that we even despaired of life. Indeed, we personally had a death sentence within ourselves, so that we would not trust in ourselves but in God, who raises the dead. He has delivered us from such a terrible death, and He will deliver us. We have put our hope in Him that He will deliver us again while you join in helping us by your prayers” (1:8-11). It is believed that this occurred while he was in Ephesus, as recorded in Acts chapter 19. He also suffered on many other occasions for the sake of the gospel.
2. He then says his conscience testifies he and his companions conducted themselves towards the world and to the Corinthians in sincerity and purity and not by fleshy wisdom but by God’s grace (1:12). He then discusses his travel plans to Corinth which was postponed but encourages them with: “Now it is God who strengthens us, with you, in Christ and has anointed us. He has also sealed us and given us the Spirit as a down payment in our hearts (1:21-22). The indwelling Holy Spirit is a tremendous validation that God will complete the work of perfection in us (Philippians 1:6).

C. Chapter Two.

1. He discusses the man who had greatly sinned and how he had written to them in 1 Corinthians about the need to discipline him as a church. They followed his instructions and now he writes: “The punishment inflicted by the majority is sufficient for that person. As a result, you should instead forgive and comfort him. Otherwise, this one may be overwhelmed by excessive grief. Therefore, I urge you to reaffirm your love to him” (2:6-8).
2. He concludes with: “But thanks be to God, who always puts us on display in Christ and through us spreads the aroma of the knowledge of Him in every place. For to God, we are the fragrance of Christ among those who are being saved and among those who are perishing. To some we are an aroma of death leading to death, but to others, an aroma of life leading to life” (2:14-16). This is an analogy to a victorious military parade where the triumphant procession of victors would lead captives along a parade route to the destination where the captives would be executed. Incense would be burned along the way so to the victorious, it would be an aroma celebrating victory. But to those who would perish, it would be an aroma of coming death. To those being saved, Paul and his companions were like an aroma of eternal life. But to those who rejected the gospel, it was an aroma of coming death and eternal torment.

D. Chapter Three.

1. He opens the chapter by likening the Corinthians to living letters: “You yourselves are our letter, written on our hearts, recognized and read by everyone. It is clear that you are Christ’s letter, produced by us, not written with ink but with the Spirit of the living God—not on stone tablets but on tablets that are hearts of flesh” (3:2-3). He then presents his competence of the ministry of the New Covenant, not of letters but of the Spirit (3:6).
2. He then discusses the New Covenant by comparing it to the Old Covenant under Moses. When Moses would commune with God, his face would take on a radiance. But afterward, Moses would cover his face with a veil so that as the radiance faded, the Israelites would not see that happening and lose heart. He says that even today, a veil is over the heart of those hearing the Law being read, “but whenever a person turns to the Lord, the veil is removed. Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom. We all, with unveiled faces, are looking as in a mirror at the glory of the Lord and are being transformed into the same image from glory to glory; this is from the Lord who is the Spirit” (3:16-18).

E. Chapter Four.

1. He opens with a statement of the truth of his ministry: “we have renounced shameful secret things, not walking in deceit or distorting God’s message, but commending ourselves to every person’s conscience in God’s sight by an open display of the truth (4:2). He continues with likening his body as a clay jar containing God’s treasure: “Now we have this treasure in clay jars, so that this extraordinary power may be from God and not from us. We are pressured in every way but not crushed; we are perplexed but not in despair; we are persecuted but not abandoned; we are struck down but not destroyed. We always carry the death of Jesus in our body, so that the life of Jesus may also be revealed in our body” (4:7-10).
2. He concludes with: Therefore, we do not give up. Even though our outer person is being destroyed, our inner person is being renewed day by day. For our momentary light affliction is producing for us an absolutely incomparable eternal weight of glory. So, we do not focus on what is seen, but on what is unseen. For what is seen is temporary, but what is unseen is eternal” (4:16-18).

F. Chapter Five.

1. He writes of his longing to put on his dwelling in heaven. He confirms God’s promise to us through the Spirit given to us as a down payment of eternal life with Him (5:2-5). He gives what will become a very famous verse: “we walk by faith, not by sight” and a charge to be well pleasing to Him (5:7;9). A stern admonition follows this: “For we must all appear before the tribunal of Christ, so that each may be repaid for what he has done in the body, whether good or bad” (5:10). This points us back to what we are building with in chapter 3.
2. He gives us an encouraging word which many have chosen to memorize: “Therefore, if anyone is in Christ, he is a new creation; old things have passed away, and behold, all things have become new” (5:17). He then gives us a ministry: “Everything is from God, who reconciled us to Himself through Christ and gave us the ministry of reconciliation” (5:18). He concludes this chapter with the forementioned verse (in the introduction) that gives us a concise statement of the substitutionary atonement of Christ: “He made the One who did not know sin to be sin for us, so that we might become the righteousness of God in Him” (5:21).

G. Chapter Six.

1. Paul gives us a summary of the character of his ministry: “giving no occasion of stumbling in anything, that our ministry not be blamed; but in everything commending ourselves, as ministers of God, in much patience, in afflictions, in necessities, in distresses, in stripes, in imprisonments, in tumults, in labors, in watching, in fasting; in pureness, in knowledge, in longsuffering, in kindness, in the Holy Spirit, in love unfeigned, in the word of truth, in the power of God; by the armor of righteousness on the right hand and on the lee, by glory and dishonor, by evil report and good report; as deceivers, and yet true; as unknown, and yet well known; as dying, and behold, we live; as chastened, and not killed; as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things” (6:4-10).
2. He warns us not to be in partnership with unbelievers: “Do not be mismatched with unbelievers. For what partnership is there between righteousness and lawlessness? Or what fellowship does light have with darkness? What agreement does Christ have with the Devil? Or what does a believer have in common with an unbeliever? And what agreement does God’s sanctuary have with idols? For we are the sanctuary of the living God” (6:14-16a).

H. Chapter Seven.

1. Paul opens with an admonition: “Therefore, dear friends, since we have such promises, let us cleanse ourselves from every impurity of the flesh and spirit, completing our sanctification in the fear of God” (7:1). He continues with praise for the Corinthians with confidence and pride of them in all Paul’s and his companion’s afflictions.
2. He goes on to say that the previous letter he sent, although grieved them, he does not regret sending it (7:8). He concludes the chapter by expressing comfort over the joy that Titus had when he came because his spirit was refreshed by them (7:13b).

I. Chapter Eight. The chapter is devoted to Paul’s appeal to the Corinthians to complete the collection begun a year ago for the brothers in Jerusalem. He concludes with some details about how the funds collected will be administered with the assistance of Titus whom the churches in Macedonia trust with such a large amount (8:7).

J. Chapter Nine.

1. Paul continues with instructions about giving: “The person who sows sparingly will also reap sparingly, and the person who sows generously will also reap generously. Each person should do as he has decided in his heart—not reluctantly or out of necessity, for God loves a cheerful giver. And God is able to make every grace overflow to you, so that in every way, always having everything you need, you may excel in every good work” (9:6-8).
2. The chapter concludes with a promise: “Now the One who provides seed for the Sower, and bread for food will provide and multiply your seed and increase the harvest of your righteousness. You will be enriched in every way for all generosity, which produces thanksgiving to God through us. For the ministry of this service is not only supplying the needs of the saints, but is also overflowing in many acts of thanksgiving to God. They will glorify God for your obedience to the confession of the gospel of Christ, and for your generosity in sharing with them and with others through the proof provided by this service” (9:10-13).

K. Chapter Ten.

1. Paul defends his apostolic authority. He has some in mind whom he wishes to confront when he plans to come who are accusing Paul and his companions of unspiritual behavior (10:2). He reminds them our weapons of spiritual warfare are not worldly but powerful through God for the demolition of strongholds. He is ready to punish any disobedience once it has been confirmed (10:4-6).
2. He says that he does not mean to terrify them with his letters. He refers to some who say: “’His letters are weighty and powerful, but his physical presence is weak, and his public speaking is despicable.’ Such a person should consider this: What we are in the words of our letters when absent, we will be in actions when present” (10:10-11).
3. He concludes with: “But we have the hope that as your faith increases, our area of ministry will be greatly enlarged, so that we may proclaim the good news to the regions beyond you, not boasting about what has already been done in someone else’s area of ministry. So, the one who boasts must boast in the Lord” (10:15b-17).

L. Chapter Eleven.

1. Paul introduces his concern that the Corinthians are being led astray by false teachers: “But I fear that, as the serpent deceived Eve by his cunning, your minds may be seduced from a complete and pure devotion to Christ. For if a person comes and preaches another Jesus, whom we did not preach, or you receive a different spirit, which you had not received, or a different gospel, which you had not accepted, you put up with it splendidly!” (11:3-4). He then reminds them he did not take support from them but “robbed other churches by taking pay from them to minister to you” (11:8).
2. Paul concludes the chapter with his qualifications and the many sufferings he has endured including being beaten, shipwrecked, stoned, receiving 39 lashes from the Jews, and a multitude of dangers from many sources. And not to mention, the daily pressure on him for the care of the churches (11:22-28).

M. Chapter Twelve.

1. Paul opens with a narrative of a man with a vision. Although he does not claim to be that man, most Bible scholars believe it was Paul. Possibly a vision given to him when he was stoned and left for dead. “I know a man in Christ who was caught up into the third heaven 14 years ago. Whether he was in the body or out of the body, I don’t know, God knows. I know that this man—whether in the body or out of the body I don’t know, God knows— was caught up into paradise. He heard inexpressible words, which a man is not allowed to speak” (12:2-4).
2. To avoid boasting or self-exaltation, Paul tells us of a physical ailment that he suffered, which he calls a “thorn in the flesh”. “I would not exalt myself, a thorn in the flesh was given to me, a messenger of Satan to torment me so I would not exalt myself. Concerning this, I pleaded with the Lord three times to take it away from me. But He said to me, “My grace is sufficient for you, for power is perfected in weakness.” Therefore, I will most gladly boast all the more about my weaknesses, so that Christ’s power may reside in me” (12:7b-9). Many bible scholars believe this describes an ailment that Paul had with his eyes. He often uses a scribe and signed the letter to the Galatians with “large letters” (Galatians 6:11). This might be a besetting symptom from his Damascus experience when a light forced him to the ground and he was blind for a few days.
3. He continues to defend his apostolic status: “The signs of an apostle were performed with great endurance among you—not only signs but also wonders and miracles” (12:12). He closes with his love for the Corinthians and his desire that they would be built up in the faith (12:19). He expresses his sorrow for those who have not repented of their former sins: “I will grieve for many who sinned before and have not repented of the moral impurity, sexual immorality, and promiscuity they practiced” (12:21b).

N. Chapter Thirteen.

1. This chapter contains Paul’s final warnings and exhortations. He begins with: “Every fact must be established by the testimony of two or three witnesses. I gave a warning when I was present the second time, and now I give a warning while I am absent to those who sinned before and to all the rest: If I come again, I will not be lenient, since you seek proof of Christ speaking in me. He is not weak toward you, but powerful among you” (13:1b-3). “Test yourselves to see if you are in the faith. Examine yourselves. Or do you yourselves not recognize that Jesus Christ is in you? —unless you fail the test” (13:6).
2. He closes with an exhortation and a blessing: “Finally, brothers, rejoice. Become mature, be encouraged, be of the same mind, be at peace, and the God of love and peace will be with you. Greet one another with a holy kiss. All the saints greet you. The grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit be with you all” (13:11-13).

O. Discussion Questions, Application and Passing it on.

1. Do you understand what the “Substitutionary Atonement of Jesus Christ” is? A suggestion is to memorize 2 Corinthians 5:21, which, as explained before, is a concise presentation of that doctrine in one verse. Be able to use that verse and be able to explain what it means in your personal evangelistic outreach.
2. Chapter two describes how Paul and his companions were an aroma of life and death, presenting this as an analogy to a military parade with burning incense, with victorious soldiers but captives being led to their execution. How do you view yourself? Are you an aroma bringing life to some by the gospel, yet also an aroma of death to those who are perishing?
3. Chapter four opens with Paul declaring that they have renounced shameful and secret things and are not walking in deceit or distorting God’s message. As you look at the current Christian culture, what evidence do you see that this is not being followed by many in prominent positions in Christian ministry? Have you renounced such things yourself?
4. Are you ready to stand before the Judgment Seat of Christ and account for the things done in your body after salvation? (2Cor. 5:10). If not, what steps do you need to begin now?
5. In Chapter six, Paul cautions against joining yourself to an unsaved person (mismatched or, as older translations say, unequally yoked), which is like yoking together two animals that are not the same. How might you apply this to your life in dating or in future marriage?
6. Chapter nine presents a spiritual truth that if you sow, or distribute, sparingly, you will reap accordingly and if you sow generously, you will also reap accordingly. How might this apply to how you manage your finances, health, or time for God’s kingdom work?
7. Chapter eleven warns against false teachers. How could you recognize false teachers today? Do you know some who preach the “prosperity gospel” or a message that is unbalanced and inconsistent with the whole context of Scripture?
8. Have you repented of your former sins of moral impurity, sexual immorality, and promiscuity you practiced? (12:21).
9. Have you tested yourself to ensure you are in the faith? (13:6). How would you have the assurance that you truly are in the faith?

A. Background and Summary.

1. This epistle of Paul to the church at Corinth, which was located in the southern part of Greece in the Roman province of Achaia, is actually a second letter that he wrote to that church. He refers to a previous letter he wrote to them: “I wrote to you in a letter” (5:9a), which has never been discovered. All of Paul’s letters, with the exception of those written to individuals such as the ones to Timothy, Titus, and Philemon, carry the name of the city or region in which the church was. It is believed he wrote this letter from Ephesus (16:8-9,19) during his third missionary journey about 55AD.
2. The purpose of his writing this letter was correctional in nature. Corinth was a major trade center and was considered a morally decadent place even by worldly standards. It was so corrupt that its name became synonymous with moral decay and debauchery. On the Acropolis, which was a high place above the rest of the city, was the temple to Aphrodite, the Greek goddess of love. It housed 1,000 cult prostitutes who would come down to the city each evening to offer their services to the citizens and foreign visitors. It was in this environment the church existed and Paul’s letter addresses many sins, including incest present in Corinth. It is a valuable letter to us today who also live in morally decaying societies.

B. Chapter One.

1. Paul greets the church and references “Sosthenes our brother” (1:1). It is not known who Sosthenes was. One interesting possibility is he is the same man mentioned in Acts 18:16-17, who was the leader of the synagogue and appears to have opposed Paul by bringing Paul before the Tribunal in Corinth. If it is, it is another example of the transforming Holy Spirit. Here, Sosthenes is with Paul as he writes to the church in Corinth from Ephesus. He may have been a co-author or the scribe and was well-known to the church.
2. Paul first praises the church: “I always thank my God for you because of God’s grace given to you in Christ Jesus, that by Him you were enriched in everything—in all speech and all knowledge. In this way, the testimony about Christ was confirmed among you, so that you do not lack any spiritual gift as you eagerly wait for the revelation of our Lord Jesus Christ” (1:4-7). Doing so shows Paul’s wisdom as he goes into his first criticism of them. A compliment before criticism always prepares the recipient to accept that criticism. He tackles the factions that existed among them. Some followed Apollos, who had ministered there previously, some followed Peter, some Christ, and even Paul himself. Divisions in a church always bring in major problems. Paul rhetorically asks, was Christ divided? Was Paul crucified for you? (1:13).
3. Paul then goes into a discussion of human wisdom as opposed to God’s wisdom: “For the message of the cross is foolishness to those who are perishing, but it is God’s power to us who are being saved” (1:18). He continues this dialogue. He asks, where is the scholar, the philosopher, the debater of this age? He concludes that line of reasoning with: “because God’s foolishness is wiser than human wisdom, and God’s weakness is stronger than human strength” (1:25). The chapter concludes with Paul noting not many believers are wise from a human perspective. God has given us Christ as wisdom for us (1:26,30).

C. Chapter Two.

1. Paul begins the chapter with a statement that he did not come to them with brilliance of speech or wisdom but in weakness, fear, and much trembling. He goes on to say he did not come with persuasive words but with powerful demonstration by the Spirit so their faith would not be based upon men’s wisdom but upon God’s power (2:1-5).
2. He concludes the chapter with additional comments about wisdom coming from God: “We speak God’s hidden wisdom in a mystery, a wisdom God predestined before the ages for our glory. None of the rulers of this age knew this wisdom, for if they had known it, they would not have crucified the Lord of glory. But as it is written: What eye did not see and what ear did not hear, and what never entered the human mind—God prepared this for those who love Him” (2:7-9). Paul probably had Isaiah 52:15 and 64:4 in mind. He continues: “The spiritual person, however, can evaluate everything, yet he himself cannot be evaluated by anyone. For who has known the Lord’s mind, that he may instruct Him? But we have the mind of Christ (2:15-16).

D. Chapter Three.

1. In this chapter, Paul challenges them: “Brothers, I was not able to speak to you as spiritual people but as people of the flesh, as babies in Christ. I gave you milk to drink, not solid food, because you were not yet ready for it. In fact, you are still not ready, because you are still fleshly” (3:1-3a). He gives them a very hard teaching and warning about how they are building upon their works coming out of their immaturity: “According to God’s grace that was given to me, I have laid a foundation as a skilled master builder, and another builds on it. But each one must be careful how he builds on it. For no one can lay any other foundation than what has been laid down. That foundation is Jesus Christ. If anyone builds on that foundation with gold, silver, costly stones, wood, hay, or straw, each one’s work will become obvious, for the day will disclose it because it will be revealed by fire; the fire will test the quality of each one’s work. If anyone’s work that he has built survives, he will receive a reward. If anyone’s work is burned up, it will be lost, but he will be saved; yet it will be like an escape through fire” (3:10-15). The warning indicates that the fire of the Holy Spirit will test the believer’s work. Anything that is of the flesh will perish, but that which is of the Lord will remain.
2. Paul continues with another stern warning: “Don’t you yourselves know that you are God’s sanctuary and that the Spirit of God lives in you? If anyone destroys God’s sanctuary, God will destroy him; for God’s sanctuary is holy, and that is what you are” (3:16-17). Most Bible teachers interpret this as a warning to those who would destroy the church. But, in the context, the previous passages are addressed to individuals and how they build. One can build with worthless things but still be saved through fire. This passage talks about someone being destroyed, which does not seem like being saved through fire. But the Holy Spirit dwells within individual believers. Corporately, they comprise the church. It could be that Paul’s thinking is that if your works are burned up, all that you worked for is destroyed, and you are left with nothing except salvation. As the late Bible teacher J. Vernon McGee put it, “Some will be in heaven because their foundation is Christ, but will smell as if they have been bought at a fire sale.”
3. Paul closes the chapter with a contrast once more between human wisdom and God’s wisdom: “No one should deceive himself. If anyone among you thinks he is wise in this age, he must become foolish so that he can become wise. For the wisdom of this world is foolishness with God, since it is written: He catches the wise in their craftiness; and again, The Lord knows that the reasonings of the wise are meaningless: (3:18-20).

E. Chapter Four.

1. The chapter opens with Paul’s description of proper biblical management: “A person should consider us in this way: as servants of Christ and managers of God’s mysteries. In this regard, it is expected of managers that each one of them be found faithful” (4:1-2). This is the proper way to view the gifted ones listed in Ephesians chapter four. Teachers, evangelists and pastors should view themselves as servants and manage correctly what Paul calls the mysteries of God. He continues that he does not know of anything placed against him in judgment. He states: “Don’t judge anything prematurely before the Lord comes, who will both bring to light what is hidden in darkness and reveal the intentions of the hearts. And then praise will come to each one from God” (4:5).
2. He then reminds them that both he and Apollos ministered to them in this way and desired they would learn the saying “nothing beyond what is written” (4:6). This is an excellent principle that we should not inject into our ministry ideas and concepts or opinions beyond what Scripture teaches. He accuses them of considering themselves as being “rich” and ruling as “kings” (4:8). Apparently, they considered themselves as fully ready to rule and reign with Christ. Paul then gives a humbling word about himself and the other apostles: “For I think God has displayed us, the apostles, in last place, like men condemned to die: We have become a spectacle to the world and to angels and to men. We are fools for Christ, but you are wise in Christ! We are weak, but you are strong! You are distinguished, but we are dishonored! Up to the present hour we are both hungry and thirsty; we are poorly clothed, roughly treated, homeless; we labor, working with our own hands. When we are reviled, we bless; when we are persecuted, we endure it; when we are slandered, we respond graciously. Even now, we are like the world’s garbage, like the dirt everyone scrapes off their sandals” (4:9-13).
3. He closes the chapter by telling them he does not intend to shame them but to warn them as a father. He became their father through the gospel and urged them to imitate him. He tells them he will come to them soon and not with talk but of the power of the kingdom of God. He asks them a rhetorical question: “What do you want? Should I come to you with a rod, or in love and a spirit of gentleness?” (4:21).

F. Chapter Five.

1. In this chapter, Paul gives a very strong word about sexual immorality. He brings up the fact that among them is a man who is living with his father’s wife. Most likely, this refers to a stepmother. Paul admonishes them that instead of having grief over the situation, they are expressing pride (5:1-3). He continues to say that although absent in body from them, he has already decided about this individual as though he were present. By the power of the Lord Jesus, he has turned this individual over to Satan for the destruction of his flesh so that his spirit may be saved in the day of the Lord (5:4-5). This is a difficult passage to interpret. Paul, with his apostolic authority, which we do not have, has the ability to put this man into a condition where his very health can degrade, leading ultimately to death unless he repents. The Apostle John speaks about a sin that can lead to death in 1 John 5:16-17. Paul continues with a word about clearing out the old yeast, which can permeate the entire batch. Yeast in the Bible refers to sin. Paul is saying that unless they remove this sinful man, his conduct will affect the entire congregation (5:6-8).
2. Paul then references a previous letter he wrote to the church as mentioned in the introduction to this synopsis (5:9). He reminds them about not associating with immoral people. He clarifies it by saying that he meant those in the church, not outside of the church. Otherwise, they would have to leave the world. “But now I am writing you not to associate with anyone who claims to be a believer who is sexually immoral or greedy, an idolater or verbally abusive, a drunkard or a swindler. Do not even eat with such a person” (5:11). He concludes with an instruction to put the evil person from among yourselves” (5:13).

G. Chapter Six.

1. Paul begins a scathing rebuke of those who would bring court cases before the unrighteous against their fellow believers. He asks, Isn’t there one wise person among you who can judge? He tells them that we will judge angels. He goes on to say emphatically, “Don’t you know that the unrighteous will not inherit God’s kingdom? Do not be deceived: No sexually immoral people, idolaters, adulterers, or anyone practicing homosexuality, no thieves, greedy people, drunkards, verbally abusive people, or swindlers will inherit God’s kingdom. And some of you used to be like this. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God” (6:9-11). Most Bible teachers believe that those who perpetually exhibit the sins mentioned in the above passage demonstrate that they are not genuine believers and will, of course, not inherit the kingdom. This passage also indicates that anyone who continually practices this behavior or returns to this sinful behavior jeopardizes their place in God’s Kingdom. Some scholars believe that this would only impact the believer’s role in eternity, while others believe this passage could indicate a loss of salvation.
   This passage does not teach the potential loss of salvation. However, in the context of first-century practices, an heir could lose their rights to the inheritance. Consider Jesus’ parable of the prodigal son who squandered his inheritance. Or Esau in the Old Testament, who sold his birthright for a bowl of stew. This is probably related to rewards at the judgment seat of Christ. Some, due to their unrighteous practices, will lose their right to rule and reign with Christ.
2. He then discusses glorifying God. He shows that we are joined to the Lord and gives the illustration of how someone who has sex with a prostitute is joined to her. This would be a powerful illustration in Corinth, where the temple cult prostitutes were enticing citizens and foreigners each night.
3. He closes this chapter with a stern warning of fleeing sexual immorality. “Every sin a person can commit is outside the body. On the contrary, the person who is sexually immoral sins against his own body. Don’t you know that your body is a sanctuary of the Holy Spirit who is in you, whom you have from God? You are not your own, for you were bought at a price. Therefore, glorify God in your body” (6:18-20). Sexual sin seems to be a sin of special moral failure, and that, along with idolatry and involvement with the occult, are means by which a person is susceptible to demonic oppression or possession.

H. Chapter Seven.

1. Chapter seven lays out Paul’s principles of marriage. He begins with instructions about sexual relations in marriage. He notes that due to prevalent sexual immorality, each man and woman should have their own wife and husband. He continues to instruct that they should not deprive each other of sexual relations except for brief times devoted to prayer. He says that he wishes that all people were like him, meaning that he was content to be celibate. But he notes that to each one is given a gift from God in this way (7:1-7).
2. He gives a word to the unmarried, that it is better for them to remain as Paul is. However, if they are burning with desire, it would be better to marry (7:8-9).
3. Paul continues by saying that if the couple separates, they should reconcile or remain unmarried. He gives instructions to those married with unbelieving spouses. He encourages them to remain married, as their faith could result in their unbelieving spouse being saved. But he says that if the unbelieving spouse leaves, then they are not bound in those cases.
4. He then addresses various situations in life that believers may be in. He talks about circumcision regarding the Jewish practice as a sign of a covenant to God. This meant one should not adopt that custom if a Gentile or try to reverse that sign in some way if Jewish. Today, circumcision is considered a good hygienic practice. He encourages remaining in life’s situations in which they were called (7:17-24).
5. He concludes the chapter with words regarding the unmarried and widows. Paul referenced a present distressful situation, possibly persecution. He encourages the unmarried to remain so and, if married, not to seek being loosed. He notes married people tend to care for the things of their spouses and not of the Lord. He then gives what is a confusing word to our modern understanding: “But if any man thinks he is acting improperly toward his virgin if she is past marriageable age, and so it must be, he can do what he wants. He is not sinning; they can get married” (7:36). Many translations add “betrothed” which would mean they are engaged. If the engagement was lengthy, the virgin woman might be past the normal age of marriage, possibly meaning having the ability to bear children. He adds a word to the widow, giving his opinion that if her husband dies, she would be happier to remain single. But if she marries, it must only be in the Lord (7:39-40).

I. Chapter Eight.

1. Chapter eight is devoted to Paul’s instructions about food offered to idols. His basic premise is that although an individual may have the liberty to eat food known to be offered to idols, it can be a stumbling block to those who are weaker in their faith and cause them to be “ruined”.
2. He concludes with, “Now when you sin like this against the brothers and wound their weak conscience, you are sinning against Christ. Therefore, if food causes my brother to fall, I will never again eat meat, so that I won’t cause my brother to fall” (8:12-13). We will explore the application of this concept today in the discussion questions section.

J. Chapter Nine.

1. Here, Paul discusses his rights as an Apostle. He asks rhetorical questions about his right to take along wives as other Apostles do or to eat and drink. He defends the right to live from his work of the gospel and uses the Old Testament admonition not to muzzle the mouth of the ox that is grinding. This meant that the owner would allow the ox to eat from the ground grain as it was treading the mill.
2. He continues by saying that he has not used this right so no one can deprive him of his boast (9:15). He says that although a free man, he has made himself a slave to everyone to win more people. He concludes with an analogy of the faith to running a race: “Don’t you know that the runners in a stadium all race, but only one receives the prize? Run in such a way to win the prize” (9:24). He finishes by saying “Now everyone who competes exercises self-control in everything. However, they do it to receive a crown that will fade away, but we have a crown that will never fade away. Therefore, I do not run like one who runs aimlessly or box like one beating the air. Instead, I discipline my body and bring it under strict control, so that after preaching to others, I myself will not be disqualified” (9:25-27).

K. Chapter Ten.

1. Paul begins with a reminder of how God supplied His people in the wilderness after leaving Egypt: “For I would not, brethren, have you ignorant, that our fathers were all under the cloud, and all passed through the sea; and were all baptized unto Moses in the cloud and in the sea; and did all eat the same spiritual food; and did all drink the same spiritual drink: for they drank of a spiritual rock that followed them: and the rock was Christ” (10:1-4). Paul is referring here to the cloud, during the day, and the pillar of fire at night that guided them. His use of “sea” refers to the Red Sea crossing which is an analogy of baptism and being baptized into Moses would be placed under the law. They ate mana and drank water that was miraculously provided to them. This is all a picture of the coming Christ.
2. He continues with a warning that even after these miraculous things, the people rebelled against God and Moses (Numbers 16:41-49), making God displeased with them. The people engaged in idolatry, sexual sin, and grumbling. God destroyed thousands by means of the tribe of Levi and by means of snakes and the “destroyer,” which was a plague.
3. He continues by presenting the Lord’s Table in comparison to participation in idolatry: “Wherefore, my beloved, flee from idolatry. I speak as to wise men; judge what I say. The cup of blessing which we bless, is it not a communion of the blood of Christ? The bread which we break, is it not a communion of the body of Christ? seeing that we, who are many, are one bread, one body: for we all partake of the one bread” (10:14-17). He tells them frankly that idolatry is worship of demons: “You cannot drink the cup of the Lord, and the cup of demons: You cannot partake of the table of the Lord, and of the table of demons. Or do we provoke the Lord to jealousy? are we stronger than he?” (10:21-22).
4. He gives instruction to those who are invited to someone’s house and unless told that the meat was offered to idols, eat it asking no questions for their conscience’s sake. He continues: “Whether you eat, or drink, or whatever you do, do all to the glory of God. Give no occasion of stumbling, either to Jews, or to Greeks, or to the church of God” (10:31-32).

L. Chapter Eleven.

1. The book opens with Paul giving instructions regarding head coverings. He presents the matter by likening the practice to submission to authority. The man does not cover his head while praying, as it represents his submission to Christ. Paul admonishes women to wear head coverings as a sign of submission to their husbands and as a testimony to the angels. But he concludes his teaching on this matter with: “But if anyone wants to argue about this, we have no other[e] custom, nor do the churches of God” (11:16).
2. Paul continues for the remainder of the chapter, giving criticism and instruction regarding the Lord’s Table. The Corinthians had very poor regard for one another in their meeting practices. Some would come and become drunk. Others would eat before the rest. He asks them “Don’t you have houses to eat and drink in? Or do you look down on the church of God and embarrass those who have nothing? What should I say to you? Should I praise you? I do not praise you for this!” (11:22). He then gives a powerful word regarding the Lord’s Supper that is often used today for communion services: “For I received from the Lord what I also passed on to you: On the night when He was betrayed, the Lord Jesus took bread, gave thanks, broke it, and said, ‘This is My body, which is broken for you. Do this in remembrance of Me.’ In the same way, after supper, He also took the cup and said, “This cup is the new covenant established by My blood. Do this, as often as you drink it, in remembrance of Me.’ “For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until He comes” (11:23-26).
3. Paul gives a warning about eating at the Lord’s Table in an unworthy manner: “Therefore, whoever eats the bread or drinks the cup of the Lord in an unworthy way will be guilty of sin against the body and blood of the Lord. So, a man should examine himself; in this way he should eat the bread and drink from the cup. For whoever eats and drinks without recognizing the body, eats and drinks judgment on himself” (11:27-29). He goes on to point out this is the reason some are sick and some are asleep (dead) among them. He finishes with: “Therefore, my brothers, when you come together to eat, wait for one another. If anyone is hungry, he should eat at home, so that when you gather together you will not come under judgment. And I will give instructions about the other matters whenever I come” (11:33-34).

M. Chapter Twelve.

1. In this chapter, Paul deals with the diversity of gifts. He first opens with a reminder of when they were pagans and how they were led off to idols that could not speak. But now, no believer, who is led by the Spirit, can say “Jesus is accursed”. Or, no one who can say “Lord Jesus” except by the Holy Spirit” (12:2-3).
2. He continues with an acknowledgment of the various gifts and ministries that are activated by God. He lists a number of them, including wisdom, knowledge, faith, healing, miracles, prophecy, discernment, tongues, and interpretation of tongues. He likens the gifts to the church body as a physical body: “For as the body is one and has many parts, and all the parts of that body, though many, are one body—so also is Christ. For we were all baptized by one Spirit into one body—whether Jews or Greeks, whether slaves or free—and we were all made to drink of one Spirit (12:12-13).
3. He tells the Corinthians that as our bodies need each other’s functions, so does the body of Christ and that we should have no divisions and should have concern for one another (12:25). He concludes with a listing of people who have been appointed with specific gifts to serve the church: “first apostles, second prophets, third teachers, after that miracles, then gifts of healings, helps, administrations, varieties of tongues.” (12:28). He finishes with: “But earnestly desire the best gifts. And yet I show you a more excellent way.” (12:31).

N. Chapter Thirteen.

Paul presents the superiority of love over all other gifts, faith and various works. It is frequently read at Christian weddings. He says that love never ends while prophecy, knowledge and tongues will cease when the “perfect” comes which would mean Christ and His Kingdom.

O. Chapter Fourteen.

1. Paul spends a lot of time in discussion of prophecy and how it is superior to tongues. He presents the possibility of an unbeliever coming into a church meeting where all are speaking in tongues and thinking that they are out of their minds. He concludes that if tongues are present, it should be limited to two or three and always with an interpretation.
2. He states a very controversial matter about women being silent in church. When there is a controversy, you must always study the context as well as other Bible passages on the subject. Previously, Paul discussed head coverings in the role of women in submission to their husbands. In 1 Timothy 2:11-12, Paul prohibits a woman from having authority over a man in a church structure. His guidelines for those in church leadership concern men only and are found in Titus 1:6-9 and 1 Timothy 3:1-7. Not all modern churches follow these guidelines. Research indicates that Paul was addressing women who were disruptive and out of order. This does not negate the passage and the truth therein. Additional passages in the New Testament show women in roles of influence, authority, and functioning in distinct ministry offices (Ephesians 4). Some denominations will not allow women to have any position of authority except a position that would allow oversight of children or other women. Some denominations allow women to function in any role that does not have the title of Pastor or Elder. Other denominations allow women to have any role that is available to men if they show themselves to be gifted and called to such a position.
3. For additional clarification on this passage, some biblical scholars believe that women were being very vocal about questions that arose during church services and causing disruption. The Corinthian women were accustomed to having permission and preeminence in the worship of their pagan gods. In the previous context of worship, prior to salvation in Jesus, they were permitted to shout aloud in such a manner. As this passage is part of Paul’s instructions on keeping order in church meetings, his admonition about “if they want to learn something, they should ask their own husbands at home” (14:35) would make more sense. This also indicates that Paul honored the women in allowing them the opportunity to participate in corporate worship gatherings, whereas previously women were not allowed such an opportunity.

P. Chapter Fifteen.

1. Chapter fifteen is a crucial presentation of the essence of the Christian faith. In the opening verses, Paul tells us that he wants to clarify the gospel that he received and has passed on to us (15:1-3a). He goes on to give the significant points: 1) Christ died for our sins according to the Scriptures 2) He was buried and rose again on the third day according to the Scriptures 3) He appeared to Cephas (Peter) and then to the Twelve 4) then to 500 at one time most of whom were still alive at the time of Paul’s writing 5) then He appeared to James and to all of the apostles and 6) lastly to Paul (on the road to Damascus (15:3b-8). It would be wise to memorize these points. Jesus’s appearance, to many, testifies these were eyewitness accounts. The mention of James, Jesus’s half-brother, who during Jesus’s ministry was not a believer in Him until His resurrection, is a powerful confirmation of the reality of His resurrection.
2. Paul then writes of the resurrection. He says: “For if the dead are not raised, Christ has not been raised. And if Christ has not been raised, your faith is worthless; you are still in your sins. Therefore, those who have fallen asleep in Christ have also perished. If we have put our hope in Christ for this life only, we should be pitied more than anyone” (15:16-19). He points out that Christ’s resurrection is a guarantee that we will be resurrected: “But now Christ has been raised from the dead, the first fruits of those who have fallen asleep. For since death came through a man, the resurrection of the dead also comes through a man. For as in Adam all die, so also in Christ all will be made alive. But each in his own order: Christ, the first fruits; afterward, at His coming, those who belong to Christ” (15:20-23).
3. He then presents a puzzling matter: “Otherwise what will they do who are being baptized for the dead? If the dead are not raised at all, then why are people baptized for them?” (15:29). This is a difficult passage to interpret. Apparently, there was a practice within the Corinthian church of living members acting as a proxy for someone who had died. As this verse is part of Paul’s discussion of the resurrection, this practice may have been based upon a false belief that unless someone had been baptized, they would not participate in the resurrection. However, elsewhere in Paul’s writings, he emphatically states that belief or faith, not baptism, is the means of salvation (Ephesians 2:9; Romans 3:28; 4:3; 6:3-4). Today, Mormonism, which is a heretical religion, has this practice. Paul does not validate baptism for the dead. Instead, he presents it as an argument which supports the fact of the resurrection.
4. Paul presents a solid argument for the rapture of the church. He says: “Behold, I tell you a mystery: We all shall not sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed” (15:51-52). This defeats the argument that some present that Paul only addresses the rapture in 1 Thessalonians 4:13-18). In that passage, Paul is also addressing the matter of the Resurrection. We will deal with the rapture and the pre-tribulation viewpoint more in detail in the synopsis of the book of Revelation. Paul concludes the chapter with: “Wherefore, my beloved brothers, be steadfast, unmovable, always abounding in the work of the Lord, for you know that your labor is not in vain in the Lord” (15:58).

Q. Chapter Sixteen.

1. In this closing chapter of 1st Corinthians, Paul deals first with the practical collection of money for the brothers in Jerusalem. He then charges them to treat his co-worker Timothy with respect so that he would be without fear (16:1-10). This reveals Timothy apparently had fearful doubts about ministering to the believers there in Corinth. He continues with: “Watch, stand fast in the faith, like men, be strong. Let all that you do be done in love” 16:13-14).
2. The book closes with Paul’s mention of various coworkers and their anticipated coming and greetings. He finishes with: “This greeting is in my own hand. If anyone does not love the Lord, a curse be on him. Maranatha, that is, Lord, come! The grace of the Lord Jesus be with you. My love be with all of you in Christ Jesus” (16:21-24).

R. Discussion Questions, Application and Passing it on.

1. The church in Corinth was in a city known for its corruption. The culture had even infiltrated the church. This is happening today. How can you apply what Paul instructs in this epistle in your church?
2. In chapter 2, Paul addresses the divisions in the church in Corinth. How does what he discusses help what may be a situation of division in your church?
3. In chapter 3, Paul tells them that they are still babies in Christ. He has to give them milk and not solid food. Are you still drinking milk and not the solid food of the Word of God? How can you move into a better position in this matter?
4. In the same chapter, Paul discusses building with various materials: wood, hay, stubble, gold, silver and precious stones. He says that all will be judged by fire. Are you one who is building with perishable materials or those that will remain? Are you one who will be saved as though through fire or someone whose works will result in a reward at Christ’s judgment seat? How can you know what you are building with?
5. Chapter 5 deals with discipline in the church. How does your church deal with those who sin? Paul’s word about a little yeast that can affect negatively the entire church. If you see someone in sin, what is your responsibility? Refer to the Lord Jesus’s words in Matthew 18:15-17 for help. Again, the focus on confronting sin is the restoration of the one who is sinning.
6. Chapter 6 lists a number of sins that can cause one not to inherit the Kingdom of God. What warnings do you receive from this passage, and how does this impact your life?
7. Chapter 7 concentrates on Paul’s instructions regarding marriage. Is there anything there that you need to apply to your life?
8. Chapter 8 deals with food offered to idols and how eating that food knowingly in front of a brother may cause them to stumble in their faith. How would this apply to you today?
9. Chapter 11 presents taking the Lord’s Table in an unworthy manner. How might this apply to you?
10. Chapter 14 can seem controversial. How do you believe God chooses to use women?
11. Chapter 15 is crucial to our understanding of the Christian faith. Can you present the essential elements given there to an unbeliever?

A. Background and Summary.

1. The name of the book comes from its recipients: “To all that are in Rome, beloved of God, called to be saints” (1:7a). The Apostle Paul (1:1) is the undisputed author of Romans, writing from the city of Corinth most likely towards the close of his third missionary journey, before he returned to Palestine about 56AD.
2. Romans is a doctrinal book, setting forth the essentials of the Christian faith. It is not a narrative such as the book or Acts, nor was it written to correct false theology or rebuke ungodly living (e.g., Galatians, 1,2 Corinthians). The overall theme of Romans is the righteousness that comes through faith, by grace in Christ’s redemptive work. Chapters 1-11 present doctrine to support that theme, while chapters 12-16 show the outworking of faith in the lives of believers.

B. Chapter One.

1. The book opens with Paul’s salutation as a “bondservant of Jesus Christ” (1:1a). Immediately, he launches a concise gospel referencing the prophecies of Scripture. He points out Jesus’s genealogy as descended from the seed of David, which gives Him legitimacy to David’s throne, and validates that he is the Son of God by His resurrection from the dead (1:2-4). He mentions of his unceasing prayer for them and of his desire to come to Rome. He then pens the keystone of the Reformation which captured Luther’s attention: “the just shall live by faith (1:17b) which he no doubt took from Habakkuk 2:4. This is just one small example of why we need the Old Testament. Paul knew the Scriptures and had spent his life studying them. He was familiar with the Old Testament Scriptures such as Isaiah 53, Psalm 22 and others which describe the coming Messiah. Do not be deceived by progressive Bible teachers who tell us to “unhitch” or disconnect ourselves from the Old Testament.
2. Paul then goes into a description of God’s wrath upon unrighteousness: “For the wrath of God is revealed against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness” (1:18). He declares that no one is without excuse, because all of creation manifests the invisible attributes of God so that they are clearly seen (1:19-20). He then lists the various ways in which men have been given up by God due to their foolish, darkened hearts. These include vile passions such as homosexuality, all sorts of wickedness, covetousness, maliciousness, envy, murder, strife, deceit, haters of God, inventors of evil things, disobedient to parents, unloving, unforgiving and unmerciful (1:28-32).

C. Chapter Two.

1. Paul then goes into the hypocrisy of judging the actions of others while doing those same things ourselves, and that those who do those things are “storing up wrath in the day of wrath and revelation of righteous judgement of God who will render to each one according to his deeds” (Psalm 62:12; Proverbs 24:12). The New Testament is clear salvation is not on the basis of works (Ephesians 2:8-9) but judgement is based upon our deeds (1 Corinthians 3:8-14; 2 Corinthians 5:10). For the Christian, our deeds are not to determine salvation but for our reward or lack thereof. It is unfortunate that many Christians believe that Christ’s positional atonement gives them a ticket to continue in sin without consequences.
2. Paul spends the rest of the chapter talking about the law and how Jews and uncircumcised Gentiles relate to it. He says: All who sin apart from the law will also perish apart from the law, and all who sin under the law will be judged by the law. For it is not those who hear the law who are righteous in God’s sight, but it is those who obey the law who will be declared righteous” (2:12-13).
3. He concludes the chapter with: “A person is not a Jew who is one only outwardly, nor is circumcision merely outward and physical. No, a person is a Jew who is one inwardly; and circumcision is circumcision of the heart, by the Spirit, not by the written code. Such a person’s praise is not from other people, but from God” (2:28-29).

D. Chapter Three.

1. In this chapter, Paul continues to present his argument that none of us are righteous in ourselves: “There is no one righteous, not even one; there is no one who understands; there is no one who seeks God. All have turned away, they have together become worthless; there is no one who does good, not even one” (3:11-12). Here, he is referencing (Psalm 14:1; 53:1-3 and Ecclesiastes 7:20). “For all have sinned and fallen short of the glory of God (3:23). This passage in Romans is often used in evangelism to show someone the seriousness of their sin and is the first verse in what is often called the “Romans Road”. The Romans Road is a method of taking an unbeliever step by step through verses in a progression to show them their need for salvation. Unbelievers often think that they are good persons. Romans 3:23 can be used to bring to expose the unrighteousness of someone before God.
2. He concludes his argument with: “all are justified freely by his grace through the redemption that came by Christ Jesus. God presented Christ as a sacrifice of atonement, through the shedding of his blood—to be received by faith. He did this to demonstrate his righteousness, because in his forbearance he had led the sins committed beforehand unpunished— he did it to demonstrate his righteousness at the present time, so as to be just and the one who justifies those who have faith in Jesus” (3:24-26).

E. Chapter Four.

1. The chapter opens with Paul quoting from Genesis 15:6 “Abram believed the Lord, and he credited it to him as righteousness.” He then goes into a discussion of wages, which are earned in opposition to belief or faith in God by which they are justified (4:1-5).
2. He then discusses what would seem an impossibility to Abraham: “Against all hope, Abraham in hope believed and so became the father of many nations” (4:18a). Paul then points out that Abraham was old and Sara was also old and her womb dead. But then he brings in down in practicality to us: “to whom God will credit righteousness—for us who believe in him who raised Jesus our Lord from the dead. He was delivered over to death for our sins and was raised to life for our justification” (4:24-25).

F. Chapter Five.

1. Paul opens with a profound statement of faith and how that faith is strengthened: “Therefore, since we have been declared righteous by faith, we have peace with God through our Lord Jesus Christ. We have also obtained access through Him by faith into this grace in which we stand, and we rejoice in the hope of the glory of God. And not only that, but we also rejoice in our afflictions, because we know that affliction produces endurance, endurance produces proven character, and proven character produces hope. This hope will not disappoint us, because God’s love has been poured out in our hearts through the Holy Spirit who was given to us: (5:1-5). The first verse in this passage is one of the final steps on the Romans Road which shows the result of salvation.
2. He continues with another verse, also on the Romans Road that brings the gospel in a personal way to us, “But God proves His own love for us in that while we were still sinners, Christ died for us!” (5:8). This is usually the third verse used in sequence on the Romans Road. The second verse is found in the next chapter. He continues with a discussion of Adam’s disobedience bringing death to all mankind, but Christ’s obedience, many are made righteous.

G. Chapter Six.

1. Paul asks a rhetorical question with the answer: “What should we say then? Should we continue in sin so that grace may multiply? Absolutely not! How can we who died to sin still live in it?” (6:1-2). He goes on to use the analogy of baptism to illustrate our life in Christ. We are buried with Christ into His death but raised with Him in newness of life (6:3-5). This passage can be and oden is used to teach someone about physical baptism. A person is immersed in water signifying dying with Christ and them being raised out of the water signifying being raised with Him. This can also be taught along with the Romans Road to present the need to publicly declare faith in Christ.
2. Paul goes on to say that if we died with Christ, we also died to sin and should not let sin rule over our mortal bodies (6:11-12). He then says that as we once offered ourselves slaves to sin, we now should offer ourselves as slaves to righteousness (6:19). He then concludes the chapter with a second verse used by many for the Romans Road presentation of the gospel: “For the wages of sin is death, but the gid of God is eternal life in Christ Jesus our Lord (6:23).

H. Chapter Seven.

1. Paul begins the chapter with a discussion of the law and its power over us. He uses the analogy of a woman who is under her husband’s authority until he dies. She then is released from that. We too, he continues are no longer bound by the law as we have died to it in Christ. He goes on to say: “But now we have been released from the law, since we have died to what held us, so that we may serve in the new way of the Spirit and not in the old letter of the law (7:6).
2. He continues with the argument that the law is useful in that we would not know sin except for the law. This is similar to Paul’s illustration of the child conductor (guardian) that wealthy families would have that escorted their children to school. He writes there: “Before the coming of this faith, we were held in custody under the law, locked up until the faith that was to come would be revealed. So, the law was our guardian (child conductor) until Christ came that we might be justified by faith. Now that this faith has come, we are no longer under a guardian (Galatians 3:23-25).
3. He spends the rest of the chapter presenting his own struggles with the law and his flesh: When I want to do what is good, evil is with me. For in my inner self, I joyfully agree with God’s law. But I see a different law in the parts of my body, waging war against the law of my mind and taking me prisoner to the law of sin in the parts of my body. What a wretched man I am! Who will rescue me from this dying body? I thank God through Jesus Christ our Lord! So then, with my mind I myself am a slave to the law of God, but with my flesh, to the law of sin” (7:21-25).

I. Chapter Eight.

1. Chapter eight is an incredible chapter. Some Bible teachers believe it is the core essence of the Christian faith and key to our sanctification. In the previous chapter, Paul related his own struggles with his flesh (“For I know that nothing good lives in me, that is, in my flesh” –7:18). He related how this resulted in warfare between his flesh and his inner man or human spirit. In this chapter he gives us the key to win that struggle: “Therefore, no condemnation now exists for those in Christ Jesus, because the Spirit’s law of life in Christ Jesus has set you free from the law of sin and of death” (8:1-2).
2. He continues with: “For those who live according to the flesh think about the things of the flesh, but those who live according to the Spirit, about the things of the Spirit. For the mindset of the flesh is death, but the mindset of the Spirit is life and peace” (8:5-6).
3. He emphasizes that we are God’s sons, and we are not obligated to live by the flesh but by the Spirit (8:12-14). He points out the sufferings of this life are not worthy to be compared with the glory which will be revealed to us (8:18). He relates that all creation is groaning from the bondage of sin but will be set free from that corruption into the glorious freedom of God’s children (8:21).
4. He closes with: “We know that all things work together for the good of those who love God: those who are called according to His purpose. For those He foreknew He also predestined to be conformed to the image of His Son, so that He would be the firstborn among many brothers. For those He predestined, He also called; and those He called, He also justified; and those He justified, He also glorified” (8:28-30).

J. Chapter Nine.

1. Chapter nine begins a three-chapter discussion by Paul regarding Israel. He begins by expressing his great sorrow over Israel and their rejection of Jesus as their Messiah. He says, without lying, that he would rather that he be cut off from the Messiah for the benefit of his Jewish brothers. He continues with a discussion of God’s election and there is no injustice with God. He quotes Exodus 33:19 of God’s words to Moses in that God will show mercy to those to whom He will show mercy and have compassion upon whom He will have compassion (9:14-15).
2. God’s sovereignty and election is a difficult topic for many Christians to accept or even understand. Christians have argued over this for hundreds of years. We do have a free will, but God’s election is embedded throughout the New Testament. Paul continues with a lamentation over Israel by quoting Isaiah 10:22-23: “Though the number of Israel’s sons is like the sand of the sea, only the remnant will be saved” (9:27). He concludes by pointing out that the “Gentiles who did not pursue righteousness, have obtained righteousness—namely the righteousness that comes from faith. But Israel, pursuing the law for righteousness, has not achieved the righteousness of the law. Why is that? Because they did not pursue it by faith, but as if it were by works. They stumbled over the stumbling stone” (9:30-32).

K. Chapter Ten.

1. Paul continues his lament for Israel: “Brothers, my heart’s desire and prayer to God concerning them is for their salvation! I can testify about them that they have zeal for God, but not according to knowledge. Because they disregarded the righteousness from God and attempted to establish their own righteousness, they have not submitted themselves to God’s righteousness. For Christ is the end of the law for righteousness to everyone who believes” (10:1-4).
2. He continues with the means of salvation which is near the end of the journey on the Romans Road: “If you confess with your mouth, “Jesus is Lord,” and believe in your heart that God raised Him from the dead, you will be saved” (Romans 10:9). He further drives this home with: “For everyone who calls on the name of the Lord will be saved (Romans 10:13).
3. The balance of the chapter discusses the need for telling forth the gospel: “But how can they call on Him they have not believed in? And how can they believe without hearing about Him? And how can they hear without a preacher? And how can they preach unless they are sent? As it is written: How beautiful are the feet of those who announce the gospel of good things!” (10:14-15). The chapter concludes with “But to Israel he says: All day long I have spread out My hands to a disobedient and defiant people (10:21).

L. Chapter Eleven.

1. Paul continues his lament over Israel, but firmly declares in another rhetorical question with the answer “has God cast away His people? Certainly not!” (11:1). He then goes on to state his own solid Jewish background. He reminds us of God’s word to Elijah about reserving a 7,000 remnant who had not bowed their knee to Baal (1 Kings 19:18) which was the principal Canaanite deity.
2. He then goes into a discussion of the elect who have obtained God’s grace but notes Israel was given a spirit of stupor (11:8; Isaiah 29:10). But he also states that Israel’s rejection is not final and the thought that through jealousy over the Gentiles, they will come to salvation. He gives a stern warning to the Gentiles, using the analogy of Israel being branches which were broken off and Gentiles which were graded, on and to remember that the branches do not support the root, but the root supporting the branches (11:18). He continues with “do not be haughty, but fear. For if God did not spare the natural branches, he will not spare you either” (11:20b-21).
3. Paul presents that this is a mystery and that the blindness to Israel has happened “until the fullness of the Gentiles has come in” (11:25). This means that Israel’s spiritual hardening of their heart which began with their rejection of Jesus will continue until the last of the elect Gentiles have come to salvation. But he references Psalm 14:7 and Isaiah 59:20-21 which indicate that all the elect Jews will come to salvation, probably during the Great Tribulation. He breaks forth with what appears to be a doxology or praise of God: “Oh the depths of the riches and the wisdom and knowledge of God. How unsearchable are His judgements and His ways past finding out!” (11:33).

M. Chapter Twelve.

1. Paul opens the chapter with an exhortation: “Therefore, brothers, by the mercies of God, I urge you to present your bodies as a living sacrifice, holy and pleasing to God; this is your spiritual worship. “Do not be conformed to this age, but be transformed by the renewing of your mind, so that you may discern what is the good, pleasing, and perfect will of God” (12:1-2). This passage encapsulates a key to Christian living. The world desires to have us conformed to it. God desires that we present our bodies as a living sacrifice and have our minds renewed. This is true Christian worship.
2. He then discusses various Christian gids and that we all have different gids. He gives examples such as prophecy, service, teaching, exhortation, giving, leading and showing mercy.
3. He gives practical advice for Christian living: “Love must be without hypocrisy. Detest evil; cling to what is good. Show family affection to one another with brotherly love. Outdo one another in showing honor. Do not lack diligence; be fervent in spirit; serve the Lord. Rejoice in hope; be patient in affliction; be persistent in prayer. Share with the saints in their needs; pursue hospitality. Bless those who persecute you; bless and do not curse. Rejoice with those who rejoice; weep with those who weep. Be in agreement with one another. Do not be proud; instead, associate with the humble. Do not be wise in your own estimation. Do not repay anyone evil for evil. Try to do what is honorable in everyone’s eyes. If possible, on your part, live at peace with everyone” (12:9-18).
4. The chapter concludes with what could be construed as an odd admonition: If your enemy is hungry, feed him. If he is thirsty, give him something to drink. For in so doing you will be heaping burning coals on his head. Do not be conquered by evil, but conquer evil with good” (12:20-21). Scholars who have studied this passage, found that in Bible times, if the fire in one’s hearth went out, they would go out of their houses with a suitable container on their head, to find a neighbor who had burning coals. It could be that an enemy would come to the door of someone who was at odds with them. Heaping burning coals upon their head would be an act of kindness, which seems to fit the context of the overall passage.

N. Chapter Thirteen.

1. Chapter thirteen begins with a lengthy admonition to submit to government authority. Paul says: for there is no authority except from God, and those that exist are instituted by God. So then, the one who resists the authority is opposing God’s command, and those who oppose it will bring judgment on themselves” (13:1b-2). He gives various examples such as paying taxes, paying tolls, giving respect and honor.
2. Paul continues with instruction to not owe anyone except to love one another as this fulfills the law. He reminds the Romans of the law that they should be obeying not to: commit adultery, murder, steal, or covet (13:9). He also says that love does no wrong to a neighbor as love being the fulfillment of the law. The chapter concludes with Paul’s reminder that the hour is near; salvation is nearer than when we first believed. This is most likely a reference to Christ’s coming. He concludes with: “But put on the Lord Jesus Christ, and make no plans to satisfy the fleshly desires” (13:14).

M. Chapter Fourteen.

1. Paul opens with a discussion of accepting those who are weak in the faith and of those who have a different viewpoint: “Accept anyone who is weak in faith, but don’t argue about doubtful issues. One person believes he may eat anything, but one who is weak eats only vegetables. One who eats must not look down on one who does not eat, and one who does not eat must not criticize one who does, because God has accepted him “(14:1-3).
2. Paul reminds us that regardless if we live or die; we belong to the Lord and we should not criticize our brother as we all will stand before the throne of God. He discourages putting a stumbling block in from of our brothers such as eating meat sacrificed to idols or consumption of alcohol. “It is a noble thing not to eat meat, or drink wine, or do anything that makes your brother stumble. Do you have a conviction? Keep it to yourself before God. The man who does not condemn himself by what he approves is blessed. But whoever doubts stands condemned if he eats, because his eating is not from a conviction, and everything that is not from a conviction is sin” (14:21-23).

N. Chapter Fifteen.

1. Paul gives a word to those of strong faith: “Now we who are strong have an obligation to bear the weaknesses of those without strength, and not to please ourselves. Each one of us must please his neighbor for his good, to build him up” (15:1). He also charges us to live in harmony with one another so we “may glorify the God and Father of our Lord Jesus Christ with a united mind and voice” (15:6).
2. Paul continues with reference to Isaiah 11:10-12 regarding the Gentiles: “The root of Jesse will appear, the One who rises to rule the Gentiles; the Gentiles will hope in Him” (15:12). He adds a blessing: “Now may the God of hope fill you with all joy and peace as you believe in Him so that you may overflow with hope by the power of the Holy Spirit” (15:13). He adds a personal goal: “My aim is to evangelize where Christ has not been named, so that I will not build on someone else’s foundation, but, as it is written: Those who were not told about Him will see, and those who have not heard will understand” (15:20-21). Paul was expressing his desire to preach to what we call today “unreached people groups”. The chapter concludes with what Paul desired to do on future travels including to Rome. He indeed would reach Rome, but as a prisoner.

O. Chapter Sixteen.

1. Paul opens the final chapter with a commendation of a sister named Phoebe who was a great benefactor to many including Paul. He continues with greeting to numerous people in the church at Rome. He adds a warning to watch for those who cause dissentions and obstacles contrary to the doctrine they have learned. “For such people do not serve our Lord Christ but their own appetites. They deceive the hearts of the unsuspecting with smooth talk and flattering words” (16:18).
2. The book and chapter conclude with Paul’s greeting, including that from his co-workers, as well and adding the promise that “The God of peace will soon crush Satan under your feet. The grace of our Lord Jesus be with you” (16:20). He finishes with: “Now to Him who has power to strengthen you according to my gospel and the proclamation about Jesus Christ, according to the revelation of the mystery kept silent for long ages but now revealed and made known through the prophetic Scriptures, according to the command of the eternal God to advance the obedience of faith among all nations—to the only wise God, through Jesus Christ—to Him be the glory forever! Amen (16:25-27).

P. Discussion Questions, Application and Passing it on.

1. All of us should be familiar with the use of the Romans Road to salvation and be able to use it in our personal evangelism. Here are the steps. It is helpful to memorize the verses and to place a notation in the margin of your bible as to where the next verse can be found. Using Scripture and having someone read the passages is using God’s Word in a powerful way.

• Start with Romans 3:23. Point out we all have sinned. Many people think they are good enough to gain entrance into heaven, but that is not true.
• Go next to Romans 6:23. Tell the person who is open to hear that we earn wages by sinning. Those wages lead to death and hell.
• Then go to Romans 5:26 which tells us that we have peace with God through faith. Also point out 5:8 that God showed His love for us that while we were still sinners, Christ died for us.
• Romans 10:9 gives the practical confession of faith. Confessing that Jesus is Lord and believing in the heart that God raised Him from the dead.
• Romans 6:3-4 provides an introduction to baptism. Make sure that you tell them that baptism in itself does not save but it is a declaration of what has already happened internally.
• Romans 12:1-2 provides instruction of how to live a righteous life.

2. Have you struggled with the doctrine of election, or God’s choosing someone for eternal life? How would you use what can be learned from the book of Romans to reconcile your thinking?
3. Are you walking according to the Spirit as described in chapter eight? If not, what steps do you need to take?
4. There is a false teaching called “replacement theology” that says that the church has replaced Israel as the focal point of God’s redemptive work towards man. How would you refute this based upon Romans?
5. Romans 8:28 is an oft-quoted verse for those going through trials in this life. But 8:29 is rarely included as the goals of those trials which is to conform us to the image of Christ. How might this knowledge adjust anything in your thinking about the trials who go through?
6. Chapter thirteen presents a strong admonition to obey those in governmental authority. When would this not be true? Where do you see this in the book of Acts?

A. Introduction and Overview.

1. Acts is the second book penned by Luke to Theophilus. Luke is the author, and this had been confirmed by many of the church fathers such as Irenaeus, Clement of Alexandra, Tertullian, Origen and Jerome. It is not known who Theophilus was as he is only mentioned in Acts and in Luke. Most likely he was a Roman official of some prominence as Luke addresses him as “most excellent Theophilus” in Luke 1:3. It is noteworthy that Luke is the only gentile author of any of the books of the New Testament writing under the inspiration of the Holy Spirit.
2. It is believed that Luke completed the book prior to Peter being tried and executed as he most certainly would have included that in his narrative. This would explain why Acts seems to end abruptly as it does not include Paul’s trial before Caesar. This would put Acts written sometime before 67AD, as this is the year of Paul’s execution according to early church fathers. Luke was a traveling companion and personal physician to Peter and is mentioned only three times in the New Testament (Colossians 4:14;2 Timothy 4:11 and Philemon 24).
3. Acts is not a doctrinal book, as it does not set forth any major Christian themes such as is the case with the book of Romans. It is a narrative book, documenting the first decades of the church. It has been titled the “Acts of the Apostles” by many, but also it has been noted that it really should be called “Acts of the Apostles through the Holy Spirit” as it mentions the Holy Spirit more than 50 times. Acts does emphasize that Jesus is the long-awaited Jewish Messiah but also that the gospel is offered to all men and not just the Jews.

B. Chapter One.

1. Acts begins after Jesus’s resurrection when He gave His disciples many proofs that He was alive. “On one occasion, while he was eating with them, he gave them this command: ‘Do not leave Jerusalem, but wait for the gift my Father promised, which you have heard me speak about. For John baptized with water, but in a few days, you will be baptized with the Holy Spirit’” (1:4-5). They ask Him if He was going to restore the kingdom of Israel, but He answers them that it is up to the Father who sets the times and the dates. He adds they would be His witnesses in Jerusalem, Judea, Samaria and to the ends of the earth (1:6-8).
2. He is then taken up to heaven before their eyes into the clouds. Two angels are standing there and they tell them that in the same way that Jesus ascended, He will return. They return from the Mount of Olives where they continue in prayer with His mother Mary and his brothers who are now believers having seen the risen Christ. In those days, Peter stands up and makes reference to Judas, who betrayed Jesus as prophesied (Psalm 69:25) and that another would take his place (Psalm 109:8). They determine that it should be someone who was with them from the beginning. After prayer, they cast lots and Matthias was chosen. It is noteworthy that Scripture is silent about Matthias from then on and that this was the last time that decisions were made by casting lots.

C. Chapter Two.

1. Chapter two opens on the Day of Pentecost: “they were all together in one place. Suddenly a sound like the blowing of a violent wind came from heaven and filled the whole house where they were sitting. They saw what seemed to be tongues of fire that separated and came to rest on each of them. All of them were filled with the Holy Spirit and began to speak in other tongues as the Spirit enabled them” (2:1b-4). The gift of tongues has been a matter of division among believers. Some insist that without demonstration of the gift of tongues, no one is actually born again. However, others point out that there are several instances recorded in the book of Acts where tongues do not accompany salvation such as the Ethiopian Eunuch (Acts 8:26-40) or the salvation of the Philippian jailer (Acts 16:25-40). The Apostle Paul gives us guidance on speaking in tongues in 1st Corinthians 14:2-19 and elsewhere referring to a church and public meetings.
2. At that time, there were many Jews from many countries who were amazed that the Galileans were speaking and glorifying God in their languages. Peter stands up and delivers a powerful message about Jesus. Many received his message, were baptized and about 3,000 were added to the church that day. They then devoted themselves to the apostles’ teaching, fellowship, breaking of bread and to prayer (2:42). “And the Lord added to their number daily those that were being saved” (2:47b).

D. Chapter Three.

1. Peter and John were going up to the temple to pray about 3:00PM. A man lame from birth sees them and asks them for money. Peter tells him to look at them. He does so, expecting to receive money. “Then Peter said, “Silver or gold I do not have, but what I do have I give you. In the name of Jesus Christ of Nazareth, walk.” Taking him by the right hand, he helped him up, and instantly the man’s feet and ankles became strong. He jumped to his feet and began to walk. Then he went with them into the temple courts, walking and jumping, and praising God” (3:6-8).
2. This provides Peter another opportunity to preach the gospel. He ends it with telling them: “Indeed, beginning with Samuel, all the prophets who have spoken have foretold these days. And you are heirs of the prophets and of the covenant God made with your fathers. He said to Abraham, ‘Through your offspring all peoples on earth will be blessed. ’When God raised up his servant, he sent him first to you to bless you by turning each of you from your wicked way’” (3:24-26).

E. Chapter Four.

1. The priests, temple guard and Sadducees come up and are disturbed they are proclaiming in Jesus’s resurrection of the dead. The Sadducees did not believe in the resurrection. They arrested them and as it was late in the day and then imprisoned them until morning. But many who had heard Peter’s message believed and the number of men in the church grew to 5,000 (4:1-4).
2. The next day, the rulers, elders and teachers of the law and questioned them: “By what power or what name did you do this?” (4:7b). Peter responds that it is by the name of Jesus Christ of Nazareth that the lame man, who was standing there before them, was healed. He repeats the prophecy that the stone that the builders rejected has become the cornerstone. He then proclaims: Salvation is found in no one else, for there is no other name under heaven given to mankind by which we must be saved” (4:11-12).
3. They were astonished that these, who were unlearned men who were with Jesus, had performed such a miracle which could not be denied as the man was standing there before them. They had them withdraw while they discussed how to keep what had happened from spreading among the people. They brought them back in and commanded them not to speak or teach in the name of Jesus. But Peter and John replied, “Which is right in God’s eyes: to listen to you, or to him? You be the judges! As for us, we cannot help speaking about what we have seen and heard (4:19-20).
4. “After further threats they let them go. They could not decide how to punish them, because all the people were praising God for what had happened. For the man who was miraculously healed was over forty years old” (4:21-22).
5. After their release, they went back to their own people and reported all that was said to them. The people prayed, and the place where they were meeting, was shaken and they were filled with the Holy Spirit and spoke the word of God boldly.
6. The chapter concludes with the people having all things in common so that there were no needly persons among them. “Joseph, a Levite from Cyprus, whom the apostles called Barnabas (which means “son of encouragement”), sold a field he owned and brought the money and put it at the apostles’ feet” (4:36-37).

F. Chapter Five.

1. The chapter opens with the story of Ananias and Sapphira. They sold a piece of property, but kept back a portion to themselves. They took the rest and laid it at the apostle’s feet. They were attempting to deceive the Holy Spirit as well as the church by presenting themselves as something that they were not. Peter confronts Ananias and he falls down dead. Young men wrap him up and carry him out and bury him. Three hours later, Sapphira comes in and Peter confronts her also. She admits the mutual deceit and also falls down dead. The young men also carry her out and bury her beside her husband. A great fear seized the whole church as well as all that heard about it (5:1-11).
2. The chapter continues with the apostles performing many signs and wonders among the people including healings and casting out of demons. The believers would meet in Solomon’s Colonnade which was a covered porch on the eastern side of the temple. The High Priest and his associates, who were all Sadducees, became jealous and had the apostles arrested and put into the public jail. But during the night, an angel from the Lord came and released them telling them “Go, stand in the temple courts and tell the people all about this new life” (5:20).
3. The High Priest and his associates called together the Sanhedrin and sent to the jail for the apostles. But when the officers arrived, they found guards stationed and the doors locked, but the apostles were gone. Then someone came and told them that the men they had arrested were standing in the temple courts teaching the people. The captain and officers went and without force, brought them to the Sanhedrin to be questioned. The High Priest tells them that they gave them strict orders not to teach in the name of Jesus. Peter and the other apostles reply: “We must obey God rather than human beings! The God of our ancestors raised Jesus from the dead—whom you killed by hanging him on a cross. God exalted him to his own right hand as Prince and Savior that he might bring Israel to repentance and forgive their sins. We are witnesses of these things, and so is the Holy Spirit, whom God has given to those who obey him” (5:29-32).
4. The officials were furious when they heard this and wanted to put them to death. But a Pharisee named Gamaliel, who was a respected teacher of the law stood up and reminded them of others who had caused disturbances which came to nothing. He then said: “Therefore, in the present case I advise you: Leave these men alone! Let them go! For if their purpose or activity is of human origin, it will fail. But if it is from God, you will not be able to stop these men; you will only find yourselves fighting against God” (5:38-39). His speech persuaded them. The apostles were flogged and told not to speak in the name of Jesus and were released after being flogged. “The apostles lea the Sanhedrin, rejoicing because they had been counted worthy of suffering disgrace for the Name. Day after day, in the temple courts and from house to house, they never stopped teaching and proclaiming the good news that Jesus is the Messiah” (5:41-42).

G. Chapter Six.

1. The chapter opens with a complaint of the Hellenistic Jews against the Hebraic Jews over the distribution of food in that their widows were being neglected. The early church had the practice of having all things in common as explained in chapter four of Acts and care of widows was part of that ministry. Hellenistic Jews were those who had come from areas impacted by Alexander the Great’s conquests where the Greek culture influenced society. They spoke Greek and used the Greek translation of the Old Testament, the Septuagint. The context of chapter six does not seem to indicate a purposeful neglect, but rather that it was something that had been overlooked. The apostles wisely decided to form the office of deacon to address the issue while they devoted themselves to prayer and ministry of the word.
2. They proposed to the disciples to choose men full of wisdom and the Spirit and turn the responsibility over to them. The disciples chose Stephen and six others. Included in the six was Philip, also called the evangelist. We will see him again in chapter eight. “Now Stephen, a man full of God’s grace and power, performed great wonders and signs among the people. Opposition arose, however, from members of the Synagogue of the Freedmen (as it was called)—Jews of Cyrene and Alexandria as well as the provinces of Cilicia and Asia—who began to argue with Stephen. But they could not stand up against the wisdom the Spirit gave him as he spoke” (6:8-10). The Freedmen were a group of former slaves that had obtained their freedom and are mentioned only here in the New Testament. They, along with Jews from Cyrene and Alexandria, conspired against Stephen accusing him of blasphemy.
3. They brought him before the Sanhedrin and produced false witnesses where they accused him of speaking against the holy place and Moses. Looking intently at him, they saw as it were, the face of an angel (6:15).

H. Chapter Seven.

1. The chapter opens with the High Priest asking Stephen if the charges brought against him are true. Stephen then goes into a lengthy narrative of how God worked through His people to bring the truth of the Messiah to them. Beginning with the call of Abraham down to the murder of Christ. He concludes with: “You stiff-necked people! Your hearts and ears are still uncircumcised. You are just like your ancestors: You always resist the Holy Spirit! Was there ever a prophet your ancestors did not persecute? They even killed those who predicted the coming of the Righteous One. And now you have betrayed and murdered him— you who have received the law that was given through angels but have not obeyed it” (7:51-53).
2. The members of the Sanhedrin became furious and gnashed their teeth at him. “But Stephen, full of the Holy Spirit, looked up to heaven and saw the glory of God, and Jesus standing at the right hand of God. ‘Look,’ he said, ‘I see heaven open and the Son of Man standing at the right hand of God’” (7:55-56). At this, they covered their ears and rushed at him dragging him out of city and began to stone him. The witnesses laid their garments at the feet of a man named Saul. “While they were stoning him, Stephen prayed, ‘Lord Jesus, receive my spirit.’” Then he fell on his knees and cried out, ‘Lord, do not hold this sin against them.’ When he had said this, he died (7:59-60).

I. Chapter Eight.

1. The chapter opens with Saul’s approval of them killing Stephen. A great persecution of the church broke out that day in Jerusalem. All but the Apostles were scattered throughout Judea and Samaria. Stephen was buried and mourned greatly. Saul went from house to house, dragging off men and women and putting them in prison (8:1-3).
2. The believers who had been scattered, preached the gospel wherever they went. Phillip went down to Samaria and preached the Messiah and performed signs which caused the people to pay close attention to what he said. Impure spirits came out of many and many who were paralyzed, or lame were healed causing great joy in the city (8:4-8).
3. What follows is the story of Simon the sorcerer. He had impressed people with his dark arts. But when Phillip preached the good news, they believed and were baptized. Simon himself believed and was baptized. The Apostles in Jerusalem heard that the people of Samaria had accepted the word of God, they sent Peter and John there that they might receive the Holy Spirit as the Holy Spirit had not yet come upon them. Peter and John laid hands upon them and they received the Holy Spirit (8:9-17). Simon, seeing this, offered Peter and John money so that he too could lay hands upon people for them to receive the Holy Spirit. Peter strongly rebukes him and tells him to pray to the Lord for forgiveness. Simon asks them to pray for him so that nothing that was told him would happen to him, Peter and John return to Jerusalem preaching the gospel in many Samaritan villages (8:18-25).
4. The question could be asked as to why the Samaritans had not yet received the Holy Spirit. It is important to remember that the book of Acts is a historical record of the early church and shows a transition between the Old Testament and the New Testament. The Jewish believers received the Holy Spirit on the day of Pentecost (Acts chapter 2). The event in Acts 2 was separate from salvation and baptism in water. The Gentiles received the Holy Spirit at the house of Cornelius (Acts chapter 10). Peter was present in both instances. It is believed that this was to show the unity of the Holy Spirit and that what happened at Samaria and at the house of Cornelius were not separate religious movements. 1 Corinthians 12:13 tells us that we now receive the Holy Spirit upon our salvation. However, an additional event is available to all believers, if desired. This is often referred to as the Baptism in the Holy Spirit. Not all denominations believe that an additional infilling is made available to believers. This special infilling may happen in conjunction with salvation or could happen later in the life of the believer. To learn more, please study the Joshua Nations Holy Spirit Manual.
5. The chapter concludes with the story of the Ethiopian eunuch. Philip is told to go south from Jerusalem to a desert road leading to Gaza. He obeys and finds the Ethiopian in a chariot and hears him reading the book of Isaiah chapter 53. Philip asks him if he understands what he is reading. The Ethiopian does not, so Philip takes that passage and gives him the good news about Jesus. The Ethiopian receives salvation and Philip baptizes him. The Ethiopian goes on his way rejoicing and Philip is caught away by the Spirit and preaches the good news on his way to Caesarea.

J. Chapter Nine.

1. Saul goes to the High Priest and asks for letters to the synagogues in Damascus to authorized him to take those who were of the Way (a name for the early Christians) to take them as prisoners to Jerusalem. As he approaches Damascus, a bright light from heaven flashed about him and he falls to the ground. He hears a voice say to him “Saul, Saul, why do you persecute Me?” (9:4).
2. Those with him, heard the sound but did not see anyone. They pick Saul up from the ground, but when he opened his eyes, he could not see. They led him by the hand into Damascus, where for three days, he did not eat or drink and remained blind. The Lord gives a vision to a disciple named Ananias and told him to go to a street called straight and lay hands upon a man named Saul to restore his sight. Ananias initially objects because he had heard of Saul’s reputation. The Lord told Ananias “Go! This man is my chosen instrument to proclaim my name to the Gentiles and their kings and to the people of Israel. I will show him how much he must suffer for my name” (9:15-16). He obeys and Saul, who previously had a vision that a man named Ananias would come and restore his sight (9:12).
3. “Then Ananias went to the house and entered it. Placing his hands on Saul, he said, ‘Brother Saul, the Lord—Jesus, who appeared to you on the road as you were coming here—has sent me so that you may see again and be filled with the Holy Spirit.’ “Immediately, something like scales fell from Saul’s eyes, and he could see again. He got up and was baptized, and after taking some food, he regained his strength” (9:17-18).
4. Saul spends some time with the disciples in Damascus. He preaches in the synagogues that Jesus is the Son of God. After many days, the Jews conspire to kill him and set a watch at the city gates. But Saul’s followers enabled him to escape by letting him down in a basket through an opening in the wall. He returns to Jerusalem where the disciples fear him. But Barnabas takes him to the Apostles and tells them of Saul’s conversion. Saul stayed with them and moved freely about the city preaching boldly in the name of the Lord. He talked and debated the Hellenistic Jews, but they tried to kill him. The believers take him down Caesarea and then to Tarsus. “Then the church throughout Judea, Galilee and Samaria enjoyed a time of peace and was strengthened. Living in the fear of the Lord and encouraged by the Holy Spirit, it increased in numbers” (9:31). The chapter concludes with the story of Peter healing a paralyzed man named Aeneas and raising a woman named Dorcas from the dead.

K. Chapter Ten.

1. Chapter ten is devoted to the story of Peter and the house of Cornelius. Cornelius was a centurion living in Caesarea. He was a devout man who prayed regularly and gave to the poor. He and his whole household were devout and God fearing. He has a vision where he is told that his prayers and gifts to the poor have come up as a memorial to God. He is told to send men to Joppa to bring back a man named Peter who was staying with Simon the tanner. He sends two servants and a devout soldier who attended to him.
2. The following day, as the men from Cornelius are approaching the city, Peter goes up to the roof to pray. He has a vision where a sheet filled with all sorts of unclean animals is lowered down from heaven and he is told to eat. He objects and says that he has never eaten anything unclean. He is told: “Do not call anything impure that God has made clean” (9:15). The vision is repeated three times and then the sheet is immediately taken back up to heaven. While he is wondering what the vision means, the men from Cornelius arrive at Simon’s gate and ask for Peter. They tell him of Cornelius’s vision and Peter and several of the Jews accompany him and go to Caesarea.
3. Peter arrives at Cornelius’s house and he falls at Peter’s feet in reverence. Peter tells him to get up as he is a man like him. Cornelius had invited a large group of people to come and hear what Peter has to say. Peter tells them of his own vision and how although Jews are not allowed to visit or associate with a gentile, God has told him that he must not call anyone impure or unclean. He then shares the gospel with them and as he is speaking, the Holy Spirit falls upon the Gentiles, and they begin speaking in tongues. The Jews with Peter are amazed that the gift of the Holy Spirit had been poured out upon the Gentiles. Peter says that surely no one could stand in the way of their being baptized. He orders that they be baptized and then stays with them for a few days.

L. Chapter Eleven.

1. The chapter opens with the Apostles and believers throughout Judea hearing that the Gentiles had received the word of God. Peter is criticized for eating with them. Peter goes up to Jerusalem and explains what he had seen in his vision. One interesting detail is Peter adding a word to Cornelius’s testimony that the angel told him “He will bring you a message through which you and all your household will be saved” (11:14). So, salvation was already in the understanding of Cornelius who was a devout and righteous man. “When they heard this, they had no further objections and praised God, saying, “’So then, even to Gentiles God has granted repentance that leads to life’” (11:18).
2. The chapter continues with an account of the believers being scattered as far as Phoenicia, Cyprus and Antioch but speaking only to the Jews. Some men from Cyprus and Cyrene went to Antioch and began speaking to the Greeks and many were saved. News reached Jerusalem and Barnabas was sent and he encouraged the believers there. He went on to Tarsus to look for Saul. He found him and brought him back to Antioch where they both ministered to the believers there for one year. It was at Antioch that the disciples were first called Christians.
3. Several prophets came from Jerusalem to Antioch. One named Agabus and predicted through the Spirit that a great famine would spread throughout the Roman world. This happened during the reign of Claudius. The believers in Antioch sent relief to Judea which they did by Saul and Barnabas.

M. Chapter Twelve.

1. Chapter twelve opens with King Herod arresting some of the church leaders including James, whom he executed with the sword. It is confusing to modern readers to keep those with the title King Herod straight as there are four with the title Herod mentioned in the New Testament. Part of the confusion stems from the fact that Herod became a common term for ruler. King Herod the Great was born about 72 BC, the son of a high ranking Hasmonaean official which once ruled Judea as an independent kingdom until it was conquered by the Roman general Pompey in 63 BC. The Hasmonaeans were a mixture of Jews and Edomites which were descendants of Esau. Herod the Great identified himself as Jewish although he did not practice the Jewish faith. He was alive during Jesus’s birth and attempted to kill Him (Matthew 2:16-18). Herod was placed upon the throne by the Roman senate in about 41 BC which was the beginning of the Herodian dynasty. Herod the Great is known for his brutality, even killing members of his own household out of paranoia and fear of losing his throne. He constructed many projects and greatly expanded the temple mount and started construction of the new temple which continued after his death in about 1 BC.
2. He was succeeded by his three sons who were given authority by Caesar Augustas. One was Archelaus who was appointed as an ethnarch, or ruler of an ethnic group over Samaria, Judea and Idumea. He was removed by Augustus allegedly for incompetence and replaced by a series of prefects or governors including Pilate who was governor at the time of Jesus’s crucifixion. He is mentioned only once in the New Testament when Joesph hears that he is ruling in his father’s place and moves his family, including Jesus to Nazareth in Galilee (Matthew 2:22-23). Another son, Herod Phillip, II was appointed Tetrarch, or ruler of Iturea and Traconitus located northeast of Galilee. He is mentioned in the New Testament as being the one who lost his wife to his brother, Herod Antipas who was rebuked by John the Baptist (Matthew 14:3-4) and later had him executed (Mark 6:21-28). Herod Antipas was the one who was in Jerusalem at the time of Jesus’s crucifixion and he and Pilate interacted with Jesus and became friends (Luke 23:7-12). But it was Herod Agrippa I, who was Herod the Great’s grandson and nephew of Antipas, who was ruling over Judea from 41-44 AD in Jerusalem, who persecuted the Apostles and is the one referred to in Acts chapter 12.
3. Herod Agrippa seized Peter and put him in prison guarded by four squads of soldiers. He intended to bring him out for trial after the Passover. The church was earnestly praying for him. An angel appears and strikes him on the side waking him up. He tells Peter to quickly get up and follow him. Peter’s chains fall off and he follows the angel thinking it is a vision. The prison gates open and Peter follows him for one street when he realizes that it is not a vision. He goes to the house of Mary, mother of Mark where the church is praying. He knocks, but the servant girl, Rhoda is so excited that she doesn’t open the door but runs and tells the church that it is Peter. They tell her that she is out of her mind, but Peter keeps knocking and they open the door. He motions them to keep silent and then departs for another place.
4. The next morning, there is commotion about Peter’s disappearance. Herod interrogates the guards but not finding out the answer, has them executed (12:18-19). He then goes to Caesarea where he had been quarreling with the people of Tyre and Sidon. They depended upon him for food and wanted peace. On an appointed day, Herod appeared before them dressed in his royal robes and delivers a speech. The people cry out that it is the voice of a god. Herod does not give glory to God and he is struck down, eaten by worms and dies. But the word of God continues to spread and flourish. Barnabas and Saul return from Jerusalem taking Mark with them.

N. Chapter Thirteen.

1. The church in Antioch worshiped and fasted and the Holy Spirit directed them to set apart Barnabas and Saul “for the work to which I have called them” (13:2b). After fasting and praying, the church leaders laid hands upon them and sent them off. This was the beginning of what would become known as Paul’s first missionary journey. They took John (Mark) with them and journeyed to Cyprus to the city of Salamis where they proclaimed the word of God in the Jewish synagogues.
2. They traveled throughout the whole island and came to Papos where they encountered a Jewish sorcerer named Bar-Jesus who was an attendant of the Proconsul Sergius Paulus. The Proconsul sent for Barnabas and Saul because he desired to hear the word of God. The sorcerer also named Elymas which has as its root sorcerer and he opposed the brothers. “Then Saul, who was also called Paul, filled with the Holy Spirit, looked straight at Elymas and said, ‘“You are a child of the devil and an enemy of everything that is right! You are full of all kinds of deceit and trickery. Will you never stop perverting the right ways of the Lord? Now the hand of the Lord is against you. You are going to be blind for a time, not even able to see the light of the sun” (13:9-11). There was a strong demonic presence in that city and Saul demonstrated that the Holy Spirit was far more powerful. It is interesting to note from this time forth, Saul is called Paul (13:9).
3. From Papos, they sailed to Perga which was located on the southwestern Mediterranean coast of modern-day Turkey. Today, the city is in ruins but it was a thriving metropolis at that time. It was here that John Mark lea them and returned to Jerusalem. This would later become a matter of dispute between Paul and Barnabas about taking him on a second journey. The brothers then went to Pisidian Antioch in the southern part of the province of Galatia. This Antioch is the second Antioch mentioned in the book of Acts, the first was in Syria where the Barnabas and Saul were first sent from. Both have great significance in the ministry of Paul. Both cities were built by a family of Syrian kings who ruled much of that territory under the name Antiochus.
4. On the Sabbath, Paul and Barnabas entered the synagogue where they were invited to speak. Paul begins to speak of the history of the Jews beginning with their sojourn in Egypt. He presents the gospel of Jesus including His death and resurrection and the forgiveness of sins. They were invited to speak again the next Sabbath. The next Sabbath, almost the entire city came to hear them. When the Jews saw the crowds, they were filled with jealousy. They heaped abuse upon Paul and contradicted him. “Then Paul and Barnabas answered them boldly: ‘We had to speak the word of God to you first. Since you reject it and do not consider yourselves worthy of eternal life, we now turn to the Gentiles’” (13:46-47). When the Gentiles heard this, they were glad honoring the word “and all who were appointed for eternal life believed” (13:48b).
5. The chapter concludes with “the word of the Lord spread through the whole region. But the Jewish leaders incited the God-fearing women of high standing and the leading men of the city. They stirred up persecution against Paul and Barnabas, and expelled them from their region. So, they shook the dust off their feet as a warning to them and went to Iconium. And the disciples were filled with joy and with the Holy Spirit” (13:49-52).

O. Chapter Fourteen.

1. In Iconium, Paul and Barnabas went into the synagogue and preached effectively so that a great number of Jews and Greeks believed. This stirred up opposition so that eventually, the brothers had to leave. They fled to Lystra and Derbe where Paul heals a man lame from birth. This caused the people to exclaim that they were gods come down into human form. When Paul and Barnabas heard this, they rushed into the crowd telling them that they were men just like them and bringing them the good news. Then some Jews from Iconium came and stirred up the crowd against them. They stoned Paul and dragged him out of the city thinking he was dead. The disciples gathered around him and he got to his feet and went back into the city. The next day, the brothers lea for Derbe.
2. In Derbe, they preached the gospel in that city and won a large number of disciples. They then returned to Lystra, Iconium and Antioch to encourage the disciples and encouraging them to remain true to the faith. “’We must go through many hardships to enter the kingdom of God,”’ they said. Paul and Barnabas appointed elders for them in each church and, with prayer and fasting, committed them to the Lord, in whom they had put their trust” (14:22b-23).
3. They journeyed back through Pisidia, to Perga on to Attalia where they sailed back to Antioch in Syria. The chapter closes with, “on arriving there, they gathered the church together and reported all that God had done through them and how he had opened a door of faith to the Gentiles. And they stayed there a long time with the disciples” (14:27-28).

P. Chapter Fifteen.

1. The chapter opens with certain Jewish believers coming to Antioch and placing a burden upon the gentile believers of circumcision, telling them that they cannot be saved otherwise. Paul and Barnabas disputed with them. The church appointed Paul and Barnabas to go up to Jerusalem along with some other believers to see the Apostles and elders about this question. When they arrived, they were welcomed by the church and told of all that God had done through them. But certain believers who belonged to the party of the Pharisees insisted that the gentiles be circumcised and required to keep the law of Moses.
2. “After much discussion, Peter got up and addressed them: “’Brothers, you know that some time ago God made a choice among you that the Gentiles might hear from my lips the message of the gospel and believe. God, who knows the heart, showed that he accepted them by giving the Holy Spirit to them, just as he did to us. He did not discriminate between us and them, for he purified their hearts by faith. Now then, why do you try to test God by putting on the necks of Gentiles a yoke that neither we nor our ancestors have been able to bear? No! We believe it is through the grace of our Lord Jesus that we are saved, just as they are’” (15:7-11).
3. James, the half-brother of Jesus and an elder of the church in Jerusalem, spoke up and gave his judgement regarding the issue. “It seemed good to the Holy Spirit and to us not to burden you with anything beyond the following requirements: You are to abstain from food sacrificed to idols, from blood, from the meat of strangled animals and from sexual immorality. You will do well to avoid these things” (15:28-29). This decision was accepted by the group and communicated to the believers in Antioch by means of a letter sent by Judas and Silas. The requirements seem somewhat strange to modern believers especially pertaining to the prohibition of eating food offered to idols, from blood, and meat that comes from strangled animals. Some bible scholars point out that it could be a concession to the Pharisees to achieve harmony.
4. The chapter closes with a dispute between Paul and Barnabas over taking John Mark with them on a second missionary journey to see how the believers were doing in the areas they visited during the first journey. Paul was most likely concerned over John Mark leaving them on the first journey. They could not agree and parted company. Barnabas takes John Mark to Cypress while Paul takes Silas and travels through Syria and Cilicia strengthening the churches.

Q. Chapter Sixteen.

1. In this chapter, we are first introduced to Timothy when Paul arrives in Lystra after traveling through Derbe on his second missionary journey. Timothy is the son of a Jewish believing mother and a Greek father. He is well thought of by the other believers in Lystra. Paul wants to take him with him on his journey so he circumcises him because of the Jews in that city who knew that his father was Greek. As they traveled from town to town in that area, they delivered the decision reached by the Apostles and elders and the churches were strengthened and grew in numbers daily.
2. Paul and his companions travel throughout the region of Phrygia and Galatia but were prohibited by the Holy Spirit from preaching in Asia. They came to the border of Mysia, a region in western Asia Minor, and tried to enter Bithynia, in northwest Asia Minor, but the Spirit of Jesus Christ would not allow them (16:6-7). This raises the interesting question of why they were prohibited by the Holy Spirit from preaching the good news in those areas. One possible answer is that hearts were already prepared such as Lydia and others and if Paul had gone into the prohibited areas, it might have frustrated the work into which he was called.
3. The brothers travel to Troas where Paul has a vision of a man begging him to come to Macedonia and help them. The author of Acts who is Luke, never refers to himself by name but there are four instances of Luke using “we” indicating a shift from third person narrative to first. The first is here in 16:11. They sailed to Samothrace, an island in the north Aegean Sea, and the next day sailed to Neapolis, on the far eastern shore of Macedonia. From there they traveled to Philippi, northwest of Neapolis and which was a Roman colony and major city of that region. They stayed there several days, and, on the Sabbath, they went to the river expecting to find a place of prayer. In other places, the brothers went to the Jewish synagogues, but here they go to a river. There was a requirement that there must be ten men to have a synagogue, so apparently that was not the case here. They go on the Sabbath expecting to find prayer and begin speaking to the women gathered there.
4. One of the women, Lydia was a dealer in purple cloth from Thyatira a city in Asia Minor. Thyatira was a leading city of various craft guilds especially dyeing facilities and was a center of the purple cloth trade. Purple cloth was a sign of wealth and expensive so, Lydia most likely was prosperous. She also was a worshiper of God and responded to the message of salvation. She and her household were baptized, and she invited the brothers to come to her house and stay while they were in Philippi.
5. While in the city, a slave girl, who earned money for her masters by fortune-telling, followed them around for several days crying out “These men, who are proclaiming to you the way of salvation, are the slaves of the Most High God” (16:17). Paul was greatly aggravated by this and commanded the demon to come out of her. Why a demon was proclaiming the way to salvation through the message of Paul is not clear. One possibility is that it knew that the attention that Paul was receiving would cause a great disturbance. Her owners, angry at losing their means of income, drag Paul and Silas before the magistrates and accuse them of disrupting the city. They are stripped of their clothes and beaten with rods and turned over to a jailer and their feet placed in stocks.
6. At about midnight, Paul and Silas are singing hymns to God and the other prisoners are listening. An earthquake shakes the prison opening the doors and all the prisoner’s chains fell off. The jailor wakes up and fearing the prisoners have escaped, is ready to kill himself with his sword. Paul cries out that they are all there. The jailor rushes in and falls at their feet. He says: “Sirs, what must I do to be saved?” (16:30b). They tell him to believe in the Lord Jesus and he and his household will be saved. They speak the message of the Lord to his whole household. He washes their wounds and right away, he and his household were baptized.
7. The next morning, the magistrates send a message to him to release Paul and Silas. But Paul tells him that as they were Roman citizens, they were treated unjustly punished without a trial and demand an apology. The magistrates hearing this are fearful and apologize and urge them to leave the city. After leaving the jail, they return to Lydia’s house where they encourage the believers before departing. Lydia was a Gentile and the first convert in Europe.

R. Chapter Seventeen.

1. Paul and his companions then traveled through Amphipolis and Apollonia and came to Thessalonica, where there was a Jewish synagogue. They preached the good news there for three Sabbaths and a number of Jews and Greeks and believing women believed. This caused jealously among the Jews and they stormed the house of a man named Jason who was the host for the brothers (17:7). This is the first time we are introduced to Jason in the New Testament and we know little about him. He may be either Jew or Greek as his name is Greek and he could have heard the gospel message on one of the Sabbaths and was converted. Paul mentions a Jason in Romans 16:21 but it is not known if this is the same one.
2. Not finding Paul and Silas at Jason’s house they drag Jason and some of the brothers before the city magistrates and accuse them of disturbance and calling Jesus as king instead of Caesar. The officials take a security bond from Jason and the others, release them. When it was night, the brothers send Paul and Silas off to Berea located about 45 miles to the west of Thessalonica. Here, they were received open mindedness listening to Paul’s message and “examined the Scriptures daily to see if these things were so” (17:11b) resulting in many conversions. But Jews from Thessalonica upon hearing of Paul’s proclamation of the gospel, came there agitating and disturbing the crowds. The brothers escorted Paul immediately to the sea and onward to Athens, but Silas and Timothy remained in Berea. Paul sent instructions back to have Silas and Timothy join him as quickly as possible.
3. While in Athens, Paul’s spirit is troubled seeing that the city is full of idols. He begins preaching in the synagogue and in the marketplace daily with those who happened to be there. Some of the Epicurean and Stoic philosophers argued with him and took him to the Areopagus, a small hill northwest of Athens covered in stone seats. Later, this became known as Mars Hill. It was a place where different philosophies were discussed. “Now all the Athenians and the foreigners residing there spent their time on nothing else but telling or hearing something new” (17:21).
4. Paul begins a masterful message first addressing the city’s obsession with idols. He then hones in on the essential point: “Therefore, having overlooked the times of ignorance, God now commands all people everywhere to repent, because He has set a day when He is going to judge the world in righteousness by the Man He has appointed. He has provided proof of this to everyone by raising Him from the dead” (17:30-31). Upon hearing of the resurrection, some ridiculed him, but among those listening “some men joined him and believed, including Dionysius the Areopagite, a woman named Damaris, and others with them” (17:34). Paul leaves their presence although some desired to hear from him again.

S. Chapter Eighteen.

1. After this, Paul travels to Corinth where he meets a Jewish man named Aquila and his wife Priscilla. They had come from Rome due to Claudius evicting all Jews from that city. He joins them in their mutual trade of tent making. He continues to speak in the synagogue each Sabbath reasoning with the Jews and the Greeks that Jesus is the Messiah. But the Jews resisted and Paul shook his robe and told them that their blood was on their heads and that he was innocent and that now he would go to the gentiles (18:6). He lea and went to the house of Titus Justus, a worshiper of God, whose house was next door to the synagogue. However, Crispus, the leader of the synagogue was a believer along with his household. Many of the Corinthians when they heard the gospel believed and were baptized.
2. “Then the Lord said to Paul in a night vision, ’Don’t be afraid, but keep on speaking and don’t be silent. For I am with you, and no one will lay a hand on you to hurt you, because I have many people in this city.’ And he stayed there a year and six months, teaching the word of God among them” (18:9-11). The Jews later made a united attack against Paul and brought him to the judge’s bench accusing him of teaching people to worship God contrary to the law. Gallio, who was proconsul of Achaia, refused to hear the case as it was a matter of the Jewish laws and customs and he drove them from his bench. The Jews then seized Sosthenes, the leader of the synagogue and beat him in front of the judge’s bench. Most likely Sosthenes replaced Crispus when he became a Christian and the Jews beat him because he had initiated bringing Paul in front of Gallio without success. There is an interesting mention of a Sosthenes in Paul’s later salutation to the Corinthian church in 1 Corinthians 1:1 where he calls Sosthenes a “brother”. If this is the same man, it is a validation of the transforming work of the Holy Spirit. It is also interesting that in Paul’s discussion of divisions in the Corinthian church that he mentions that Crispus was among only a few that he baptized showing that he did not come to create division but to preach the gospel (18:14-17).
3. Paul later travels to Ephesus, taking Priscilla and Aquila with him. He leaves them there and sails to Caesarea and then on to Antioch in Galicia where he travels from place to place in Galicia to strengthen the disciples. This begins Paul’s third missionary journey (18:22-21:17). A Jew named Apollos who was a native of Alexandria, comes to Ephesus and begins to speak boldly in the synagogue. He was powerful in knowledge of the Scriptures and of the Lord, but only knew of John’s baptism. John spoke of the need for repentance but apparently, Apollos did not know fully of Jesus’s death and resurrection and the gift of the Holy Spirit. Priscilla and Aquila take him aside and teach him the way of salvation more accurately. “When he wanted to cross over to Achaia, the brothers wrote to the disciples urging them to welcome him. After he arrived, he greatly helped those who had believed through grace. For he vigorously refuted the Jews in public, demonstrating through the Scriptures that Jesus is the Messiah” (18:27-28).

T. Chapter Nineteen.

1. While Apollos was in Corinth, Paul traveled eventually coming to Ephesus. There he found 12 disciples who he asked with what baptism they had been baptized with. He asked if they had received the Holy Spirit. They were not aware of the Holy Spirit as they had only received the baptism of repentance of John. Paul spoke of Jesus and they believed and received the Holy Spirit when Paul laid his hands upon them. Paul then spoke for three months in the synagogue until he received opposition. He then withdrew and met with the disciples in a hall belonging to Tyrannus. He taught there for two years and all of inhabitants of Asia heard the message about the Lord.
2. “God was performing extraordinary miracles by Paul’s hands, so that even facecloths or work aprons that had touched his skin were brought to the sick, and the diseases left them, and the evil spirits came out of them” (19:11-12). Some itinerant Jewish exorcists attempted to expel those with evil spirits using the phrase “Jesus who Paul preaches”. Seven sons of Sceva, a Jewish chief priest, were doing this. The evil spirit answered them, “I know Jesus, and I recognize Paul—but who are you?” Then the man who had the evil spirit leaped on them, overpowered them all, and prevailed against them, so that they ran out of that house naked and wounded (19:13-16). This became known and fear fell upon those in Ephesus resulting in many who practiced black arts coming and confessing. They brought their books worth 50,000 pieces of silver and burned them.
3. A major disruption occurred in Ephesus initiated by a silversmith named Demetrius who made shrines for the city goddess Artemis. He assembled similar craftsman telling them that Paul has misled many telling them that Paul says that gods made by hand are not gods. The crowd was enraged and shouted “great is Artemis of the Ephesians” (19:28). The city was filled with confusion and they dragged two of Paul’s Macedonian traveling companions Gaius and Aristarchus into the amphitheater where they continued to shout their praise to Artemis for two hours. The city clerk eventually was able to calm the crowd and instructed them that if they thought they had a legal case, they were to bring it before the courts. He then dismissed the crowd.

U. Chapter Twenty.

1. After the uproar, Paul sent for the disciples, encouraged them and lea for Macedonia. He eventually comes to Troas and intending to leave the next day, spoke to the disciples until midnight. They were in an upper room and a young man named Eutychus, who was sitting in a window ledge, fell asleep and fell from the third story and was picked up dead. Paul went down and fell upon him exclaiming not to be alarmed that his life was in him. They broke bread and he continued to speak until morning. They brought the boy home alive and were comforted.
2. Paul continues his journey hurrying as he desired to reach Jerusalem by the day of Pentecost. He reaches Miletus which was on the coast of Greece and sent for the elders of the church in Ephesus. He tells them: “And now I am on my way to Jerusalem, bound in my spirit, not knowing what I will encounter there, except that in town after town the Holy Spirit testifies to me that chains and afflictions are waiting for me. But I count my life of no value to myself, so that I may finish my course and the ministry I received from the Lord Jesus, to testify to the gospel of God’s grace” (20:22-24). He goes on to encourage them to shepherd the flock that the Holy Spirit appointed them to oversee. He warns them of savage wolves that will come in not sparing the flock as well as those from among them with deviant doctrines that will emerge designed to lure ones into following them. After this, he knelt down and prayed and there was much weeping upon his departure.

V. Chapter Twenty-one.

1. Paul and his companions continue their journey and arrive at Tyre in Syria. There, the disciples through the Spirit warn him not to go to Jerusalem. They then arrive in Caesarea and stay with Philip the evangelist, the same Philip who preached the gospel to the Ethiopian eunuch. While there, a prophet named Agabus came and with the use of Paul’s belt, tied his hands and feet telling Paul that the Jews would bind him in a similar fashion. Those around him begged him not to go to Jerusalem. Paul emphatically told them that he was ready to die in Jerusalem for the name of the Lord Jesus.
2. When Paul reaches Jerusalem, he tells the brothers all that he has done through the Holy Spirit and they glorified God. But they instruct him that because of the Jews who are zealous of the law, that he should take four men who have purified themselves and along with them shave his head as a sign that he too is careful about observing the law. Paul does so, but after seven days, he is recognized and the crowd is stirred up and begin to beat him. The commander of the Roman garrison, Claudius Lysias (23:26), hears the uproar and takes Paul from the crowd. Paul asks permission to speak to the crowd and is granted the request. He begins to speak to the crowd in the Hebrew language.

W. Chapter Twenty-two.

1. The chapter begins with Paul’s testimony to which the crowd listens to him. But when he says that the Lord told him in a vision that He would send him far away to the Gentiles, the crowd erupts with cries of “wipe this person off the earth, it is a disgrace for him to live” (22:22).
2. The commander orders him to be brought into the barracks to be scourged. But as Paul is being laid out to be scourged, he reveals his Roman citizenship. The commander realizes that he has taken a Roman citizen prisoner without a trial. He releases him and calls for the entire Sanhedrin and the chief priest to come down the next day and places Paul before them.

X. Chapter Twenty-three.

1. Paul begins his defense saying that he had lived his life before God in a good conscience until that day. He is ordered to be struck by the High Priest on the mouth which causes Paul to call him a whitewashed wall. This causes others to ask him “do you dare to revile God’s High Priest?” Paul claims ignorance of that fact. But then he realizes that part of them were Sadducees and part Pharisees, he announces his position as a Pharisee. This causes such an outroar that the commander is forced to rescue him again and take him once more into the barracks.
2. The following night, the Lord stood by him and said, “Have courage! For as you have testified about Me in Jerusalem, so you must also testify in Rome” (23:11). When it was day, the Jews form a conspiracy to kill Paul, and 40 men made an oath not to eat or drink until they had killed him. They ask the Sanhedrin to go to the commander and ask him to bring Paul down for further questions. But the son of Paul’s sister hears of the plot and is able to inform the commander of it. He sends Paul under heavy guard to Antonius Felix, the procurator of Judea, along with a letter explaining the circumstances. Felix reads the letter and tells him that he will give him a hearing when his accusers come. Paul is kept under guard in Herod’s palace.

Y. Chapter Twenty-four.

1. After five days Ananias the High Priest came down with some elders and a lawyer named Tertullus and presented their case against Paul. Paul was brought in and Tertullus began to accuse him in flowery language. He referred to Paul as a plague and an agitator throughout the Roman world. Paul begins his defense and ends with, “Either let these men here state what wrongdoing they found in me when I stood before the Sanhedrin, or about this one statement I cried out while standing among them, Today I am being judged before you concerning the resurrection of the dead” (24:20-21).
2. Felix delayed his verdict and kept Paul under guard with some freedom to allow his friends to minister to him. Felix would often converse with Paul hoping to receive money. But he became afraid when Paul spoke about righteousness and judgement. After two years, Felix received a successor Porcius Festus, “and because he wished to do a favor for the Jews, Felix left Paul in prison” (24:27).

Z. Chapter Twenty-five.

1. Festus goes to Jerusalem where the Jews accuse Paul and ask that he be brought to Jerusalem planning to ambush and kill him on the way. He goes to Caesarea and the Jews from Jerusalem accuse him of charges which they were unable to prove. Festus asks Paul if he was willing to go to Jerusalem and be tried before him. Paul responds that there is nothing in the Jews charges against him and he appeals to Caesar.
2. After a few days, King Herod Agrippa of Judea, who was the grandson of King Herod the Great and the last known king of the Herodian dynasty arrive with his wife Bernice and Festus tells them about Paul. Agrippa desires to see him and Paul is brought before them.

AA. Chapter Twenty-six.

1. Festus and Agrippa bring Paul out to hear his defense. Paul presents a summary of his life as a man who first persecuted the Christians and then became one of them. “Therefore, King Agrippa, I was not disobedient to the heavenly vision. Instead, I preached to those in Damascus first, and to those in Jerusalem and in all the region of Judea, and to the Gentiles, that they should repent and turn to God, and do works worthy of repentance” (26:19-20).
2. At one point, Agrippa cries out that Paul is mad. But Paul replied, “I’m not out of my mind, most excellent Festus. On the contrary, I’m speaking words of truth and good judgment. For the king knows about these matters. It is to him I am actually speaking boldly. For I am convinced that none of these things escapes his notice, since this was not done in a corner. King Agrippa, do you believe the prophets? I know you believe” (25:25-27). Afterwards, Agrippa tells Festus that Paul had done nothing that deserved death or chains and that if he had not appealed to Caesar, he could have been released.

BB. Chapter Twenty-seven. It was decided to sail to Italy. Paul was handed over to a centurion named Julius of the Imperial Regiment. They began their journey but it ended in a shipwreck. Paul prophesied that none of the crew or prisoners would lose their lives. The ship broke up on a reef but all 276 made it to shore.

CC. Chapter Twenty-eight.

1. They learned that the island upon which they came to was Malta. The natives treated them with much kindness. A leading man of the island named Publius provided them with hospitality for three days. His father was sick in bed with a fever and dysentery, but Paul healed him.
2. After three months, they sailed in a ship that had wintered at Malta. They arrived at Italy and Paul was greeted by disciples who had journeyed a distance of about 40 miles (Forum of Appius and the Three Taverns – 28:15) to meet him. Paul is interviewed by the Roman Jews who had heard nothing about him. “After arranging a day with him, many came to him at his lodging. From dawn to dusk he expounded and witnessed about the kingdom of God. He tried to persuade them concerning Jesus from both the Law of Moses and the Prophets. Some were persuaded by what he said, but others did not believe” (28:23-24).
3. The chapter and book closes with: “Then he stayed two whole years in his own rented house. And he welcomed all who visited him, proclaiming the kingdom of God and teaching the things concerning the Lord Jesus Christ with full boldness and without hindrance” (28:30-31).

DD. Discussion Question, Application and Passing it on.

1. Tongues (chapter 2) can be a divisive matter among Christians. What is the proper position to have regarding this issue? See 1 Corinthians chapter 14). How would you respond to someone who insists that it is necessary to validate being born again?
2. The judgement of Annias and Sophira (5:1-11) seem very harsh to our modern concepts. Why was this so important in the early church? What unrighteous behavior do you see in churches around you that is worse than their sin? How would this be judged by Jesus (see 2 Corinthians 5:10).
3. During the Covid pandemic, many churches were forced to close their doors and some did not recover from the governmental edicts. How could the response of the apostles to the Sanhedrin in chapter 5 have been applied to this situation?
4. Throughout the book of Acts, we see that the Jews vehemently opposed Paul’s mission to the Gentiles. Why was this? Do you see similar opposition to groups of people in your fellowship such as to the poor or those of other races? How would you address this?
5. Why did Paul make it a practice to go to Jewish synagogues in the cities he visited? What might you learn as to application to your own gospel outreach?
6. What is the practice of believers as described in the book of Acts? Do they meet in church buildings or in houses? Why and is this something we should consider today?
7. What do you see in the method Paul used to present the gospel in Athens? How could we learn from this?
8. Paul uses the fact that he was a Roman citizen. How might we use something similar in our defense?

A. Overview and Summary.

1. The author is the Apostle John, confirmed by the church father Irenaeus (ca. 130-200 AD) writing in his book Against Heresies as well as by other early church fathers. Irenaeus was a disciple of Polycarp (ca. 70-160 AD) who in turn was a disciple of John himself. John never refers to himself by name in this gospel, but humbly refers to himself as “the disciple who Jesus loved” (13:23; 19:26; 20:2; 21:7,20). The date of John’s writing is considered to be late in his life about 80-90 AD, before he wrote 1st through 3rd John and the book of Revelation. John was no doubt familiar with the Synoptic gospels of Matthew, Mark and Luke, but wrote this gospel as a unique contribution to the narrative of Jesus’ life. He records events not found in the other gospels under the inspiration of the Holy Spirit, recalling from memory his first-hand witness from 50 years in the past.
2. John’s gospel is unique in that it is the only one of the four gospels that gives us a precise reason for its purpose: “But these are written that you may believe that Jesus is the Messiah, the Son of God, and that by believing you may have life in his name” (20:31). John focuses on Christ’s divinity as the Messiah. He does this by using seven metaphorical statements where Jesus declares “I am”. This hearkens back to Exodus 3:14 where God tells Moses “I am who I am” pointing to His self-existence and eternality. These statements are: I am the bread of life (6:35), I am the light of the world (8:12), I am the door (10:7), I am the good shepherd (10:11,14), I am the resurrection and the life (11:25), I am the way the truth and the life (14:6) and, I am the true vine (15:1). We will touch on these statements in the chapter synopses that follow.
3. John confirms Jesus’s identity as the incarnate “God-man” whose divine and human natures were perfectly united into the person of Jesus, the Christ who is the prophesized Messiah and Savior of the world. John does this through signs or proofs using nine of Jesus’ miracles: 1) Turning water into wine (2:1-11) 2) the healing of the official’s son (4:46-54) 3) the healing of the lame man (5:1-18) 4) the feeding of the 5,000 (6:1-15) 5) walking on water (6:16-21) 6) healing of the blind man (9:1-14) 7) raising of Lazarus (11:1-57) 8) the miraculous catch of fish (21:6-11). And of course, the ninth and greatest miracle of all, His resurrection (20:1-10).

B. Chapter One.

1. Chapter one opens with a profound statement of Jesus’ divinity. Even in the translation from the Greek language, it carries a sense of incredible beauty and quintessence: “In the beginning was the Word, and the Word was with God, and the Word was God. He was with God in the beginning. Through him all things were made; without him nothing was made that has been made. In him was life, and that life was the light of all mankind. The light shines in the darkness, and the darkness has not overcome it” (1:1-5).
2. John goes on to say that Jesus is the embodiment of grace and truth: “The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth” (1:14).
3. The chapter continues with John the Baptist confirming that he is the one prophesied by Isaiah: “I am the voice of one calling in the wilderness, ‘Make straight the way for the Lord’” (John 1:23; Isaiah 40:3).
4. The chapter concludes with Jesus calling several of His disciples. Two of John the Baptist’s disciples hear John declare: “Look, the lamb of God” (1:36). They follow Jesus. One of them, Andrew finds his brother Simon and declares that they have found the Messiah and he brings him to Jesus. Jesus looks at him and says: “’You are Simon, son of John. You will be called Cephas”’ (which, when translated, is Peter (1:40-42). The Aramaic name “Cephas” means rock or stone as does the Greek translation “Peter”. Peter would become a building stone placed upon Christ as the chief corner stone (Ephesians 2:20-22). Peter is a building stone, as are all of Jesus’s true believers. He was not a rock upon which the church would be built, or as the Catholics claim, the first Pope.
5. Jesus then calls Philip (1:43), who came from Bethsaida as were Andrew and Peter (1:44). Philip finds Nathanael and declares “We have found the one Moses wrote about in the Law, and about whom the prophets also wrote—Jesus of Nazareth, the son of Joseph” (1:45). Nathanael disgustingly replies “Nazareth, can anything good come out of there?” (1:46). Nazareth was held in contempt by many Jews as a Roman garrison was stationed there. Jesus tells Nathanael that he is a man in whom there is no deceit (1:47). Jesus goes on to tell him that He saw Nathanael under a fig tree before Philip called him (1:48). The implication is that Jesus knew what he had been thinking and this was enough to convince Nathanael to declare: “Rabbi, you are the Son of God; you are the king of Israel” (1:49). Jesus said, “’You believe because I told you I saw you under the fig tree. You will see greater things than that.”’ He then added, “’Very truly I tell you, you will see heaven open, and the angels of God ascending and descending on the Son of Man”’ (1:50-51).

C. Chapter Two.

1. Chapter two opens with Jesus and His disciples at a wedding in Cana. Cana was in Galilee, but its exact location is not known. It is believed that it was close to Nazareth. Weddings at that time were a festive occasion that included much food and wine and could last a week. But the wine had run out. This would have been a great embarrassment to the host. Jesus’ mother apparently had some sort of a relationship to the host and was concerned that he is not embarrassed. She tells Jesus that “they have no more wine” (2:3). Jesus responds with what in modern English appears to be disrespectful, “Woman, why do you involve me?” Jesus replied. “My hour has not yet come” (2:4). Jesus’ word for “woman” was a common phrase for that time and was the same word that He used from the Cross, when He told Mary that John was now her son and that Mary as now his mother (19:26-27). This was to provide a caring home for Mary.
2. Jesus had a mission to carry out, and this was not the opportune time to begin it. But Jesus carries out His mother’s wishes and asks the servants to fill six stone jars with water. These stone jars were normally used for ceremonial washing. He then changes the water to wine. He instructs the servants to carry some to the master of the banquet, who proclaims it the best wine. This was Jesus’ first public miracle and began His ministry that would lead to the Cross.
3. The chapter concludes with Jesus going to Jerusalem at the time of the Passover. He found people in the temple courts selling cattle, sheep and doves and exchanging money. As was explained in the synopsis of the Synoptic gospels, unscrupulous people had made the requirement of offering sacrifices at the temple into a business where people would buy animals that were approved by the priests at exorbitant prices. This angered Jesus and he made a whip of cords and drove them from the temple courts and overturned the tables of the money exchangers. When asked by the Jews as to what sign could He show them to prove His authority to do this, He replied “Destroy this temple, and I will raise it again in three days” (2:19). “They replied, ‘It has taken forty-six years to build this temple, and you are going to raise it in three days?’ But the temple he had spoken of was his body. After he was raised from the dead, his disciples recalled what he had said. Then they believed the scripture and the words that Jesus had spoken” (2:20-22).

D. Chapter Three.

1. The chapter opens with Nicodemus, who was a member of the Jewish ruling council, coming to Jesus at night. That he came at night, points to the fact that he did not want to be recognized as coming to such a controversial person that Jesus had become. He confesses “Rabbi, we know that you are a teacher who has come from God. For no one could perform the signs you are doing if God were not with him” (3:2).
2. Jesus comes directly to the point: “Very truly I tell you, no one can see the kingdom of God unless they are born again (3:3). This confuses Nicodemus who thought Jesus meant a physical birth. But Jesus tells him “No one can enter the kingdom of God unless they are born of water and the Spirit” (3:5). Being born of the Spirit is easily understood as it means the Holy Spirit giving eternal life to someone who is being saved. That comes through confessing the Lord Jesus with the mouth and believing in the heart that God raised Him from the dead (Romans 10:9). There are several schools of thought as to what born of water means. The best explanation is that it was that Jesus was speaking metaphorically. He was pointing Nicodemus to the Old Testament practice of ritual cleansing by water which was symbolic of spiritual cleansing and repentance from sin. It does not mean being born again by baptism which is a declaration of the faith to others by the new believer.
3. Jesus references the incident of poison snakes in the wilderness biting the Israelites and how Moses made a bronze serpent and lifted it up on a pole signifying Christ being lifted up on the Cross. “Just as Moses lifted up the snake in the wilderness, so the Son of Man must be lifted up, that everyone who believes may have eternal life in him” (3:14-15).
4. Jesus goes on to say what is probably the most famous verse in the New Testament: “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). But even this verse needs clarification. God’s love can be misrepresented. Historically and theologically, Divine love is defined in three ways: first, God is benevolent or predisposed to do good to all people, second God possesses beneficence, doing or producing good such as the rain falling upon the just as well as the unjust, and third, God has gratification, or a special love and delight for His Son and those adopted into His family. God’s love for the world (benevolence), including sinful humanity, caused Him to send His only begotten Son (beneficence). Some attempt to read into this verse, universalism, or everyone is saved by God’s love. But the context is very clear, those who do not accept Christ’s salvation by believing in Him, will perish. God’s love was such that He provided eternal life for those in the world who believe in His gospel resulting in His love for them (God’s complacency). Modern use of the word complacency is different, meaning smug or relaxed, but the root meaning of complacency is exactly the opposite in that someone finds great delight in something.
5. It is unfortunate that many misrepresent God’s love. The Greek word “love” in John 3:16 is “ēgapēsen” which has as its root “agape”. Although Jesus probably was dialoging with Nicodemus in Aramaic, the language of Israel commonly in use at that time, John wrote his gospel in Greek using this word. Agape love is selfless, the highest form of love, the noblest kind of devotion, motivated by an act of self-sacrifice to the recipient. Many have linked agape to the term “unconditional love”. But God does not love everyone the same. God hates evil doers (Psalm 5:4-6; 11:5-6). His agape love is reserved for His Son and those who accept salvation in His Son. Telling an unbeliever that “God loves you unconditionally” conveys the thought that the person has no need for repentance, no need to confess their sins, no need to take of the Cross and begin a life of serving God. God’s benevolent love, His goodness His beneficence is why He sent His Son to die on the Cross on our behalf. This is why He has perfect love for Christ and for us.
6. Jesus continues to drive home this point with Nicodemus: “For God did not send his Son into the world to condemn the world, but to save the world through him. Whoever believes in him is not condemned, but whoever does not believe stands condemned already because they have not believed in the name of God’s one and only Son (3:17-18).
7. The chapter concludes with John the Baptist affirming that he is not the Messiah but the one sent ahead of Him (3:28). He concludes his affirmation with these words: “Whoever believes in the Son has eternal life, but whoever rejects the Son will not see life, for God’s wrath remains on them” (3:36).

E. Chapter Four.

1. Jesus returns to Galilee and on His way, He passes through Samaria near the town of Sychar. He rests by Jacob’s well, while His disciples go into the town to buy food. A woman comes to draw water from the well. She comes alone and in the middle of the day, which is unusual as woman would normally come early in the morning before the heat of the day and with others. As she begins conversing with Jesus, we learn that she is an amoral woman who has been married five times before and now is living with a man who is not her husband. This explains why she was alone and why she came in the middle of the day; in that she was most likely shunned by other women in the town.
2. During their conversation, Jesus reveals that He is the Messiah: “Woman,” Jesus replied, “believe me, a time is coming when you will worship the Father neither on this mountain nor in Jerusalem. You Samaritans worship what you do not know; we worship what we do know, for salvation is from the Jews. Yet a time is coming and has now come when the true worshipers will worship the Father in the Spirit and in truth, for they are the kind of worshipers the Father seeks. God is spirit, and his worshipers must worship in the Spirit and in truth” (4:21-24). She exclaims that when Messiah comes, He will explain everything to us. Jesus responds, “I, the one speaking to you—I am he” (4:26).
3. The disciples return and are surprised that Jesus is talking with a woman. The woman leaves her water pot and goes back into the town and declares that Jesus had told her all that she ever did and asks “Could this be the Messiah?” (4:29b). The disciples urge Jesus to eat something, but He says, “I have food to eat that you know nothing about” (4:32). He further explains, “My food,” said Jesus, “is to do the will of him who sent me and to finish his work” (4:34). The town’s people come and ask Jesus to stay with them. He stays for two days and “They said to the woman, ‘We no longer believe just because of what you said; now we have heard for ourselves, and we know that this man really is the Savior of the world’” (4:42).
4. After the two days, Jesus returns to Galilee and then on to Cana. There a royal official comes to him who has a sick son at Capernaum. He begs Jesus to come to Capernaum and heal his son. Jesus gives him a rebuke “Unless you people see signs and wonders,” Jesus told him, “You will never believe” (4:48). The official continues to ask Jesus to come down to Capernaum before his son dies. Jesus tells him to go and his son will live. The official goes and while on the way, his servants come with the news that his son lives. The official inquires at what time he recovered and finds that it is the exact time Jesus told him that his son would live. He and his whole household then believe. This was the second miracle that Jesus performed after coming from Judah to Galilee (4:49-54).

F. Chapter Five.

1. The chapter opens with the account of Jesus healing a lame man at the pool of Bethesda in Jerusalem. When Jesus saw him and learned that he had been in this condition for such a long time (38 years), He asks him “do you want to be healed?” (5:6b). He responds be saying that he had no one to help him get into what many believed were the healing waters when they were stirred. Jesus tells him “Get up! Pick up your mat and walk” (5:8). At this, the man is healed, and he gets up and walks. Jesus slips away into the crowd. The Jewish leaders ask him who healed him as it was the Sabbath, and the law prohibited carrying a mat on the Sabbath. He did not know it was Jesus as He had slipped away. Later, Jesus tells him, “See, you are well again. Stop sinning or something worse may happen to you” (5:14). This is the third miracle that John records Jesus performing. From this time onward, the Jewish leaders began to persecute Jesus. “In his defense Jesus said to them, ‘My Father is always at his work to this very day, and I too am working.’ For this reason, they tried all the more to kill him; not only was he breaking the Sabbath, but he was even calling God his own Father, making himself equal with God” (5:17-18).
2. The chapter continues with Jesus affirming that He and His Father are in complete oneness and that He does nothing apart from that which the Father is doing. He also says, “Moreover, the Father judges no one, but has entrusted all judgment to the Son, that all may honor the Son just as they honor the Father. Whoever does not honor the Son, does not honor the Father, who sent him” (5:22-23). Jesus also tells them that the Father has given authority to judge to Him as He is the Son of Man. He continues by stating that a time will come when those in the graves will hear His voice and will come out. Those who have done good will rise to live, and those who have done evil will rise to be condemned (5:27-29). The verse could be misconstrued in an attempt to show salvation by works. But Scripture must be interpreted by taking into account all of Scripture. John has already stated in John 3:16 that those who believe in Jesus will not perish but have everlasting life. This is affirmed by the Apostle Paul in Ephesians 2:8-9: “For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast”.
3. The chapter concludes with Jesus affirming the testimony of John the Baptist and the works that He is doing: “I have testimony weightier than that of John. For the works that the Father has given me to finish—the very works that I am doing—testify that the Father has sent me. And the Father who sent me has himself testified concerning me. You have never heard his voice nor seen his form, nor does his word dwell in you, for you do not believe the one he sent. You study the Scriptures diligently because you think that in them you have eternal life. These are the very Scriptures that testify about me, yet you refuse to come to me to have life” (5:36-40). Jesus concludes this portion of dialogue by saying: “But do not think I will accuse you before the Father. Your accuser is Moses, on whom your hopes are set. If you believed Moses, you would believe me, for he wrote about me. But since you do not believe what he wrote, how are you going to believe what I say?” (5:45-47).

G. Chapter Six.

1. Chapter six is a very long chapter. It begins with the account of Jesus feeding the 5,000. As this has been covered in the Synoptic gospels, we will not repeat. The next account is of Jesus walking on the water. In this passage, it does not include the portion where Peter goes to Jesus and begins to sink. Here, Jesus is taken into the boat and immediately, the boat reaches the shore where they had been headed.
2. The crowds follow Him in boats to Capernaum. Jesus tells them, ‘“Very truly I tell you, you are looking for me, not because you saw the signs I performed but because you ate the loaves and had your fill. Do not work for food that spoils, but for food that endures to eternal life, which the Son of Man will give you. For on Him God the Father has placed his seal of approval”’ (6:26-27). He goes on to say that to do the work of God is to believe in the one He sent (6:29). They ask for a sign and speak of the manna in the wilderness. Jesus tells them that it is the Father who gives the true bread from heaven that gives life to the world (6:30-33).
3. Jesus then gives a profound word about Himself: ‘“I am the bread of life. Whoever comes to me will never go hungry, and whoever believes in me will never be thirsty. But as I told you, you have seen me and still you do not believe. All those the Father gives me will come to me, and whoever comes to me I will never drive away. For I have come down from heaven not to do my will but to do the will of him who sent me. And this is the will of him who sent me, that I shall lose none of all those he has given me, but raise them up at the last day. For my Father’s will is that everyone who looks to the Son and believes in him shall have eternal life, and I will raise them up at the last day”’ (Vs. 6:35-40).
4. Jesus then gives a word that causes many to stumble and depart from following Him: “I am the living bread that came down from heaven. Whoever eats this bread will live forever. This bread is my flesh, which I will give for the life of the world” (6:51). “Very truly I tell you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you. Whoever eats my flesh and drinks my blood has eternal life, and I will raise them up at the last day. For my flesh is real food and my blood is real drink. Whoever eats my flesh and drinks my blood remains in me, and I in them. Just as the living Father sent me and I live because of the Father, so the one who feeds on me will live because of me. This is the bread that came down from heaven. Your ancestors ate manna and died, but whoever feeds on this bread will live forever” (6:53-59).
5. The chapter concludes with: “From this time many of his disciples turned back and no longer followed him. ‘You do not want to leave too, do you?” Jesus asked the Twelve.’ Simon Peter answered him, “’Lord, to whom shall we go? You have the words of eternal life. We have come to believe and to know that you are the Holy One of God.”’ Then Jesus replied, “’Have I not chosen you, the Twelve? Yet one of you is a devil!”’ (He meant Judas, the son of Simon Iscariot, who, though one of the Twelve, was later to betray him)” (6:66-70).

H. Chapter Seven.

1. The chapter opens with Jesus walking in Galilee. He is there because the Jews in Judea wish to kill him. It is the time of the feast of the Tabernacles. His brothers, who are unbelieving at this time, tell him to go up to Jerusalem. Jesus responds, “My time has not yet come, but your time is always ready. The world cannot hate you, but it hates Me because I testify of it that its works are evil. You go up to this feast. I am not yet going up to this feast, for My time has not yet fully come” (7:6-8).
2. But after saying this, Jesus goes up secretly. There was much controversy about Him at the feast. Some saying that He was good, others that He deceived people. About the middle of the feast, Jesus goes up to the temple and begins to teach. They marvel that Jesus knew letters having never studied (7:15). He tells them, “My doctrine is not Mine, but His who sent Me. If anyone wills to do His will, he shall know concerning the doctrine, whether it is from God or whether I speak on My own authority. He who speaks from himself seeks his own glory; but He who seeks the glory of the One who sent Him is true, and no unrighteousness is in Him. Did not Moses give you the law, yet none of you keeps the law? Why do you seek to kill Me?” (7:16-19).
3. The Jews accuse Him of having a demon saying “who is seeking to kill you” (7:20). Jesus responds by pointing them to the Mosaic Law of circumcising on the Sabbath (if it is the eighth day after birth) yet Jesus healed a man on the sabbath. He then tells them to “not judge according to appearance but, judge with righteous judgement” (7:24). This last Instruction from Jesus must be considered in the light of our understanding of God’s Word, our relationship with Him, and our own false self-righteousness. Are we prideful? We should always consider Matthew 7:1 “Do not judge or you too will be judged”. But there are times when we should judge such as confronting sin or false doctrine.
4. The Jews sought to take Him but could not as His time to die had not yet come. “Then Jesus said to them, ‘I shall be with you a little while longer, and then I go to Him who sent Me. You will seek Me and not find Me, and where I am you cannot come’” (7:33-34). The Jews did not comprehend what He meant by this as Jesus was speaking of His resurrection.
5. “On the last day, that great day of the feast, Jesus stood and cried out, saying, “If anyone thirsts, let him come to Me and drink. He who believes in Me, as the Scripture has said, out of his heart will flow rivers of living water.” But this He spoke concerning the Spirit, whom those believing in Him would receive; for the Holy Spirit was not yet given, because Jesus was not yet glorified” (7:37-39). The Feast of Tabernacles was a week-long event held each year to commemorate God’s provision during the Children of Israel’s 40 years in the wilderness including providing water. In this passage, Jesus is declaring that He is living water similar to what He told the woman at the well in chapter four. On each day of the Feast of Tabernacles, water was poured out at the base of the altar. On the eighth day, that practice was suspended. It was then that Jesus made His dramatic pronouncement that He is the living water. Jesus was speaking of living water which is the Holy Spirit that would be poured out eventually to those who would be born again to enable them to produce fruit in their lives.
6. The chapter concludes with the officers, who had been sent to arrest Jesus telling the chief priests and Pharisees that “no one spoke like this man” (7:46). The Pharisees accuse them of being deceived. Nicodemus, who came to Jesus by night tells them, “Does our law judge a man before it hears him and knows what he is doing?” (7:51).

I. Chapter Eight.

1. The chapter opens with the account of the woman caught in adultery. The earliest manuscripts do not contain this narrative. Additionally, some manuscripts place it elsewhere in the book of John and others even place it in the gospel of Luke. Regardless, even if it was never in the original signature of John, it does not conflict with any biblical doctrine. However, most Bible scholars believe that it may have actually happened as it does fit what we know about Jesus and how He handled conflict with the scribes and Pharisees. It was an attempt to catch Jesus in a situation where He could have violated Roman law. Mosaic Law required the death of both parties caught in adultery. But Rome was the only authority over capital punishment. That the man who she was with was never brought forward shows that the Jews only wanted to catch Jesus in a trap. If He demanded that she be stoned per the Mosaic Law, then the Jews could accuse Him before the Roman authorities. Jesus stoops down and begins to write in the dirt. There is much speculation over what He wrote. Some say He was writing the sins of her accusers. But one by one they leave. Finally, only Jesus and the woman are left. Jesus asks her where her accusers are and has no one condemned you? (8:10b). She responds “no one, Lord”. Jesus says that “Neither do I condemn you; go and sin no more” (8:11). Mosaic Law demands two witnesses to confirm a matter. As there were none left, she was not condemned. As a matter of application to modern times, some attempt to use this narrative to show that the Bible does not condemn what was once called sin as applied to homosexual relationships. This is twisting the Scripture. Even if the narrative actually happened, Jesus was in obedience to the law as the woman’s accusers were not there. The important thing is also to note that Jesus told her to go and sin no more.
2. “Then Jesus spoke to them again, saying, “I am the light of the world. He who follows Me shall not walk in darkness, but have the light of life” (8:12). This begins a lengthy discussion between the Pharisees and Jesus pertaining to His witness of Himself and His relationship to the Father. At one point, Jesus tells them flatly, “You are from beneath; I am from above. You are of this world; I am not of this world. Therefore, I said to you that you will die in your sins; for if you do not believe that I am He, you will die in your sins” (8:23-24).
3. Then Jesus said to them, “When you lift up the Son of Man, then you will know that I am He, and that I do nothing of Myself; but as My Father taught Me, I speak these things. And He who sent Me is with Me. The Father has not left Me alone, for I always do those things that please Him.” As He spoke these words, many believed in Him (8:28-30).
4. Then Jesus said to those Jews who believed Him, which are critical words to us today: “If you abide in My word, you are My disciples indeed. And you shall know the truth, and the truth shall make you free” (8:31-32). Jesus continues in dialogue with the unbelieving Jews: “You are of your father the devil, and the desires of your father you want to do. He was a murderer from the beginning, and does not stand in the truth, because there is no truth in him. When he speaks a lie, he speaks from his own resources, for he is a liar and the father of it” (8:44).
5. The chapter concludes with another of Jesus’s I Am statements: Jesus said to them, “Most assuredly, I say to you, before Abraham was, I AM” (8:58).

J. Chapter Nine.

1. This chapter deals exclusively with a man, blind since birth receiving his sight from Jesus. Jesus mixes clay with His saliva and anoints the man’s eyes and tells him to go and wash in the pool of Siloam. He does so and receives his sight. Jesus performed this miracle on the Sabbath which angered the Pharisees. There is much interaction between the man and the Pharisees who call his parents to verify that this is their son. They tell them out of fear of being cast out of the synagogue to ask him as he is of age. After continued dialogue with the Pharisees, they cast him out.
2. Jesus finds him and asks him if he believes in the Son of God. He asks Him “who is he lord, that I may believe in him?” (9:36). Jesus reveals that it is He whom he is speaking to. The man worships him. Jesus then declares: “For judgment I have come into this world, that those who do not see may see, and that those who see may be made blind” (9:39).
3. An important concept is revealed in the first verses of this chapter. Jesus’s disciples ask him “Rabbi, who sinned, this man or his parents, that he was born blind?” Jesus answered, “Neither this man nor his parents sinned, but that the works of God should be revealed in him. I must work the works of Him who sent Me while it is day; the night is coming when no one can work. As long as I am in the world, I am the light of the world” (9:2-5).
4. It was a common concept in biblical times, that physical defects were the result of sin. Jesus alludes to this in John 5:14 “See you are well! Sin no more that nothing worse may happen to you.” But physical defects are most often the result of the sin of Adam in a broken and fallen world. Jesus avoids the theological issue and heals the man so that the works of God would be revealed in him. Healing today does take place as a result of prayer (James 5:13-15). But not always. When it does, it displays God’s mercy, grace and glory. This miracle was another sign that Jesus is the Messiah. That Jesus used His saliva mixed with clay seems odd to a modern reader, but saliva as a curative was well known to antiquity. Jesus is recorded using saliva on two other occasions (Mark 7:33 and 8:23).

K. Chapter Ten.

1. Jesus speaks of Himself as the true shepherd. “Most assuredly, I say to you, he who does not enter the sheepfold by the door, but climbs up some other way, the same is a thief and a robber. But he who enters by the door is the shepherd of the sheep. To him the doorkeeper opens, and the sheep hear his voice; and he calls his own sheep by name and leads them out” (10:1-3). He goes on to say that the sheep know His voice and will follow Him but not that of a stranger whom they will fear. But those he spoke to did not understand this illustration.
2. Jesus then makes another “I am” statement about Himself: “I am the good shepherd. The good shepherd gives His life for the sheep” (10:11). He goes on to make a contrast between Himself and a hireling. A hireling is one who does a shepherding function for gain and not for concern of the sheep. We often see this in contemporary ministry where corrupt individuals use ministry for personal gain. But Jesus as the true shepherd cares for His sheep and laid down His life for them.
3. He then makes an amazing statement: “And other sheep I have which are not of this fold; them also I must bring, and they will hear My voice; and there will be one flock and one shepherd” (10:10). He was prophesying of the gentiles who He would bring to His fold. This would also become a fulfillment of the Abrahamic covenant of Genesis 12:3 in which through him would “all the families of the earth be blessed.” Jesus then continues speaking of His death and resurrection: “Therefore My Father loves Me, because I lay down My life that I may take it again. No one takes it from Me, but I lay it down of Myself. I have power to lay it down, and I have power to take it again” (10:17-18).
4. The narrative continues with an account of Jesus walking in the temple during the Feast of Dedication. This feast was not one prescribe by Moses, but is one kept in celebration of the rededication of the temple after the successful overthrow of Antiochus Epiphanes, of the Seleucid Empire who reigned from 175 BC to 164 BC. He had profaned the temple, forced the Jews to abandon sacrifices to God and adopt pagan rituals in an attempt to destroy Jewish culture, killing many Jews and selling many others into slavery. He profaned the temple by slaughtering a pig on the altar. Jewish freedom fighters under the leadership of Judas Maccabeus rose up and overthrew him in 165 BC. The Jews cleansed and restored the temple but found only one sealed jar of olive oil used to light the Menorah lampstand. The oil was only enough to last one day, but miraculously it lasted eight days; enough to make more oil. That is why the Feast of Dedication lasts eight days and now is celebrated as Hanukkah. It has been consistently celebrated by the Jews each year during the month of December or late November depending upon when it falls on the Jewish calendar. That is why John notes that “it was winter” (10:22).
5. The Jews confront Jesus with a direct question: “How long do You keep us in doubt? If You are the Christ, tell us plainly” (10:24). Jesus responds by reminding them of the works that He has done that bear witness of Him. He tells them that they do not believe because they are not His sheep that hear His voice. He then goes on to present a solid confirmation of the security of a believer. “And I give them eternal life, and they shall never perish; neither shall anyone snatch them out of My hand. My Father, who has given them to Me, is greater than all; and no one is able to snatch them out of My Father’s hand. I and My Father are one” (10:28-30).
6. The Jews then take up stones to stone Him. He asks them for what works do you stone Me? (10:31-32). They told Him that it was not for the works but because it was blasphemy by declaring that He, “being a man make Yourself God” (10:33). Critics of the Bible and of Jesus often say that Jesus never declared Himself to be God. But in fact He did and this reaction by the Jews testifies to this. Jesus responds by using a rabbinically-styled question by referring to Psalm 82: “Is it not written in your law, ‘I said, “You are gods”’? If He called them gods, to whom the word of God came (and the Scripture cannot be broken), do you say of Him whom the Father sanctified and sent into the world, ‘You are blaspheming,’ because I said, ‘I am the Son of God’? If I do not do the works of My Father, do not believe Me; but if I do, though you do not believe Me, believe the works, that you may know and believe that the Father is in Me, and I in Him” (10:34-38). A full discussion of Psalm 82 is beyond the scope of this synopsis, but Jesus was making the point that those in authority were called “gods” by God the father. But He refers them back to His works. “They again sought to seize Him but He escaped out of their hand” (10:39).
7. Jesus then goes away to a place beyond the Jordan where John was first baptizing and stayed there. Many believed in Him there (10:40-42).

L. Chapter Eleven.

1. The bulk of chapter eleven is the story of Jesus raising Lazarus. Lazarus became sick and his sisters, Mary and Martha sent to the Lord to come and heal him. “When Jesus heard that, He said, ‘This sickness is not unto death, but for the glory of God, that the Son of God may be glorified through it’” (11:4). Jesus stayed two more days in the place where He was and then told the disciples “Let’s go to Judea again” (11:7). His disciples object and tell Him that the Jews tried to stone Him. Jesus replies that Lazarus is sleeping and that He will go and wake him up. This confuses the disciples who think Jesus was speaking about rising, but Jesus then tells them plainly Lazarus is dead. “And I am glad for your sakes that I was not there, that you may believe. Nevertheless, let us go to him” (11:15). Thomas, often called “doubting Thomas” due to his skepticism of Jesus’s resurrection (20:24-29) tells the other disciples “Let us also go, that we may die with Him” (11:16).
2. Jesus arrives at Bethany and found that Lazarus had been in the tomb four days. Martha hears of his arrival and goes to Him and says, “Lord, if You had been here, my brother would not have died. But even now I know that whatever You ask of God, God will give You” (11:21). Jesus tells her that Lazarus will rise again. She believes He is speaking of the Resurrection of the last days. Jesus said to her, “’I am the resurrection and the life. He who believes in Me, though he may die, he shall live. And whoever lives and believes in Me shall never die. Do you believe this?’ She said to Him, ‘Yes, Lord, I believe that You are the Christ, the Son of God, who is to come into the world’” (11:25-27).
3. Martha then goes and tells Mary, her sister that Jesus had come. Mary goes and falls at Jesus feet also telling Him that if He had come, Lazarus would not have died. When Jesus sees her weeping and also the Jews who came with her weeping, He groans within His spirit and was troubled (11:33). He asks where they had laid him. Jesus wept which brings up the question as to why, since He knew that He was going to raise Lazarus. Many Bible scholars point to this to show Jesus’s compassion for Mary and Martha and the grief they had about their brother’s death. In Luke 19:41 Jesus also weeps. This time over Jerusalem and what He knows will happen to it as a result of rejection of Him as Messiah. It could also be that Jesus was troubled by their lack of faith in Him. Still groaning Jesus tells the people to take away the stone to the tomb. Martha tells Him that as it has now been four days there will be a stench. “Jesus said to her, “Did I not say to you that if you would believe you would see the glory of God?” (11:40).
4. “Then they took away the stone from the place where the dead man was lying. And Jesus lifted up His eyes and said, ‘Father, I thank You that You have heard Me. And I know that You always hear Me, but because of the people who are standing by I said this, that they may believe that You sent Me.’ Now when He had said these things, He cried with a loud voice, ‘Lazarus, come forth!’ And he who had died came out bound hand and foot with graveclothes, and his face was wrapped with a cloth. Jesus said to them, ‘Loose him, and let him go’” (11:41-44).
5. “Then the chief priests and the Pharisees gathered a council and said, “What shall we do? For this Man works many signs. If we let Him alone like this, everyone will believe in Him, and the Romans will come and take away both our place and nation” (11:47-48). “And one of them, Caiaphas, being high priest that year, said to them, ‘You know nothing at all, nor do you consider that it is expedient for us that one man should die for the people, and not that the whole nation should perish.’ Now this he did not say on his own authority; but being high priest that year he prophesied that Jesus would die for the nation, and not for that nation only, but also that He would gather together in one the children of God who were scattered abroad” (11:49-52). The chapter concludes with the Jews plotting how to kill Jesus. Due to this, Jesus no longer walked openly among the Jews but went with His disciples to a rural city called Ephraim.

M. Chapter Twelve.

1. The chapter opens six days before the Passover and begins what is the focus of the last chapters of the gospel of John. Jesus and His disciples are in Bethany, having supper with Mary, Martha and Lazarus. Mary takes a vial of costly oil and anoints Jesus’s feet and wipes them with her hair. Judas objects saying that it should have been sold and the money given to the poor. But John interjects in his narrative by explaining that Judas, who kept the money box used to steal from it. Jesus responds by saying that the poor will always be with them but “she has kept this for the day of my burial” (12:7). It was not a rebuff of the needs of the poor, but Jesus was looking ahead to His death that would shortly take place and this was an honor given to Him. In fact, He was quoting a portion of Deuteronomy 15:11: “’ For the poor will never cease from the land; therefore, I command you, saying, ‘You shall open your hand wide to your brother, to your poor and your needy, in your land.’”
2. Many other Jews had come not only to see Jesus, but also Lazarus who had been raised from the dead. The chief priests plotted to kill Lazarus as many went away believing in Jesus because of him (12:9-11). Scripture is silent about what happened to Lazarus after Jesus resurrection and ascension. There are several traditions that have Lazarus and his sisters moving to Cyprus and there is a tomb reported to be his in the city of Larnaca. Another tradition has them moving to Gaul where he was beheaded under the persecution of the Emperor Domitian, but there is no evidence of that. We do know that he eventually died a second time but will rise again to join all those who trust in Jesus for eternity.
3. The chapter continues with the triumphal entry of Jesus into Jerusalem with Jesus riding on a young donkey thereby fulfilling the prophecy of Zechariah 9:9: “Rejoice greatly, O daughter of Zion! Shout, O daughter of Jerusalem! Behold, your King is coming to you; He is just and having salvation, Lowly and riding on a donkey, A colt, the foal of a donkey.” That Zechariah under the inspiration of the Holy Spirit calls Jesus “King” is a validation that Jesus is the Messiah.
4. Jesus then gives us a solid word about following Him: “’The hour has come that the Son of Man should be glorified. Most assuredly, I say to you, unless a grain of wheat falls into the ground and dies, it remains alone; but if it dies, it produces much grain. He who loves his life will lose it, and he who hates his life in this world will keep it for eternal life. If anyone serves Me, let him follow Me; and where I am, there My servant will be also. If anyone serves Me, him My Father will honor’” (12:23-26).
5. Jesus predicts His death: “’Now is the judgment of this world; now the ruler of this world will be cast out. And I, if I am lifted up from the earth, will draw all peoples to Myself.”’ This He said, signifying by what death He would die (12:31-33). John continues by quoting from Isaiah that God has blinded their eyes and hardened their hearts (12:40). The chapter concludes with Jesus’s words: “He who believes in Me, believes not in Me but in Him who sent Me. And he who sees Me sees Him who sent Me. I have come as a light into the world, that whoever believes in Me should not abide in darkness” (12:44-46).

N. Chapter Thirteen.

1. The chapter begins with Jesus washing His disciple’s feet. “So, when He had washed their feet, taken His garments, and sat down again, He said to them, ’Do you know what I have done to you? You call Me Teacher and Lord, and you say well, for so I am. If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another’s feet. For I have given you an example, that you should do as I have done to you. Most assuredly, I say to you, a servant is not greater than his master; nor is he who is sent greater than he who sent him. If you know these things, blessed are you if you do them’” (13:12-17).
2. Jesus then begins to speak of the one who would betray Him. John, who John identifies himself as the one whom Jesus loved and was leaning against His breast, asks Jesus who it is. Jesus identifies him as the one to whom he gave a piece of bread. He then tells Judas “What you do, do it quickly” (13:27b). The other disciples think Jesus means to go and buy food or give something to the poor. Judas goes out immediately and it is night. The symbolism of Judas leaving in the darkness is very profound. Judas has been walking in darkness and he leaves to begin his act of betrayal in the dark.
3. Jesus then speaks of his glorification and of God being glorified in Him. He then gives his disciples a new commandment: “A new commandment I give to you, that you love one another; as I have loved you, that you also love one another. By this all will know that you are My disciples, if you have love for one another” (13:34-35).
4. Peter asks Jesus where He is going. Jesus tells them that He is going away now but that they will follow Him afterward. Peter tells Him that he will lay down his life for him. Jesus then predicts Peter’s denial in that the rooster will not crow until Peter has denied Him three times (13:38b).

O. Chapter Fourteen.

1. The chapter opens with a promise to Jesus’s disciples and to His believers today: “Your heart must not be troubled. Believe in God; believe also in Me. In My Father’s house are many dwelling places; if not, I would have told you. I am going away to prepare a place for you. If I go away and prepare a place for you, I will come back and receive you to Myself, so that where I am you may be also. You know the way to where I am going” (14:1-4). This passage has often been misunderstood due to early English translations which used the term “mansions” for the Greek word “monai” which is only used twice in the New Testament, here and in 14:23 where it is translated home or abode. The passage is often used at funeral services to give encouragement to grieving families that their departed loved one is enjoying eternal bless in opulent surroundings. But heaven is not mentioned once in this passage. So, what did Jesus mean by this passage and how does it relate to us today?
2. John chapters 13 through 16 capped by Jesus’s prayer in chapter 17 are part of an interwoven discourse given on the night of His betrayal before He would be crucified. In chapter 13 he reminds them of what He has done for them. He also told them one of them will betray Him and that where He is going, they cannot go. But now, He tells them not to be troubled that He is going to prepare a place for them in the Father’s house where there are many dwelling places. All of Jesus’s disciples were Galileans except Judas who had already left. In the account of what we call the last supper recorded in all of the gospels, Jesus makes direct reference to marriage practice in Galilee in Biblical times and His disciples would see the connection.
3. A groom would go to the bride’s family and a covenant would be reached of marriage. The couple would share a drink together to seal the covenant before the groom would go back to his father’s house to prepare a place for them to live. It was customary in those days for several generations of families to live together in one house. An addition would be added to the father’s house to accommodate the newly married couple. Only the father would determine if the addition was ready to receive his son’s bride. A precession would then go from the father’s house to the bride’s house to receive her. The bride would never know precisely when this would happen, so she was supposed to always be ready. Jesus’s parable about the ten virgins describes this process. The bridal party would then carry the bride back to the father’s house where there would be a feast of celebration.
4. Jesus has made a covenant with His bride, the church. The covenant was sealed with his broken and body and shed blood on the Cross. He has gone away physically and prepared a place in His Father’s house for His bride and one day when the Father says it is time, He will come for His bride. This word was meant to be an encouragement for His disciples as it is a promise that there are many dwelling places in His Father’s house for all His believers. These will not be individual isolated “mansions” but places where His bride will dwell in unity as a family. Jesus gives His disciples a promise: “If I go away and prepare a place for you, I will come back and receive you to Myself, so that where I am you may be also” (14:3).
5. What follows is an exchange between Thomas and Jesus about knowing the way. Jesus affirms that: “I am the way, the truth, and the life. No one comes to the Father except through Me” (14:6). There are many religions in the world. But none of them will lead to the Father except if one goes through Jesus who provided the only means of salvation by His death and resurrection. Jesus goes on to say that if we know Him, we will know the Father. Philip asks Jesus to show them the Father. Jesus responds: “Have I been among you all this time without your knowing Me, Philip? The one who has seen Me has seen the Father. How can you say, ‘Show us the Father’? Don’t you believe that I am in the Father and the Father is in Me? The words I speak to you I do not speak on My own. The Father who lives in Me does His works. Believe Me that I am in the Father and the Father is in Me. Otherwise, believe because of the works themselves” (14:9-11).
6. Jesus then gives a promise about prayer: “I assure you: The one who believes in Me will also do the works that I do. And he will do even greater works than these, because I am going to the Father. Whatever you ask in My name, I will do it so that the Father may be glorified in the Son. If you ask Me anything in My name, I will do it” (14:12-14). Is it possible for us to do greater works than Jesus? Certainly not in power. Jesus raised Lazarus who was dead for four days. He fed thousands from a small amount of food. He walked on water and calmed the storm. How most Bible teachers interpret this passage is that His believers will do a great many more works. Jesus’s ministry was limited to Palestine during a short 3-1/2-year period. Today, believers do works all over the world based upon the gifts given them. This a quantity, not quality.
7. The chapter closes with Jesus promising to give the Holy Spirit (another counselor) who will be with us forever. He also tells His disciples that whoever loves Him will keep His word and the Father will love him and they will come and make their home with them. This is an insight into the work of the Trinity as Father, Son and Holy Spirit are promised to all come and abide with a believer. Jesus then gives them peace before saying “get up, let’s leave this place” (14:31b).

P. Chapter Fifteen.

1. This chapter contains Jesus’s profound metaphor of the vine and the branches. It begins with what could be some troubling narrative: “I am the true vine, and My Father is the vineyard keeper. Every branch in Me that does not produce fruit He removes, and He prunes every branch that produces fruit so that it will produce more fruit” (15:1-2). This could be interpreted by some to indicate a loss of salvation. However, every verse must be interpreted by the context of the entire Bible. Jesus goes on to give an admonition of remaining attached to Him: “Remain in Me, and I in you. Just as a branch is unable to produce fruit by itself unless it remains on the vine, so neither can you unless you remain in Me” (15:4).
2. Jesus continues with a strong warning: “I am the vine; you are the branches. The one who remains in Me and I in him produces much fruit, because you can do nothing without Me. If anyone does not remain in Me, he is thrown aside like a branch and he withers. They gather them, throw them into the fire, and they are burned” (15:5-6). Jesus discusses with the disciples what has just happened with Judas Iscariot and others like him. Judas had attached himself to Jesus, but he did not produce any spiritual fruit and did not truly abide in Christ. He was only a disciple on the outside, and this lack of true discipleship was evident in his failure to bear fruit. Ultimately, he turned away from Christ. Throughout his entire ministry, Jesus addressed this issue (see Matt. 7:15-23, Matt. 13:3-9). He taught that there would be those who would outwardly attach themselves to Christ as disciples but would not genuinely accept him as their Savior. These individuals would call themselves disciples of Jesus, even though they were not truly saved. It’s important to remember that the apostles were Jews who grew up in a culture that emphasized outward appearances. They needed to understand that one could appear to be a disciple outwardly without being a true disciple inwardly. In this passage, Jesus distinguishes between “disciples” and “true disciples” (as seen in verse 8, “become my disciples”). This highlights the difference between those who are outwardly associated with him but do not possess genuine faith. The phrase “in Me” is used in reference to the analogy of the vine and the branches. Branches are “in the vine.” However, Jesus is not using this as a theological term of union with him, as Paul does in Romans 8:1. Instead, Jesus refers to those who have attached themselves outwardly to him and are calling themselves disciples.
3. Jesus continues with the subject of love: “As the Father has loved Me, I have also loved you. Remain in My love. If you keep My commands you will remain in My love, just as I have kept My Father’s commands and remain in His love. “I have spoken these things to you so that My joy may be in you and your joy may be complete. This is My command: Love one another as I have loved you. No one has greater love than this, that someone would lay down his life for his friends (15:9-13).
4. The chapter concludes with Jesus predicting persecution for the believers: “If you were of the world, the world would love you as its own. However, because you are not of the world, but I have chosen you out of it, the world hates you. Remember the word I spoke to you: ‘A slave is not greater than his master.’ If they persecuted Me, they will also persecute you” (15:19-20a). He also notes fulfilled prophecy with a reference to Psalm 69:4 in that they hated Him for no reason (15:25b). The closing words relate to the coming Holy Spirit (the Counselor): “When the Counselor comes, the One I will send to you from the Father—the Spirit of truth who proceeds from the Father—He will testify about Me. You also will testify, because you have been with Me from the beginning” (15:26-27).

Q. Chapter Sixteen.

1. Chapter sixteen opens with Jesus warning His disciples that those who kill them will think they are offering service to God (16:2). He then tells them that unless He goes away, the Counselor (Holy Spirit) will not come: “Nevertheless, I am telling you the truth. It is for your benefit that I go away, because if I don’t go away the Counselor will not come to you. If I go, I will send Him to you. When He comes, He will convict the world about sin, righteousness, and judgment: About sin, because they do not believe in Me; about righteousness, because I am going to the Father and you will no longer see Me; and about judgment, because the ruler of this world has been judged” (16:7-11).
2. The balance of the chapter is continuing dialogue of Jesus telling His disciples of His leaving them and that they will have sorrow now but will rejoice when they see Him again (16:22). He gives them a promise: “I assure you: Anything you ask the Father in My name; He will give you. Until now you have asked for nothing in My name. Ask and you will receive, so that your joy may be complete” (16:23b-24). The chapter concludes with Jesus telling them that each of them will be scattered to their homes but encourages them by saying: ‘“I have told you these things so that in Me you may have peace. You will have suffering in this world. Be courageous! I have conquered the world’” (16:33).

R. Chapter Seventeen. Chapter Seventeen records Jesus’s prayer. First for Himself, then for His disciples and then for all of us.

1. Jesus prays for Himself in verses one through five. He prays that the hour has come and that He would be glorified so that He may glorify the Father. He says that authority has been given Him over all flesh so that He may give eternal life to all that the Father has given him. Jesus goes on to say that He glorified the Father while He was on the earth by completing the work that the Father gave Him to do. He closes His prayer by asking that He be glorified in the Father’s presence with the glory that He had before the world existed.
2. In verses six through nineteen, Jesus prays for His disciples. He asks the Father for protection for them and that none of them were lost except the “son of destruction” that Scripture might be fulfilled (Psalm 41:9). He prays that as the Father sent Him into the world, He sends them into the world. Jesus closes His prayer for them with these words: “I sanctify Myself for them, so they also may be sanctified by the truth” (17:19).
3. The rest of the chapter, verses twenty through twenty-six is Jesus’s prayer for all believers. He prays for unity for the believers as He and the Father are one so that the world may know that the Father has sent Him. He prays that we may be with Him so that they may see His glory. The chapter concludes with: “I made Your name known to them and will make it known, so the love You have loved Me with may be in them and I may be in them” (17:26).

S. Chapter Eighteen.

1. The chapter opens with Jesus taking His disciples to the garden of Getsemani. Judas also knew of the place as Jesus frequently took His disciples there. Judas brings along with him, a company of soldiers, temple police and others. “Then Jesus, knowing everything that was about to happen to Him, went out and said to them, ‘Who is it you’re looking for?’ ‘Jesus the Nazarene,’ they answered. ‘I am He,’ Jesus told them” (18:4-5). This was Jesus’s affirmation that He was referring to Himself as the “Great I Am”.
2. Jesus tells His accusers that since He is the one they are looking for, to let His disciples go. Peter draws his sword and cuts off the ear of the high priest’s slave named Malchus. That the slave’s name was given shows the accuracy of the account.
3. They bind Jesus and take Him to Annas’s house, the father-in-law of Caiaphas who was the high priest that year. Although not mentioned by name, John was an acquaintance of the high priest so he was allowed into the courtyard of Annas. John instructs the slave girl who kept the gate to allow Peter in. She asks Peter if he also is a disciple of Jesus. Peter denies it which was the first of his denials. Both Annas and Caiaphas are called the high priest in this chapter. Tradition is that the Romans had removed Annas as high priest and replaced him with Caiaphas. Annas still had much influence and was also still called a high priest.
4. Jesus is questioned about His teaching. Jesus responds: “I have spoken openly to the world,” Jesus answered him. “I have always taught in the synagogue and in the temple complex, where all the Jews congregate, and I haven’t spoken anything in secret. Why do you question Me? Question those who heard what I told them. Look, they know what I said” (18:20-21). Jesus’s response causes one of the temple police to strike Him and asks “is this how you answer the high priest?” (18:22). That Jesus did not realize that Annas was the high priest could mean that He was blind folded as Annas would have been well known in Jerusalem. Annas then sends Jesus to Caiaphas.
5. Peter is standing with the crowd around a charcoal fire. They ask him if he is one of Jesus’s disciples. Peter vehemently denies it for the second time. A relative of the slave who Peter cut off his ear asks him if he was in the garden. Peter denies it which is the third denial and the rooster immediately crows.
6. They bring him from Caiaphas’s house to the governor, Pilate. They did not enter so as not to defile themselves which would prevent them from eating the Passover. Pilate asks them what Jesus has done. As they did not bring a specific charge Pilate tells them to judge His according to their law. They tell him that they do not have the authority to kill Him as capital punishment was exclusively reserved to the Roman authorities.
7. Pilate asks Jesus if He is King of the Jews. Jesus asks him if he is asking this or if others have told him about Him. Pilate asks Him what have you done? “My kingdom is not of this world,” said Jesus. “If My kingdom were of this world, My servants would fight, so that I wouldn’t be handed over to the Jews. As it is, My kingdom does not have its origin here” ‘You are a king then?’ Pilate asked. Jesus than says something very profound as it is a clear statement of His mission. ‘You say that I’m a king,’ Jesus replied. ‘I was born for this, and I have come into the world for this: to testify to the truth. Everyone who is of the truth listens to My voice” (18:36-37). Pilate then says “what is truth?” (18:38).
8. Pilate tells the Jews that he finds no fault with Jesus. He then proposes to release Jesus as he had a custom to release one prisoner at the time of the Passover. The Jews respond asking him to release Barabbas, who was a revolutionary instead.

T. Chapter Nineteen.

1. Pilate has Jesus flogged, the soldiers mock Him and dress Him in a purple robe and place a crown of thorns on His head. Pilate brings Jesus out and declares “Behold the man” (19:5). The Jews cry out to crucify Him. Pilate tells them to crucify Him themselves as he finds no fault in Jesus. The Jews declare that Jesus must die as He violated their law in making Himself the “Son of God” (19:7).
2. When Pilate hears this, he becomes more afraid. He asks Jesus where He is from. Jesus does not respond and Pilate asks Him “You’re not talking to me? Don’t You know that I have the authority to release You and the authority to crucify You?’ ‘You would have no authority over Me at all,’ Jesus answered him, ‘if it hadn’t been given you from above. This is why the one who handed Me over to you has the greater sin’” (19:10-11).
3. Pilate continues to attempt to release Jesus. But the Jews tell him that they have no king but Caesar and continue to demand that Jesus be crucified. Pilate hands Jesus over to be crucified. They take Him to Golgotha and crucify Him with two others on either side. Pilate had a sign made and placed above Jesus which read “Jesus the Nazarene King of the Jews” in Latin, Hebrew and Greek (19:19). The Jews attempt to have it changed to read that He said He was King of the Jews. But Pilate says “what I have written, I have written” (19:22).
4. The soldiers divide His clothes but cast lots for His tunic so as not to tear it. This fulfills the prophecy in Psalm 22:18. “Standing by the cross of Jesus were His mother, His mother’s sister, Mary the wife of Clopas, and Mary Magdalene. When Jesus saw His mother and the disciple He loved standing there, He said to His mother, ‘Woman, here is your son.’ Then He said to the disciple, ‘Here is your mother.’ And from that hour the disciple took her into his home” (19:25-27).
5. Jesus says that He is thirsty and a sponge with sour wine is held up to His mouth. Jesus bows His head and cries out “it is finished!” (19:30). In Koine Greek, the language of the New Testament, the word translated “it is finished” is tetelestai. It is an accounting term meaning “paid in full”. Jesus mission on earth was to testify of the truth (18:36-37), to finish the work given to Him by the Father (17:4) and to provide atonement for sin for all those who will accept Him as Savior (Romans 3:23-25). Or, as Paul tells us in Romans 5:19: “For as by one man’s disobedience many were made sinners, so by the obedience of one shall many be made righteous.” Jesus paid in full by His death what God demands for sin. This is what the theologians call the substitutionary atonement where Jesus takes upon Himself our sins and in turn, we receive His righteousness.
6. The Jews demand that the bodies of those crucified not remain on the crosses as it was a special Passover Day. The soldiers come and break the legs of the other two so that they cannot lift themselves up to breathe and they quickly die. They find that Jesus is already dead, so they do not break his legs fulfilling Psalm 34:20 that none of His bones is broken. A soldier takes a spear and pierces Jesus side and out comes blood and water fulfilling Zechariah 12:10 that “they will look upon Me whom they have pierced.” After this, Joseph of Arimathea, who was a secret disciple of Jesus due to fear of the Jews and Nicodemus, who previously came to Jesus by night, take Jesus’s body, prepare it for burial and place it in a tomb that had never been used (19:38-41).

U. Chapter Twenty.

1. Chapter twenty documents the resurrection of Jesus. Mary comes to the tomb and finds that the stone has been rolled away and that it is empty. She goes and tells Peter and John that they have taken away Jesus body. They run to the tomb with John reaching it first. He looks in and sees the linen cloths lying there but does not go in. Peter then comes and enters the tomb and sees the cloths and the ones that covered Jesus’s head lying separately, folded and in a separate place. Some Bible teachers attempt to say that it represents a dinner serviette that the master of the table would fold indicating that he will return. But there is no evidence that this was a custom in those days as it was the practice to wash the hands in water not use a serviette. We do not know for sure why this detail was included in John’s narrative. However, details such as this point out that the account of Jesus’s body missing from the tomb is a fact.
2. Mary Magdalene stands outside the tomb weeping. She looks inside the tomb and sees two angels sitting at the head and feet where Jesus’s body once lay. They ask her why she is crying and she responds that they have taken away the body of her Lord and she does not know where they have put Him. She turns and sees Jesus but does not recognize Him thinking He is the gardener. He asks why she is crying and again she asks where they have put Jesus’s body. Jesus says “Mary” and then she recognizes Him. She says “Rabbouni” meaning “teacher” (20:16). He then tells her: “Don’t cling to Me,” Jesus told her, ‘For I have not yet ascended to the Father. But go to My brothers and tell them that I am ascending to My Father and your Father—to My God and your God’” (20:17).
3. The disciples were gathered together on the evening of the first day of the week with the doors locked for fear of the Jews. Jesus appears among them and says “peace to you”. He shows them his hands and side. “Jesus said to them again, ‘Peace to you! As the Father has sent Me, I also send you.’ “After saying this, He breathed on them and said”, ‘Receive the Holy Spirit. If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained’” (20:21-23). The Catholics use this passage to attempt to validate confession to a priest who they believe has authority to forgive sins. But only God can forgive sins through faith in Christ Jesus as their Savior. The disciples have been sent by Jesus as He was sent to proclaim the gospel message of salvation and in no way has Jesus communicated this power to His disciples nor did they ever assume this power to themselves.
4. There is some discussion as to what is meant by Jesus’s breathing upon His disciples and telling them to receive the Holy Spirit. The disciples would later receive the Holy Spirit as recorded in Acts 2:4. So, did the disciples receive the Holy Spirit twice? One view is that they were being temporarily empowered to conduct their mission during the 40-day period until they would receive the permanent indwelling on the Day of Pentecost.
5. The chapter continues with the story of Thomas who was not present at this appearing. Eight days later Thomas was with them and came to believing faith in seeing Jesus. The chapter concludes with: “Jesus performed many other signs in the presence of His disciples that are not written in this book. But these are written so that you may believe Jesus is the Messiah, the Son of God, and by believing you may have life in His name” (20:30-31).

V. Chapter Twenty-One.

1. After this, Jesus reveals Himself to several of His disciples at the sea of Galilee. They had gone fishing, but had caught nothing. Jesus is on the shore and calls out to them “have you any fish”. They do not recognize Him and reply that they have not caught any. He tells them to cast on the right, or starboard side of the boat. They do so and pull in a great number of fish, 153 in number. There have been almost countless theories as to what 153 means in significance. Some try to use math to come up with a solution, others use allegories to attempt to solve the meaning. The best solution is to realize that it is another detail that points to the fact that this was a historical event.
2. The disciples join Jesus for fish and bread over a charcoal fire. After they finish eating, Jesus says to Peter “Simon son of John, do you love me more than these?”. Jesus uses the unconditional form of love, “agape” in His question. Peter responds “Yes, Lord,” he said, “you know that I love you” (21:15). Peter uses a brotherly form of love “phileo”. Jesus tells him to feed his lambs. Jesus asks the question two more times using “agape” the second time but not the third when he uses “phileo”. Peter responds with an affirmative using “phileo” both times. Jesus tells him both time to “feed my sheep”. Jesus is probably reminding Peter of his denial three times but also trying to move Peter into an understanding that to feed His lambs and His sheep, he needs to have “agape” love. The difference between lambs and sheep is age. Lambs could be interpreted to be young believers who have not been subject to the trials of life and are not cynical like older believers.
3. Jesus then tells Peter “’Very truly I tell you, when you were younger you dressed yourself and went where you wanted; but when you are old you will stretch out your hands, and someone else will dress you and lead you where you do not want to go.’ Jesus said this to indicate the kind of death by which Peter would glorify God. Then he said to him, ‘Follow me!’” (21:18-19).
4. The chapter closes with Peter asking about John who was following them: “Lord, what about him?” (21:21). Jesus responds, “If I want him to remain alive until I return, what is that to you? You must follow me” (21:22). The final words in the chapter read: Jesus did many other things as well. If every one of them were written down, I suppose that even the whole world would not have room for the books that would be written” (21:25).

W. Discussion Questions, Application and Passing it On.

1. Verses 1:50-51 are a direct reference by Jesus to a vision that Jacob saw in Genesis 28:10-17 commonly called “Jacob’s Ladder”. What is the significance of this vision and what does Jesus mean by referencing it to Himself as “the Son of Man”? How could you use this in your personal evangelism?
2. How does the discussion in the synopsis of chapter three change your understanding of telling someone that “God loves them unconditionally” might do to a true understanding of the gospel? How would you present John 3:16 in future conversations?
3. How would you explain Jesus’s words “a time is coming and has now come when the true worshipers will worship the Father in the Spirit and in truth, for they are the kind of worshipers the Father seeks. God is spirit, and his worshipers must worship in the Spirit and in truth” (Vs. 4:21-24)? What is the difference between Old Testament believers and New Testament born again believers? How would this impact your daily lives?
4. Jesus said: “a time will come when those in the graves will hear His voice and will come out. Those who have done good will rise to live, and those who have done evil will rise to be condemned” (Vs. 5:27-29). Explain how John 5:24 which precedes this passage, as well as other New Testament verses, does not mean salvation by works.
5. Jesus’s words in John chapter six were very offensive to many causing many to turn away from following Him. Explain the meaning of the following passage: “Very truly I tell you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you. Whoever eats my flesh and drinks my blood has eternal life, and I will raise them up at the last day. For my flesh is real food and my blood is real drink. Whoever eats my flesh and drinks my blood remains in me, and I in them. Just as the living Father sent me and I live because of the Father, so the one who feeds on me will live because of me” (6:53-58).
6. Jesus’s words in Matthew 7:1 “Do not judge or you too will be judged” are often quoted. But in light of John 7:24 “Stop judging by mere appearances, but instead judge correctly” how should we apply this to us today?
7. Does the discussion on mansions in heaven (chapter fourteen) change in any way your view of heaven? How would you use this information in reaching others?
8. Chapter fifteen presents the metaphor of Jesus as the vine and His believers as the branches. How does this image impact how you live your life daily? Do you strive to abide in Him?
9. Verses 18:36-37 describe how Jesus conveyed His mission to Pilate. Mankind has been lied to since the Serpent lied to Eve in the garden: “Did God really say…”. Jesus did come to seek and to save the lost (Luke 19:10). But He did that by speaking the truth. Pilate responded with a probable tone of disgust in his voice “What is truth” (18:38). Today, there are even more lies that are prevalent in our society such as homosexual acceptance, gender dysfunctionality, racial hatred. How would you use truth in relating to others?
10. Are you using your gifts and abilities to “feed Jesus’s sheep”? In what ways could you do this?

A. Overview and Summary.

1. Luke, as well as Acts, were written by the same person and is attributed to Luke, a companion of the Apostle Paul, by earliest church tradition. Luke is recognized as a physician by Paul (Colossians 4:14) and was probably a gentile. This would make him the only gentile who wrote any of the books of the New Testament. His style demonstrates an educated person, yet like all of the books of the Bible, was written under the inspiration of the Holy Spirit (2 Timothy 3:16).
2. He writes to “Most excellent Theophilus” (1:3), who may have been a Roman official. It is very possible the two books, considered to be written at the same time, comprise the written defense of Paul who had appealed to Caesar (Acts 25:11). There are second century references to a Theophilus, who was a leader of the city of Antioch at the time of Luke, and he may have been a benefactor of Paul and Luke in their missionary journeys. This would explain Luke’s words, “so that you may know the certainty of the things you have been taught” (1:4). Luke makes no mention of the destruction of Jerusalem (70 AD) or of the death of James about 62 AD, so it is believed that the books were written about 60 AD.
3. Luke was not an eyewitness, but he gathered as part of his research, testimony of eyewitnesses, who from the beginning were ministers of the Word (1:2). He also took much information from the gospel of Mark, as 60 percent of this gospel is a repetition of Mark’s contents. For this reason, this synopsis will streamline much of this gospel and focus on unique passages.

B. Chapter One.

1. After the introduction the chapter foretells the birth of John the Baptist. His father Zechariah and his mother Elizabeth, were advanced in age and beyond the normal ability to have children. Zechariah was a priest of the division Abijah and was selected by lot to go into the temple court and burn incense. While there, he is confronted by the angel Gabriel, who tells him that Elizabeth will have his son, and they will call him John. He is told by the angel that, “He will be a joy and delight to you, and many will rejoice because of his birth, for he will be great in the sight of the Lord. He is never to take wine or other fermented drink, and he will be filled with the Holy Spirit even before he is born. He will bring back many of the people of Israel to the Lord their God. And he will go on before the Lord, in the spirit and power of Elijah, to turn the hearts of the parents to their children and the disobedient to the wisdom of the righteous—to make ready a people prepared for the Lord” (1:14-17).
2. Zechariah expresses his doubts and because of his unbelief, Gabriel tells him that he will not be able to speak until John is born. Zechariah goes out of the temple and communicates silently to those waiting that he has seen a vision.
3. The chapter goes on to detail the story of Gabriel going to the virgin Mary. He tells her, “Do not be afraid, Mary; you have found favor with God. You will conceive and give birth to a son, and you are to call him Jesus. He will be great and will be called the Son of the Most High. The Lord God will give him the throne of his father David, and he will reign over Jacob’s descendants forever; his kingdom will never end” (1:30-33). Mary also expresses her doubts as she is a virgin and has never known a man. Gabriel tells her “The Holy Spirit will come on you, and the power of the Most High will overshadow you. So, the holy one to be born will be called the Son of God” (Vs. 1:35). He goes on to tell her of her relative Elisabeth’s pregnancy. Mary declares “I am the Lord’s servant, may your word to me be fulfilled” (1:38).
4. Mary goes to visit Elizabeth, who is in her sixth month. When Mary enters her house, the baby leaps within Elizabeth who declares, “As soon as the sound of your greeting reached my ears, the baby in my womb leaped for joy. Blessed is she who has believed that the Lord would fulfill his promises to her!” (1:44-45). Mary then breaks forth into song (1:46-55) which today is called the “Magnificat” or in Latin meaning “My soul magnifies the Lord”. She stays with Elizabeth for three months and then returns home to Nazareth.
5. The balance of the chapter details the birth of John the Baptist and Zechariah’s prophecy that John will be called a prophet of the Most High to go before the Lord to prepare the way for Him (1:76).

C. Chapter Two contains the most detailed account of the Nativity in the New Testament.

1. A census is mandated by Caesar Augustus requiring that all the Roman empire be registered. Joesph and Mary, who is close to delivering Jesus, are required to go to their tribal home, of Judah, in Bethlehem where she delivers Jesus. The journey from Nazareth to Bethlehem is quite arduous, but this fulfills the prophecy of Micah 5:2: “But you, Bethlehem Ephrathah, though you are small among the clans of Judah, out of you will come for me one who will be ruler over Israel, whose origins are from of old, from ancient times.”
2. An angel goes to shepherds who were keeping watch with their flocks. It is believed that these were sheep that were destined to be sacrificed upon the altar in the temple in Jerusalem. This is significant in that the shepherds were told to go to Bethlehem and see “a Savior, who is Christ the Lord” (2:11). Jesus, who is called the “lamb of God” (John 1:29), will be sacrificed on the Cross to take away our sins.
3. Jesus was circumcised on the eighth day (2:21) after His birth according to the Mosaic Law (Leviticus 12:3). It is an interesting medical fact, that was not known in Jesus’ time, that Vitamin K peaks in a newborn baby on the eighth day after their birth. Vitamin K plays a pivotal role in clotting that stops bleeding.
4. After the purification rites required by the Law of Moses for Mary were complete, they take Jesus to Jerusalem to present Him to the Lord as was required by Mosaic Law (Exodus 13:2,12) for the first-born male. They are met by Simeon, a righteous and devout man who had been given a word from the Lord that he would not die until he had seen the Lord’s Messiah. He takes Jesus in his arms and praises God. Coming up at that moment, was Anna, a prophet and an 84-year-old widow who also gave thanks to God.
5. The chapter concludes with a unique narrative of Jesus at age twelve. His parents had gone to Jerusalem, as was their custom, for the festival of Passover. On the way back, they assumed Jesus was with others in the caravan and did not miss Him at first. When they could not find Him, they returned to Jerusalem and eventually found him after three days of searching. He was sitting in the temple courts among the teachers listening to them and asking them questions. All were amazed at His understanding and His answers (2:46-47). They rebuke Him for causing them anxiety. His response was, “Why were you searching for me?” he asked. “Didn’t you know I had to be in my Father’s house?” (2:49), They did not understand what he meant. He returned to Bethlehem and was obedient to them. “And Jesus grew in wisdom and stature, and in favor with God and man” (2:52).

D. Chapter Three.

1. The chapter begins with John the Baptist preaching repentance for the forgiveness of sins. He cries out, “You brood of vipers! Who warned you to flee from the coming wrath? Produce fruit in keeping with repentance. And do not begin to say to yourselves, ‘We have Abraham as our father.’ For I tell you that out of these stones God can raise up children for Abraham. The axe is already at the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire” (3:7b-9).
2. Jesus comes to John to be baptized, not for repentance for sin but to fulfill all righteousness as He begins His ministry at about 30 years old. The chapter continues with His genealogy, beginning with His supposed earthly father Joeseph and going back to Adam, son of God. As was noted in the gospel of Matthew, this genealogy is different from the one there as this is Mary’s genealogy. The royal line is recorded through Matthew, while Christ’s physical descent from David is recorded through Mary.

E. Chapter Four.

1. The chapter begins with Jesus being led by the Spirit into the wilderness where He is tempted by Satan. In each of the temptations, Jesus responds by quoting Scripture and Satan leaves Him.
2. Jesus returns to Galilee and to His hometown of Nazareth. He goes into the synagogue and is handed the scroll of Isaiah to read. He reads: “The Spirit of the Lord is on me, because He has anointed me to proclaim good news to the poor. He has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, to set the oppressed free, to proclaim the year of the Lord’s favor” (Isaiah 61:1-2a). He stops in the middle of verse two as the rest of the verse says: “and the day of vengeance of our God”. Jesus did not come in His incarnation to bring vengeance, but restoration. In His second coming, He will bring God’s wrath and vengeance.
3. Jesus sits down and says, “Today, this Scripture is fulfilled in your hearing” (4:21b). Jesus continues by saying that no prophet is honored in his own hometown and gives examples from the Old Testament to that effect. This makes the crowd angry and they drive Him out of the synagogue to a brow of a hill where they were going to throw Him off, but He walks through the crowd and goes on His way.
4. He goes to Capernaum where He drives out a demon from a man in the synagogue. He then goes to Simon Peter’s house where He heals Simon’s mother-in-law.

F. Chapter Five repeats material found in the Gospel of Matthew. Jesus calls His first disciples, He heals a man with leprosy, a paralyzed man, who was let down through the roof, His calling of Levi (Matthew) and being questioned about fasting.

G. Chapter Six begins with the narrative of Jesus’ disciples plucking heads of grain on the Sabbath and Jesus declaring that He is Lord of the Sabbath. He goes up to a mountainside to pray and then calls His twelve disciples. He then goes down to a “level place” (6:17) where He is met by a large crowd and presents what looks like the Sermon of the Mount. This sermon also starts with the beatitudes and continues with very similar material. Some believe it is the same sermon, but there are differences. Matthew has more material, but it is possible that they are two different sermons. For this reason, this passage is sometimes called the Sermon on the Plain.

H. Chapter Seven covers material found in the other two synoptic Gospels. It begins with the healing of the Roman centurion’s servant. It continues with Jesus going to a town named Nain where He raises the only son of a widow. It continues with the interaction of John the Baptist’s disciples. The chapter concludes with the narrative of a sinful woman weeping on Jesus’ feet, wiping them with her hair and then anointing them with costly perfume. All four Gospels tell similar stories of a woman anointing Jesus. Matthew and Mark tell of the same incident but do not give her name. John’s Gospel takes place during Passover week in Bethany and it is Mary, Lazarus’ sister who anoints His feet and wipes them with her hair. This account in Luke takes place earlier in Jesus’ ministry and the woman is anonymous. All three accounts involve anointing of Jesus. The anointing of His feet prefigures Jesus washing of His disciples’ feet showing humility and love. The anointing of His head signifies his kingship as this was done in the Old Testament. In the account here in Luke, she is showing gratitude that her many sins are forgiven and for her great love of Jesus.

I. Chapter Eight is a repetition of material found earlier in the other two synoptic Gospels. It begins with the parable of the Sower, continues with the parable of the lamp on the stand, Jesus calming the storm, restoring a demon possessed man, and concludes with His healing a sick woman and raising a dead girl.

J. Chapter Nine also is a repeat of material found in the other synoptic gospels. Jesus sends out the twelve but then there is mention that Herod had heard of all that was going on and was perplexed, and that that he tried to see Him (9:7-9). The chapter continues with Jesus feeding the 5,000, Peter declaring that Jesus is the Messiah, the transfiguration, and Jesus predicting His death a second time. As the time approaches Jesus’ crucifixion, He goes by a Samaritan village but His disciples are refused assistance. They ask Jesus if they should call down fire from heaven to destroy them. Jesus rebukes them and they go on to another village. The chapter concludes with Jesus telling the cost of following Him, “No one who puts a hand to the plow and looks back is fit for service in the kingdom of God” (9:62).

K. Chapter Ten contains much unique material not found in the other two synoptic gospels.

1. Jesus sends out 70 to go before Him to every place where He was about to go. Some manuscripts read 72 but the exact number is not as important as to what instructions He gave them. He told them to go out two by two, and that they were like lambs in the midst of wolves. Among other instructions, they were to carry no provisions, eat what was given to them, to heal the sick and to tell them that the Kingdom of God has come near to them. They return rejoicing as they said, “Lord, even the demons submit to us in Your name” (10:17). He replied, “I saw Satan fall like lightning from heaven. I have given you authority to trample on snakes and scorpions and to overcome all the power of the enemy; nothing will harm you. However, do not rejoice that the spirits submit to you, but rejoice that your names are written in heaven” (10:18-20).
2. What follows is the parable of the Good Samaritan. The parable is given in response to Jesus being questioned by a lawyer, or one who was skilled in the Mosaic Law. He asked Jesus what he must do to inherit eternal life. Jesus asks him what is written in the Law. He responds, “‘Love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind’ (Deuteronomy 6:5); and, ‘Love your neighbor as yourself’” (Leviticus 19:18). Jesus tells him to do this and he will live. But wishing to justify himself, the lawyer asks Jesus “Who is my neighbor?” (10:29).
3. Jesus then tells of a man who was going down from Jerusalem to Jericho and was attacked by robbers who beat him, took his clothes and left him. A priest came by on the other side, but left. Then a Levite also came by and also left him. Then a Samaritan came and ministered to him. He poured oil and wine on his wounds, bandaged him, and put him on his donkey and took him to an inn. There, he told the inn keeper to care for him, giving him two denarii and if there was additional cost, he would pay upon his return trip. Jesus was pointing out that it was a Samaritan, who were considered unworthy by the Jews due to their mixed heritage that took care of the man. Jesus asked of the three, who he thought was the neighbor to the man beaten by the robbers. The lawyer could not even say the Samaritan, but replied “the one who had mercy on him” (10:37). Jesus was pointing out the difference between those who know the law and those who do it. He then tells the lawyer to go and do likewise (10:37).
4. The chapter concludes with a brief narrative of Jesus’ interaction at the house of Mary and Martha. Mary sat at Jesus feet taking in all that He said. Martha was encumbered by all the necessary preparations. She tells Jesus to instruct Mary to help her. Jesus tells Martha that she is worried about many things but Mary has chosen the better part which will not be taken from her (10:42). Martha was doing what the culture of her day required of a woman, to manage the house and prepare the food for the guests. It is very understandable that she would be frustrated with her sister. But Mary was sitting at the feet of Jesus receiving with the disciples what He said. This relationship would not be taken from her. As busy Christian workers, we need to be sensitive to continue to build that relationship with Jesus which will not be taken from us.

L. Chapter Eleven opens with what we call the Lord’s prayer. This version is different from that given on the Sermon on the Mount due to context. This version is shorter. It is believed that the one in Matthew chapter six was given to a large group of people while this version was given in response to a request from one of His disciples. The balance of the chapter repeats material found in the other Synoptic Gospels including Beelzebul and Jesus’ words about a house divided against itself will not stand. The chapter continues with the sign of Jonah, the lamp of the body and Jesus’ pronouncement of woes upon the Pharisees and experts in the Law.

M. Chapter Twelve Continues with some material that is covered in the other Synoptic Gospels and some new material.

1. The chapter begins with Jesus’ warnings about fearing God who can after the body is killed, throw you into hell. He then says, “When you are brought before synagogues, rulers and authorities, do not worry about how you will defend yourselves or what you will say, for the Holy Spirit will teach you at that time what you should say” (12:11-12)
2. The chapter continues with the parable of the wealthy fool. Jesus gave it in response to a request by a man to divide the inheritance with him. The parable tells of a wealthy man whose crops brought in abundance. He purposes to tear down his old barns and builds new ones to house all the produce. He then says to himself, “You have plenty of grain laid up for many years. Take life easy; eat, drink and be merry.”’ But God said to him, ‘You fool! This very night your life will be demanded from you. Then who will get what you have prepared for yourself?’ “This is how it will be with whoever stores up things for themselves but is not rich toward God” (12:19-21). Jesus then tells His disciples not to worry about how they will be fed or clothed, but to seek the kingdom and all these things will be added to them.
3. The chapter continues with an admonition to watch and pray for Christ’s return. Jesus concludes that teaching with what some have said is the most sobering verse in the New Testament. It is given to Jesus’s followers that includes those of us in the church: “The servant who knows the master’s will and does not get ready or does not do what the master wants will be beaten with many blows. But the one who does not know and does things deserving punishment will be beaten with few blows. From everyone who has been given much, much will be demanded; and from the one who has been entrusted with much, much more will be asked” (12:47-48).
4. Jesus continues with a statement that following Him will bring division in a home: “Do you think I came to bring peace on earth? No, I tell you, but division. From now on there will be five in one family divided against each other, three against two and two against three. They will be divided, father against son and son against father, mother against daughter and daughter against mother, mother-in-law against daughter-in-law and daughter-in-law against mother-in-law” (12:51-53).
5. The chapter concludes with Jesus’ warning that the people could interpret the weather as an example but not be able to interpret the present time. He then gives another sobering statement: “Why don’t you judge for yourselves what is right? As you are going with your adversary to the magistrate, try hard to be reconciled on the way, or your adversary may drag you off to the judge, and the judge turn you over to the officer, and the officer throw you into prison. I tell you, that you will not get out until you have paid the last penny” (12:57-59).

N. Chapter Thirteen also presents a mixture of unique as well as material presented in the other Synoptic Gospels.

1. The chapter opens with some telling Jesus about the Galileans whose blood Pilate mixed with their sacrifices. We do not have any other details about this incident either from Scripture or secular sources. It is believed that some Galileans were in Jerusalem at the temple and started a commotion on the temple mount. Pilate responded and violently put down the disturbance. Jesus uses the incident to ask them if they believed they were worse sinners than all the other Galileans because they suffered this way? He then mentions another incident of eighteen individuals upon whom the tower of Siloam fell on and asks if they were more guilty than others living in Jerusalem? He then says, “But, unless you repent, you too will all perish” (13:1-5).
2. The chapter continues with a parable about a man who had a fig tree growing in his vineyard. It did not produce fruit for three years, so he tells the vineyard gardener to cut it down. The gardener asks him to allow him to let it grow for one more year and he will dig around it and fertilize it. He will cut it down then if it does not produce fruit. This parable can be interpreted symbolically with God representing the vineyard owner, the gardener as Jesus and the fig tree as Israel. John the Baptist and Jesus had been preaching repentance for the forgiveness of sins for three years with limited results as to fruit. Jesus will be ministering for a few more months before His crucifixion meaning that there was still time for fruit. God is gracious and He gave Israel much more time than one year. God destroyed Jerusalem in 70 AD, about 40 years later, as there was no fruit from many Jews.
3. He heals a crippled woman on the Sabbath and the parable of the mustard seed and yeast, is repeated. On the way to Jerusalem, Jesus is asked if only a few will be saved. He responds that they must enter through the narrow door because once the owner of the house gets up and closes the door, the opportunity will be lost. Jesus then said: “There will be weeping there, and gnashing of teeth, when you see Abraham, Isaac and Jacob and all the prophets in the kingdom of God, but you yourselves thrown out. People will come from east and west and north and south, and will take their places at the feast in the kingdom of God. Indeed, there are those who are last who will be first, and first who will be last” (13:28-30).
4. Some Pharisees come to Jesus and tell Him to leave that place as Herod wants to kill Him. Jesus responds that no prophet can die outside of Jerusalem. He then says: “Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how often I have longed to gather your children together, as a hen gathers her chicks under her wings, and you were not willing. Look, your house is left to you desolate. I tell you, you will not see me again until you say, ‘Blessed is he who comes in the name of the Lord’” (13:34-35).

O. Chapter Fourteen contains much new material.

1. The chapter begins with Jesus healing a man with a swollen body at the house of a prominent Pharisee. He asked the Pharisees if it was lawful to heal on the Sabbath. He did not receive a response. He then said, ‘“If one of you has a child or an ox that falls into a well on the Sabbath day, will you not immediately pull it out? ”And they had nothing to say” (14:5-6).
2. At the same dinner table, when He noticed how the guests picked the places of honor at the table, He told them this parable: “When someone invites you to a wedding feast, do not take the place of honor, for a person more distinguished than you may have been invited. If so, the host who invited both of you will come and say to you, ‘Give this person your seat.’ Then, humiliated, you will have to take the least important place. But when you are invited, take the lowest place, so that when your host comes, he will say to you, ‘Friend, move up to a better place.’ Then you will be honored in the presence of all the other guests. For all those who exalt themselves will be humbled, and those who humble themselves will be exalted’” (14:7-11).
3. He then told His host, “When you give a luncheon or dinner, do not invite your friends, your brothers or sisters, your relatives, or your rich neighbors; if you do, they may invite you back and so you will be repaid. But when you give a banquet, invite the poor, the crippled, the lame, the blind, and you will be blessed. Although they cannot repay you, you will be repaid at the resurrection of the righteous” (14:12-14).
4. Jesus then tells the parable of the great banquet. It is similar to that told of the wedding feast in Matthew 22:1-14 but with differences. Here, a man prepares a great feast for His guests and tells his servant to go and tell those invited as all things were ready. They reject the invitation for various reasons. This angers the master, and he tells his servant to go out and invite into the alleys of the town and invite the poor, crippled, blind and the lame. They come, but there is still room. The master then tells the servant, ‘“Go out to the roads and country lanes and compel them to come in, so that my house will be full. I tell you, not one of those who were invited will get a taste of my banquet’” (14:23). The invited guests were the Jews, but they rejected Jesus as their Messiah. The invitation was then extended to those society rejected and to the gentiles. But the Jews who rejected Jesus will not experience the feast.
5. The chapter concludes with Jesus telling of the cost to be His disciple. He tells of counting the cost by using the illustration of building a tower and determining if finances are sufficient and a king going against another king with a smaller army. He cautions that unless we are willing to give up everything we have, we cannot be His disciple.

P. Chapter Fifteen contains three parables of Jesus. The lost sheep is also found in Matthew 18:10-14. The parables of the lost coin and the lost son (prodigal son) are found only in this gospel.

1. The lost sheep is the one out of 100 that strays from the rest of the flock. The shepherd leaves the other 99 and goes to find it. The parable represents God’s love to seek and save the lost.
2. The lost coin is of a woman who has 10 silver coins and losses one in her home. She seeks diligently for it and finds it. This parable also represents an unsaved individual for whom the Hold Spirit seeks and finds.
3. The lost son, commonly referred to as the prodigal son is about a son who leaves his father taking his portion of the father’s inheritance. He goes to a far-off country and squanders it on sinful living. This is a story of repentance and reconciliation. We too can rebel against our Father and fall back into sin. But we can repent and like the father in this parable, our heavenly Father is watching for our return.

Q. Chapter Sixteen.

1. The chapter opens with Jesus’ parable of the shrewd manager. This parable is found only in Luke’s gospel. A manager is called to account for the way in which he has been administering his master’s goods as he was accused of wasting the master’s possessions. This causes the manager anxiety as he knows he is about to lose his job. He knows he is not strong enough to dig and too ashamed to beg. So, he purposes to call in the master’s debtors and settle their accounts at a reduced fee. The intention is that when he is removed from his office, they will welcome the manager into their homes.
2. Jesus then comments on this parable: “The master commended the dishonest manager because he had acted shrewdly. For the people of this world are shrewder in dealing with their own kind than are the people of the light. I tell you, use worldly wealth to gain friends for yourselves, so that when it is gone, you will be welcomed into eternal dwellings” (16:8-9). The message Jesus as communicating was not to be dishonest in business dealings, but to be wise in this life by managing possessions with the intent of reaching the lost for the kingdom. By doing so, the lost will be saved and they will welcome you in eternity.
3. Jesus also said about this parable: “’Whoever can be trusted with very little can also be trusted with much, and whoever is dishonest with very little will also be dishonest with much. So, if you have not been trustworthy in handling worldly wealth, who will trust you with true riches? And if you have not been trustworthy with someone else’s property, who will give you property of your own?’” (16:10-12). “The Pharisees, who loved money, heard all this and were sneering at Jesus. He said to them, ‘You are the ones who justify yourselves in the eyes of others, but God knows your hearts. What people value highly is detestable in God’s sight’” (16:14-15).
4. The chapter concludes with the story of Lazarus and the rich man. Although told in the format of a parable, bible scholars point out that unlike Jesus’s parables, this one names the characters of Abraham and Lazarus. So, many conclude that this is an actual story. Lazarus lies outside the gate of a rich man and is covered with sores hoping, to eat from that which falls from the rich man’s table. The rich man is seemingly oblivious of Lazarus’s situation. Both die; Lazarus is carried to Abraham’s side by angels while the rich man goes to Hades and is in torment. The rich man looks up and sees Abraham and Lazarus in a pleasant place (Paradise). He begs Abraham to send Lazarus to comfort him with water on this finger to cool his tongue as he is in agony from the flames. Abraham refuses and tells him that in life, the rich man enjoyed pleasures while Lazarus suffered but, now Lazarus is being comforted and the rich man is in agony.
5. Abraham also tells him that it is impossible due to a great chasm that separates them that no one can cross. The rich man then asks Abraham to send Lazarus to his still living brothers so that they will not have the same fate as him. Abraham tells him that they have Moses and the prophets and that if they do not listen to them, even if someone should rise from the dead, they would not believe.
6. There are some very profound things to learn from this story. First, heaven and hell (Hades) are real. Unfortunately, many preachers and teachers of the Bible do not warn of the danger of unbelief and the destiny of those who reject the offer of salvation. Secondly, being poor does not earn you a place in heaven nor does being rich exclude you from heaven. We always must interpret Bible passage using the entire Bible. Lazarus was justified by believing in Mose and the prophets although he could not offer sacrifices or give alms due to his condition The rich man did not believe in Moses or the prophets nor did he care for the poor, which is a requirement of the Law of Moses (see Leviticus 25:35-36 and Deuteronomy 15:7-11 as examples). The New Testament is very clear that no one comes to the Father except through salvation in Jesus (John 14:6). Jesus was also using this opportunity to point out that many will reject the offer of salvation even though Jesus would later rise from the dead.
7. Some additional comments about heaven and hell. These are temporary places. When we die, we are assured that: “God raised us up with Christ and seated us with him in the heavenly realms in Christ Jesus” (Ephesians 2:6). Also, to be absent from the body is to be present with the Lord (2 Corinthians 5:8). But we are also told in Revelation chapter 21 that there will be a new Heaven and a new earth. We also see in Revelation that Hades (hell) will be cast into the Lake of Fire (Revelation 20:14). The Lake of Fire is the eternal destiny of Satan and his fallen angels as well as those who reject Christ’s offer of salvation. This is a stern warning that we should not neglect telling our unsaved friends about. The new heaven and earth are the destiny of those who do believe, and they will spend eternity with Jesus and the Father.

R. Chapter Seventeen contains a variety of teachings.

1. Jesus said that things that offend will come, but woe to anyone through whom they come. He goes on to say that it would be better if a millstone was tied around their neck than to cause any one of these little ones to stumble (17: 1-3).
2. He goes on to say that if a brother or sister sins against you, rebuke them and if they repent, forgive them. Even if they sin seven times in one day but come to you saying “I repent”, you must forgive them (17:3b-4).
3. Jesus continues with an example of a servant who comes in from the field. The master does not tell him to sit down and eat, but rather orders him to wait on him and afterward, to eat and drink. “Will he thank the servant because he did what he was told to do? So, you also, when you have done everything, you were told to do, should say, ‘We are unworthy servants; we have only done our duty’” (17:9-10). Jesus was making a point that we as God’s servants should serve Him as is our duty and not expect thanks as we were doing what is expected of us. Of course, there are rewards in Heaven for faithful service, but this passage does provide a balance to our expectations.
4. Jesus is traveling towards Jerusalem along the border of Galilee and Samaria and is met in a village by ten lepers. They cry out for mercy and He tells them to go show themselves to the priests. As they are going, they are healed. One returns and falls at Jesus’ feet thanking Him. Jesus asks where are the other nine? But no one returned to thank Him except this Samaritan. He tells him to go as his faith has made him well (17:11-19).
5. The chapter concludes with Jesus’ teaching about the coming of the kingdom of God. “Just as it was in the days of Noah, so also will it be in the days of the Son of Man. People were eating, drinking, marrying and being given in marriage up to the day Noah entered the ark. Then the flood came and destroyed them all. It was the same in the days of Lot. People were eating and drinking, buying and selling, planting and building. But the day Lot le` Sodom, fire and sulfur rained down from heaven and destroyed them all. It will be just like this on the day the Son of Man is revealed” (17: 26-30).
6. “On that day no one who is on the housetop, with possessions inside, should go down to get them. Likewise, no one in the field should go back for anything. Remember Lot’s wife! Whoever tries to keep their life will lose it, and whoever loses their life will preserve it. I tell you, on that night two people will be in one bed; one will be taken and the other left. Two women will be grinding grain together; one will be taken and the other left” (17:31-35). This passage has been taken by some to show that Jesus was speaking of the world where a 24-hour clock was in effect in that some will be laboring during the day and some sleeping. We do not know the hour or the day of His return.
7. Jesus then concludes with these words: “Where there is a dead body, there the vultures will gather” (17:37). In the Bible, vultures represent death. As this passage refers to end times, some Bible scholars believe this refers to those who die following the Antichrist.

S. Chapter Eighteen.

1. Jesus tells His disciples a parable of a widow and an unrighteous judge as an example of perseverance in prayer. A widow came repeatedly to the judge asking for justice against an adversary. The judge refuses to answer her request. But finally, he says: “‘Even though I don’t fear God or care what people think, yet because this widow keeps bothering me, I will see that she gets justice, so that she won’t eventually come and attack me!’” (18:4-5). Jesus concludes this portion with: ‘“Listen to what the unjust judge says. And will not God bring about justice for his chosen ones, who cry out to him day and night? Will he keep putting them off? I tell you, he will see that they get justice, and quickly. However, when the Son of Man comes, will he find faith on the earth?”’ (18:6-8).
2. Jesus tells a parable of a Pharisee and a tax collector to show some who were confident in their own righteousness but looked down on everyone else. The Pharisee boasted in his prayer that he was not like others who sinned and the tax collector. The tax collector would not look up to heaven but beat his breast and cried out to God “Have mercy on me, a sinner” (18:13). Jesus then says: “I tell you that this man, rather than the other, went home justified before God. For all those who exalt themselves will be humbled, and those who humble themselves will be exalted” (18:14).
3. The chapter continues by relating how Jesus cared for the children: “People were also bringing babies to Jesus for him to place his hands on them. When the disciples saw this, they rebuked them. But Jesus called the children to him and said, “Let the little children come to me, and do not hinder them, for the kingdom of God belongs to such as these. Truly I tell you, anyone who will not receive the kingdom of God like a little child will never enter it” (18:15-17).
4. The chapter concludes with narratives that were recorded in the previous synoptic gospels. They are the story of the rich young ruler, Jesus predicting his death for the third time and a blind beggar receiving his sight as Jesus approached Jericho.

T. Chapter Nineteen.

1. The chapter begins with the story of Zacchaeus, the tax collector. He was a wealthy man, as he was the chief tax collector in Jericho. He was also short and climbed up into a sycamore tree as Jesus was coming his way. Jesus looks up at him and tells him to come down as He will stay at his house that day. Zacchaeus stands up and says that he will give half of his possessions to the poor and if he has defrauded anyone, he will repay four times the amount. Jesus responds: “Today salvation has come to this house, because this man, too, is a son of Abraham. For the Son of Man came to seek and to save the lost” (19:9-10). Zacchaeus demonstrated a true repentance of his former life when confronted by Jesus. His salvation came from his repentance and recognition that Jesus is the Messiah who came to seek and save him.
2. The chapter then tells of the parable of the ten minas. This parable is similar to the parable of the talents (Mathew 25:14-30), but there are differences. Jesus tells this parable as He was nearing Jerusalem, and the people thought that the kingdom of God was going to appear at once (19:11). A mina was a large sum of money equivalent to three months of wages for a laborer. Ten servants are each given ten minas by a nobleman who was going off to a far country to have himself appointed king before returning. He tells then to put the money to work until he returns. “But his subjects hated him and sent a delegation after him to say, ‘We don’t want this man to be our king’” (19:14). Upon his return, he calls his servants to find out what they had done with his money.
3. The first servant relates that he earned ten more minas. He is rewarded with being appointed over ten cities. The second earned five more and he is appointed over five cities. The third comes and tells the king that he hid the mina in the ground as he as afraid of his master. “His master replied, ‘I will judge you by your own words, you wicked servant! You knew, did you, that I am a hard man, taking out what I did not put in, and reaping what I did not sow? Why then didn’t you put my money on deposit, so that when I came back, I could have collected it with interest?’” (19:22-23).
4. The point of the parable is that Jesus expects His followers to use the gifts and resources He gives us to further His kingdom. When Jesus returns, we all will stand before Him to give an account of what we have done in our bodies whether good or bad (2Corinthians 5:10). Faithful followers will be rewarded; slothful followers may be chastened. The word translated “wicked” here could be translated slothful or worthless. Some followers will have used their “minas” for His glory. Others will have been slothful in this life and what they have could be taken away.
5. The king then says: “‘I tell you that to everyone who has, more will be given, but as for the one who has nothing, even what they have will be taken away. But those enemies of mine who did not want me to be king over them—bring them here and kill them in front of me’” (19:26-27). These are harsh words. But for those who despise the salvation in Christ, their destiny is not good.
6. The chapter concludes with narratives covered in previous synoptic gospels. Jesus instructs two disciples to go to a certain village and bring him a colt that is tied up and bring it to Him. He then rides it triumphantly into Jerusalem presenting Himself as the Messiah. At the temple, He casts out those who were selling making it a house of robbers rather than a house of prayer.

U. Chapter Twenty includes material found in the other Gospels including Jesus’s authority being questioned, the parable of the tenants, the test of whether He would pay taxes to Caesar, the question of resurrection and marriage, Jesus’ question to the Jewish teachers about whose son is the Messiah and a warning about the teachers of the Law to His disciples.

V. Chapter Twenty-one is comprised predominately of Luke’s version of the Olivet Discourse. Critics point to Jesus’ words: “Truly I tell you, this generation will certainly not pass away until all these things have happened” (21:32) in an attempt to discredit Scripture. They say that all of the things given here have not been fulfilled. But as discussed in the other Gospels, there is a near and far aspect to prophecy. Some was fulfilled during the destruction of Jerusalem in 70 AD. The rest, will be fulfilled during the Tribulation period. There are a number of different theories regarding end times prophecy which is beyond the scope of this synopsis. But in short, those of the Preterist school of Biblical interpretation attempt to say that all was fulfilled during the destruction of Jerusalem. The Futurist school of Biblical prophecy holds to the partial fulfilment aspect.

W. Chapter Twenty-two tells of Judas’s agreement with the priests to betray Jesus. the last supper, Jesus’ prayer on the Mount of Olives, Jesus’ arrest, and Peter’s denial of Jesus. The chapter concludes with Jesus’ affirming that He is the Son of God. The priests then say, “Why do we need any more testimony? We have heard it from his own lips” (22:71).

X. Chapter Twenty-three records the trial and crucifixion of Jesus.

1. “Then the whole assembly rose and led him off to Pilate. And they began to accuse him, saying, “We have found this man subverting our nation. He opposes payment of taxes to Caesar and claims to be Messiah, a king” (23:1-2). Pilate interrogates Him but finds no reason to have Him executed. When Pilate finds out that Jesus is a Galilean, he sends Jesus to Herod, who is in Jerusalem at that time.
2. Herod was pleased, as he had wanted to see Jesus for some time hoping to see Him perform some sign. He also interrogated Him, but Jesus remains silent. Herod’s soldiers mock Him and dress Him in an elegant robe before sending Him back to Pilate (23:8-12).
3. Pilate once again attempts to release Jesus, but the crowd insists that they release a criminal Barabbas instead. It was customary for one criminal to be released by Rome during the Passover. Pilate grants their request, and Jesus is led away to be crucified. The soldiers force Simon of Cyrene who was in Jerusalem to carry Jesus’ cross as Jesus was weakened from the beatings He had received.
4. Jesus is crucified with two criminals on either side of Him. One mocks Him but the other tells Jesus to “’Remember me when you come into your kingdom’. Jesus tells him: ‘Truly I tell you, today you will be with me in paradise’” (23:42-43).
5. Darkness comes over the city and at three in the afternoon, the temple curtain is torn, top to bottom. Jesus cries out “Father, into your hands, I commit my Spirit” and He breathed His last (23-46). Joseph of Arimathea, a council member who had not been part of those who condemned Jesus, went to Pilate and asked for Jesus’ body. He wraps it in linen and places Jesus’s body in a tomb that had never been used (Vs. 23:50-53).

Y. Chapter Twenty-four tells of Jesus Resurrection and Ascension.

1. Jesus rises on the third day as prophesied and appears to Mary Magdalene, Joanna, Mary the mother of James who go and tell Jesus’s disciples. The disciples don’t believe them, but Peter goes to the tomb and sees that it is empty with the linen strips lying by themselves.
2. That same day, two disciples are walking on the road to Emmaus. Jesus comes along side of them, but they are prevented from recognizing Him. Jesus asks them what they are discussing. They exclaim their surprise that He has not heard of all that has happened in Jerusalem in the past several days. Jesus then says to them: “How foolish you are, and how slow to believe all that the prophets have spoken! Did not the Messiah have to suffer these things and then enter his glory?” And beginning with Moses and all the Prophets, he explained to them what was said in all the Scriptures concerning himself” (24:25-27). He goes in with them when they reach their destination. It is only when Jesus breaks bread with them, that they know who He is. When they recognize Him, He disappears from their sight. They get up immediately and return to Jerusalem. They tell the eleven what they have witnessed.
3. While they are talking, Jesus appears in the midst of them. He shows them His hands and feet and asks if they have anything to eat. They give Him a piece of broiled fish. He takes it and eats it in their presence. “Then he opened their minds so they could understand the Scriptures. He told them, ‘This is what is written: The Messiah will suffer and rise from the dead on the third day, and repentance for the forgiveness of sins will be preached in his name to all nations, beginning at Jerusalem. You are witnesses of these things. I am going to send you what my Father has promised; but stay in the city until you have been clothed with power from on high’” (24:45-49).
4. Luke concludes with Jesus’s ascension: “When he had led them out to the vicinity of Bethany, he lifted up his hands and blessed them. While he was blessing them, he left them and was taken up into heaven. Then they worshiped him and returned to Jerusalem with great joy. And they stayed continually at the temple, praising God” (24:50-53).

Z. Discussion questions, Application and Passing it on.

1. John the Baptist begins his ministry with a message of repentance for sins (Luke 3:3). Jesus also began His ministry with that same message (Matthew 4:17). Unfortunately, the message of repentance is not preached much in these days. It has been replaced by what is called the prosperity gospel, or that you will gain riches by following Christ. Many make a false proclamation of faith without an adequate understanding of their sin and the need for a Savior. How about you? Do you understand that you are a sinner and need to repent and receive forgiveness of your sins? Do you include the need for repentance in sharing the gospel with others?
2. As was noted in chapter four above, Jesus stopped without reading the entire passage from Isaiah chapter 61 about the vengeance of the day of our God. It is also unfortunate, that the coming wrath of God is not preached adequately. Many individuals rest in the attribute of God’s love (John 3:16) without a realization that those who remain in sin, without accepting the provision of forgiveness of sin in Christ, will face God’s wrath. God is a God of love, but He is also righteous and just. The penalty of sin is judgement. Do you preach the full gospel?
3. The parable of the Good Samaritan in chapter ten is a good example of the difference between those who only know what is good and those who do it. The Samaritans were a mixed racial group despised by the Jews. The man who was beaten and robbed was ignored by a priest and a Levite, who both knew what the Mosaic Law says about care for others (Deuteronomy 14:28-29 and Leviticus 23:22; 25:35). But they chose to pass him by. The Samaritan did above and beyond any requirement in his care for a stranger. Do you have a care and concern for others?
4. The parable of the rich fool in chapter twelve should be instructive to us. Are you accumulating wealth in this age without storing up riches in heaven?
5. The parable of the faithful and unfaithful stewards in chapter twelve, as well as the parable of the ten minas in chapter nineteen, are not adequately discerned as to their application to us. As believers who are born again, we are expected to serve our master in this life. If we think Jesus will delay His return, we might be tempted to live a life without an understanding that He will hold us accountable at His judgement seat for how we ha.ve lived our lives (2 Corinthians 5:10). Likewise, we are expected to use our gifts to serve Him in this life for furtherance of His kingdom. For those who do not have this expectation, there are consequences as presented by the parables. What exactly that means, is not fully clear. Are you living with an expectation of accountability at His return?
6. Luke closes with Jesus exhorting His disciples to preach repentance and remission of sins in His name to all nations. Are you part of this mission?