This is the sixteenth in a series of twenty-one summaries of the New Testament letters. The sixteenth is 1 Peter, and the outline comes from John Paul Heil:
a Peace in Attaining the Salvation to be Revealed by God, 1:1-13
b Through Christ You are Faithful for God with Purified Souls, 1:14-25
c Offer Up Spiritual Sacrifices Acceptable to God Through Jesus Christ, 2:1-17
d Endure Unjust Suffering on Account of a Conscience Toward God, 2:18-21a
e Christ Did No Sin or Deceit so that to Righteousness We Might Live, 2:21b-25
f The Inner Human Being of the Heart is of Great Value Before God, 3:1-7
e' Do Not Speak Deceit or Do Evil but Do Good on Account of
Righteousness, 3:8-17
d' The Saving Water of Baptism is a Pledge of a Good Conscience for God, 3:18-22
c' In All Things God May be Glorified for Eternity Through Jesus Christ, 4:1-11
b' The Suffering Entrust Their Souls to the Faithful Creator in Doing Good, 4:12-19
a' Peace in Attaining the Eternal Glory to be Revealed by God, 5:1-14
The 'a' pattern speaks of what God's people will attain. The first section speaks of salvation. The second section speaks of glory. Both sections speak of enduring trials. (1:6, 5:10) Both caution the believers to be alert and sober (1:13, 5:8)
The 'b' pattern links Christ in the first section to his faithful people in the second section. In the first section, the precious blood of Christ redeems people from an empty way of life. (1:18-19) In the second section, the believers participate in the sufferings of Christ. (4:13) As Christ is a lamb without blemish or defect (1:19), so Christ's people suffer not as lawbreakers but as Christians, because of the name of Christ. (4:14-16)
The 'c' pattern conveys a church rooted in Christ and living godly lives in a pagan society. In the first section, the church is described as stones built upon the Living Stone of Christ. (2:4-5) They are a "chosen people, a royal priesthood, a holy nation, God's special possession, that you may declare the praises of him..." (2:9). In the second section, people should use their gifts, words, and service "so that in all things God may be praised through Jesus Christ." (4:11). In the first section, God's people are to do good, causing pagans to either glorify God (2:12) or be silenced from their foolish and ignorant talk. (2:15) In the second section, the wicked will have to "give account" when they are surprised the righteous don't join them and then "heap abuse" on them. (4:3-5)
The 'd' pattern conveys comfort in the midst of suffering. In the first section, Peter shows how Christ's suffering can encourage slaves suffering under harsh masters. (2:18-21) In the second section, Peter shows how Christ's suffering encourages imprisoned spirits who were disobedient in the time of Noah. (3:20)
The 'e' pattern links Christ's blamelessness with that to which believers should aspire. In the first section, Jesus did not retaliate or make threats when he suffered or received insults. (2:23) In the second section, believers are not to fear threats or be frightened but should be prepared to give a reason for the hope within. (3:15)
The central 'f'' section focuses upon winning over those who don't believe the "word" by winning them over without "words." (3:1) Pointing to women in marriage, Peter emphasizes the purity and reverence of their lives, (3:2) and the unfading beauty of a gentle and quiet spirit, "which is of great worth in God's sight." (3:4)
Monday, December 31, 2018
Sunday, December 30, 2018
James
This is the fifteenth in a series of twenty-one summaries of the New Testament letters. The fifteenth is James, and the outline comes from John Paul Heil:
a Do Not Be Led Astray By Sin That Brings Forth Death, 1:1-16
b Be Slow to Speak not Deceiving the Heart For Useless Worship, 1:17-27
c A Rich One Enters for Worship but the Poor who Enters is Rich in Faith, 2:1-13
d You Want to Know that Faith Without Works Is Useless For Life, 2:14-26
e The Tongue is Constituted a World of Unrighteousness
Within Our Members, 3:1-10
f Worship in the Humility of Wisdom that is From Above, 3:11-18
e' Passions Battle Within Your Members and an Enemy of God is
Constituted, 4:1-10
d' If the Lord Wants It Then We Will Live to Do What is Praiseworthy, 4:11-17
c' The Cries Caused by the Rich Have Entered into the Ears of the Lord of Hosts, 5:1-6
b' Strengthen Your Hearts Like Prophets Who Spoke in the Name of the Lord, 5:7-11
a' Whoever Brings Back One Led Astray will Save Him From Death, 5:12-20
The 'a' pattern is linked by sections about prayer and standing firm in the Lord. In the first section, James writes: "...each person is tempted when they are dragged away by their own evil desire and enticed. Then, after desire has conceived, it gives birth to sin; and sin, when it is full-grown, gives birth to death." (1:14-15) In the second section, James writes: "My brothers and sisters, if one of you should wander from the truth and someone should bring that person back, remember this: Whoever turns a sinner from the error of their way will save them from death and cover over a multitude of sins." (5:19-20). In the first section, James says people should "ask God." (1:5) He also says people should not be doubting and double-minded when they pray and "that person shouldn't expect to receive anything from the Lord." (1:7-8) In the second section, James says people in trouble should pray, and that "the prayer of a righteous person is powerful and effective." (5:16) Both sections also have illustrations from creation: the first section with wild flowers, and the second section with crops.
The 'b' pattern is linked by sections about speaking. The first section cautions the reader to be slow to speak and slow to anger. (1:19). The second section says, "Be patient," describes a patient farmer, and says, "You too, be patient." Again, as the first section cautions about being slow to anger, the second section says, "Don't grumble against one another." (5:9). The first section beseeches the reader to "humbly accept the word planted in you, which can save you." (1:21) The second section mentions "prophets who spoke in the name of the Lord." (5:10)
The 'c' pattern is focused upon the rich. The first section depicts a rich man who comes into the meeting wearing a gold ring and fine clothes. The rich man is shown favoritism, but it is the poor who is rich in faith. (2:5) In the second section, the gold of the rich has "corroded." (5:3) The cries of the poor against the rich have reached the ears of the Lord Almighty. (5:4)
The 'd' pattern links doing what is right to speaking what is right. In the first section, while pointing out the uselessness of faith without works, James asks, "do you want evidence that faith without deeds is useless?" In the second section, James exhorts people to do their good deeds while they have time, saying people should say, "If the Lord wants it, we will live and do this or that." (4:16) In the second section, James writes, "If anyone, then, knows the good they ought to do and doesn't do it, it is sin for them." (4:17)
The 'e' pattern describes how small, simple things cause great damage. In the first section, the tongue is a small part of the body which makes great boasts. (3:5). It is a fire, a world of evil among the parts of the body. It corrupts the whole body. (3:6) In the second section, fights and quarrels among people come from "our desires that battle within..."
The 'f' section is central, focusing on true wisdom. Selfishness is not wisdom: "Such "wisdom" does not come down from heaven but is earthly, unspiritual, demonic. For where you have envy and selfish ambition, there you find disorder and every evil practice. But the wisdom that comes from heaven is first of all pure; then peace-loving, considerate, submissive, full of mercy and good fruit, impartial and sincere. Peacemakers who sow in peace reap a harvest of righteousness." (4:16-18)
a Do Not Be Led Astray By Sin That Brings Forth Death, 1:1-16
b Be Slow to Speak not Deceiving the Heart For Useless Worship, 1:17-27
c A Rich One Enters for Worship but the Poor who Enters is Rich in Faith, 2:1-13
d You Want to Know that Faith Without Works Is Useless For Life, 2:14-26
e The Tongue is Constituted a World of Unrighteousness
Within Our Members, 3:1-10
f Worship in the Humility of Wisdom that is From Above, 3:11-18
e' Passions Battle Within Your Members and an Enemy of God is
Constituted, 4:1-10
d' If the Lord Wants It Then We Will Live to Do What is Praiseworthy, 4:11-17
c' The Cries Caused by the Rich Have Entered into the Ears of the Lord of Hosts, 5:1-6
b' Strengthen Your Hearts Like Prophets Who Spoke in the Name of the Lord, 5:7-11
a' Whoever Brings Back One Led Astray will Save Him From Death, 5:12-20
The 'a' pattern is linked by sections about prayer and standing firm in the Lord. In the first section, James writes: "...each person is tempted when they are dragged away by their own evil desire and enticed. Then, after desire has conceived, it gives birth to sin; and sin, when it is full-grown, gives birth to death." (1:14-15) In the second section, James writes: "My brothers and sisters, if one of you should wander from the truth and someone should bring that person back, remember this: Whoever turns a sinner from the error of their way will save them from death and cover over a multitude of sins." (5:19-20). In the first section, James says people should "ask God." (1:5) He also says people should not be doubting and double-minded when they pray and "that person shouldn't expect to receive anything from the Lord." (1:7-8) In the second section, James says people in trouble should pray, and that "the prayer of a righteous person is powerful and effective." (5:16) Both sections also have illustrations from creation: the first section with wild flowers, and the second section with crops.
The 'b' pattern is linked by sections about speaking. The first section cautions the reader to be slow to speak and slow to anger. (1:19). The second section says, "Be patient," describes a patient farmer, and says, "You too, be patient." Again, as the first section cautions about being slow to anger, the second section says, "Don't grumble against one another." (5:9). The first section beseeches the reader to "humbly accept the word planted in you, which can save you." (1:21) The second section mentions "prophets who spoke in the name of the Lord." (5:10)
The 'c' pattern is focused upon the rich. The first section depicts a rich man who comes into the meeting wearing a gold ring and fine clothes. The rich man is shown favoritism, but it is the poor who is rich in faith. (2:5) In the second section, the gold of the rich has "corroded." (5:3) The cries of the poor against the rich have reached the ears of the Lord Almighty. (5:4)
The 'd' pattern links doing what is right to speaking what is right. In the first section, while pointing out the uselessness of faith without works, James asks, "do you want evidence that faith without deeds is useless?" In the second section, James exhorts people to do their good deeds while they have time, saying people should say, "If the Lord wants it, we will live and do this or that." (4:16) In the second section, James writes, "If anyone, then, knows the good they ought to do and doesn't do it, it is sin for them." (4:17)
The 'e' pattern describes how small, simple things cause great damage. In the first section, the tongue is a small part of the body which makes great boasts. (3:5). It is a fire, a world of evil among the parts of the body. It corrupts the whole body. (3:6) In the second section, fights and quarrels among people come from "our desires that battle within..."
The 'f' section is central, focusing on true wisdom. Selfishness is not wisdom: "Such "wisdom" does not come down from heaven but is earthly, unspiritual, demonic. For where you have envy and selfish ambition, there you find disorder and every evil practice. But the wisdom that comes from heaven is first of all pure; then peace-loving, considerate, submissive, full of mercy and good fruit, impartial and sincere. Peacemakers who sow in peace reap a harvest of righteousness." (4:16-18)
Saturday, December 29, 2018
Hebrews
This is the fourteenth in a series of twenty-one summaries of the New Testament letters. The fourteenth is Hebrews, and the outline comes from Albert Vanhoye:
a The Name Superior to the Angels, 1:5-2:18 (Eschatology)
b Jesus Faithful and Compassionate, 3:1-5:10 (Ecclesiology)
c Central Exposition, 5:11-10:39 (Sacrifice)
b' Faith and Endurance, 11:1-12:13 (Ecclesiological Paraenesis)
a' The Peaceful Fruit of Justice, 12:14-13:19 (Eschatology)
The 'a' pattern is linked by an emphasis on eschatology, or the study of the last things. In the first section, we see examples of this: After the Son provided purification for sins, "he sat down at the right hand of the Majesty in heaven." (1:3) The psalmist is quoted, saying, "Your throne O God, will last for ever and ever..." (1:8) Another psalmist is quoted, saying, "In the beginning, Lord, you laid the foundations of the earth, and the heavens are the work of your hands. They will perish, but you remain; they will all wear out like a garment." (1:11) The author speaks of "the world to come." (2:5) And he writes that "we do see Jesus, who was made lower than the angels for a little while, now crowned with glory and honor..." (2:9). In the second section, we also see examples of this: the author writes: "But you have come to Mount Zion, to the city of the living God, the heavenly Jerusalem." (12:22) He writes that God has promised: "Once more I will shake not only the earth but also the heavens." (12:26) He writes: "For here we do not have an enduring city, but we are looking for the city that is to come." (13:14) He speaks of pastors having to "give an account." All this suggests the author's focus on judgment and the character of the world to come.
The 'b' pattern is linked by an emphasis on ecclesiology, or the study of the church. In the first section, we see examples of this: In 3:5, Moses is described as a servant in God's house. In 3:6, Jesus is described as Son over God's house, and "we are his house." He writes that God's people are to "encourage one another daily." (3:13). He writes that "there remains a sabbath rest for the people of God." (4:9) Because Jesus is like us in every way except for sin, God's people can "approach God's throne of grace with confidence." (4:16) In the second section, we also see examples of this, with an emphasis on moral instruction, or paraenesis, for building up the church. The readers of the letter are to emulate the figures listed: Noah acted a certain way when warned about things not yet seen. (11:7). Abraham was called to go to a place he would later receive as an inheritance. (11:8) All the people who are described "were longing for a better country - a heavenly one." (11:16) Moses "chose to be mistreated along with the people of God rather than to enjoy the fleeting pleasures of sin." (11:25) The author has emphasized all along that none of these people received what they were looking for in their lifetime. In 11:40, he tells us why: "...none of them received what had been promised, since God had planned something better for us so that only together with us would they be made perfect." (11:40) When we see the vast "cloud of witnesses," we are exhorted to "run with perseverance the race marked out for us." (12:2) In 12:8, we are told about what it means to be true sons and daughters. All this suggests the author's focus on how God is building a beautiful house through the church whose full glory is yet to be seen. This is section one. Section two exhorts us to be like the great saints and live in expectation of something we haven't truly seen yet.
The 'c' section is central, focusing on Jesus as sacrifice. 10:19-25 sums it up well: "Therefore, brothers and sisters, since we have confidence to enter the Most Holy Place by the blood of Jesus, by a new and living way opened for us through the curtain, that is, his body, and since we have a great priest over the house of God, let us draw near to God with a sincere heart and with the full assurance that faith brings, having our hearts sprinkled to cleanse us from a guilty conscience and having our bodies washed with pure water. Let us hold unswervingly to the hope we profess, for he who promised is faithful. And let us consider how we may spur one another on toward love and good deeds, not giving up meeting together, as some are in the habit of doing, but encouraging one another - and all the more as you see the Day approaching." (10:19-25)
a The Name Superior to the Angels, 1:5-2:18 (Eschatology)
b Jesus Faithful and Compassionate, 3:1-5:10 (Ecclesiology)
c Central Exposition, 5:11-10:39 (Sacrifice)
b' Faith and Endurance, 11:1-12:13 (Ecclesiological Paraenesis)
a' The Peaceful Fruit of Justice, 12:14-13:19 (Eschatology)
The 'a' pattern is linked by an emphasis on eschatology, or the study of the last things. In the first section, we see examples of this: After the Son provided purification for sins, "he sat down at the right hand of the Majesty in heaven." (1:3) The psalmist is quoted, saying, "Your throne O God, will last for ever and ever..." (1:8) Another psalmist is quoted, saying, "In the beginning, Lord, you laid the foundations of the earth, and the heavens are the work of your hands. They will perish, but you remain; they will all wear out like a garment." (1:11) The author speaks of "the world to come." (2:5) And he writes that "we do see Jesus, who was made lower than the angels for a little while, now crowned with glory and honor..." (2:9). In the second section, we also see examples of this: the author writes: "But you have come to Mount Zion, to the city of the living God, the heavenly Jerusalem." (12:22) He writes that God has promised: "Once more I will shake not only the earth but also the heavens." (12:26) He writes: "For here we do not have an enduring city, but we are looking for the city that is to come." (13:14) He speaks of pastors having to "give an account." All this suggests the author's focus on judgment and the character of the world to come.
The 'b' pattern is linked by an emphasis on ecclesiology, or the study of the church. In the first section, we see examples of this: In 3:5, Moses is described as a servant in God's house. In 3:6, Jesus is described as Son over God's house, and "we are his house." He writes that God's people are to "encourage one another daily." (3:13). He writes that "there remains a sabbath rest for the people of God." (4:9) Because Jesus is like us in every way except for sin, God's people can "approach God's throne of grace with confidence." (4:16) In the second section, we also see examples of this, with an emphasis on moral instruction, or paraenesis, for building up the church. The readers of the letter are to emulate the figures listed: Noah acted a certain way when warned about things not yet seen. (11:7). Abraham was called to go to a place he would later receive as an inheritance. (11:8) All the people who are described "were longing for a better country - a heavenly one." (11:16) Moses "chose to be mistreated along with the people of God rather than to enjoy the fleeting pleasures of sin." (11:25) The author has emphasized all along that none of these people received what they were looking for in their lifetime. In 11:40, he tells us why: "...none of them received what had been promised, since God had planned something better for us so that only together with us would they be made perfect." (11:40) When we see the vast "cloud of witnesses," we are exhorted to "run with perseverance the race marked out for us." (12:2) In 12:8, we are told about what it means to be true sons and daughters. All this suggests the author's focus on how God is building a beautiful house through the church whose full glory is yet to be seen. This is section one. Section two exhorts us to be like the great saints and live in expectation of something we haven't truly seen yet.
The 'c' section is central, focusing on Jesus as sacrifice. 10:19-25 sums it up well: "Therefore, brothers and sisters, since we have confidence to enter the Most Holy Place by the blood of Jesus, by a new and living way opened for us through the curtain, that is, his body, and since we have a great priest over the house of God, let us draw near to God with a sincere heart and with the full assurance that faith brings, having our hearts sprinkled to cleanse us from a guilty conscience and having our bodies washed with pure water. Let us hold unswervingly to the hope we profess, for he who promised is faithful. And let us consider how we may spur one another on toward love and good deeds, not giving up meeting together, as some are in the habit of doing, but encouraging one another - and all the more as you see the Day approaching." (10:19-25)
Friday, December 28, 2018
Philemon
This is the thirteenth in a series of twenty-one summaries of the New Testament letters. The thirteenth is Philemon, and the outline comes from Nils Lund:
a Salutation, 1-3
b Philemon's Conduct, 4-6
c Paul Experienced Much Joy, 7
d Paul Refrains from Pressing Claims, 8-11
e Paul and Onesimus - He is Beloved by Paul, 12-15
e' Paul and Onesimus - Philemon Should Love Him Also, 16-17
d' Paul Offers to Reimburse Philemon, 18-19
c' Paul Expects Much Joy, 20
b' Philemon's Conduct Toward Paul, 21-22
a' Salutation, 23-25
The 'a' pattern links the introduction to the conclusion.
The 'b' pattern has to do with Philemon's conduct. The first section focuses on Philemon's love toward the church and his faith in Christ. In the second section, Paul writes to Philemon of a new expression of love and obedience in response to Paul's request.
The 'c' pattern expresses the joy Paul has experienced from Philemon, and in the second section, the joy Paul expects to experience. In the first section, Paul speaks of the joy that Philemon's love has given him. In the second section, Paul asks Philemon to "refresh my heart in Christ" in response to his request.
The 'd' pattern links Paul's appeal to have Onesimus sent to him to Paul's offer to reimburse Philemon. In the first section, Paul says he prefers to appeal to Philemon on the basis of love, although, he says, "I could be bold and order you to do what you ought to do." (8). In the second section, Paul says to charge him if Onesimus has done anything wrong, and he will pay it back, and, he says, "not to mention that you owe me your very self." (19)
The 'e' pattern centers on Onesimus. In the first section, Paul would like Onesimus to take Philemon's place "in helping me while I am in chains for the gospel." (13). In the second section, Paul says, "welcome him as you would welcome me." (17). In other words, in the first section, Onesimus would be a subsitute for Philemon in Paul's ministry. In the second section, Philemon is being asked to see Onesimus as a substitute for Paul.
a Salutation, 1-3
b Philemon's Conduct, 4-6
c Paul Experienced Much Joy, 7
d Paul Refrains from Pressing Claims, 8-11
e Paul and Onesimus - He is Beloved by Paul, 12-15
e' Paul and Onesimus - Philemon Should Love Him Also, 16-17
d' Paul Offers to Reimburse Philemon, 18-19
c' Paul Expects Much Joy, 20
b' Philemon's Conduct Toward Paul, 21-22
a' Salutation, 23-25
The 'a' pattern links the introduction to the conclusion.
The 'b' pattern has to do with Philemon's conduct. The first section focuses on Philemon's love toward the church and his faith in Christ. In the second section, Paul writes to Philemon of a new expression of love and obedience in response to Paul's request.
The 'c' pattern expresses the joy Paul has experienced from Philemon, and in the second section, the joy Paul expects to experience. In the first section, Paul speaks of the joy that Philemon's love has given him. In the second section, Paul asks Philemon to "refresh my heart in Christ" in response to his request.
The 'd' pattern links Paul's appeal to have Onesimus sent to him to Paul's offer to reimburse Philemon. In the first section, Paul says he prefers to appeal to Philemon on the basis of love, although, he says, "I could be bold and order you to do what you ought to do." (8). In the second section, Paul says to charge him if Onesimus has done anything wrong, and he will pay it back, and, he says, "not to mention that you owe me your very self." (19)
The 'e' pattern centers on Onesimus. In the first section, Paul would like Onesimus to take Philemon's place "in helping me while I am in chains for the gospel." (13). In the second section, Paul says, "welcome him as you would welcome me." (17). In other words, in the first section, Onesimus would be a subsitute for Philemon in Paul's ministry. In the second section, Philemon is being asked to see Onesimus as a substitute for Paul.
Thursday, December 27, 2018
Titus
This is the twelfth in a series of twenty-one summaries of the New Testament letters. The twelfth is Titus, and the outline comes from Robert Arthur Bailey:
a Address and Blessing, 1:1-4
b Code for Elders/Overseers, 1:5-16
c Household Code, 2:1-10
b' Pastoral Care of Church Members, 2:11-3:11
a' Instructions, Greetings, and Blessing, 3:12-15
The 'a' pattern links the introductions to the conclusion.
The 'b' pattern emphasizes the character of the church, with the first section focusing on the character of its leadership, and the second section focusing more generally on the whole church. In the first section, elders must be blameless, trustworthy, and firm in the faith. In the second section, all believers are to live "self-controlled, upright and godly lives in this present age..." (2:11)
The 'c' section presents the kind of life that is "appropriate to sound doctrine." (2:1) This section presents practical counsel for men, women, and slaves.
a Address and Blessing, 1:1-4
b Code for Elders/Overseers, 1:5-16
c Household Code, 2:1-10
b' Pastoral Care of Church Members, 2:11-3:11
a' Instructions, Greetings, and Blessing, 3:12-15
The 'a' pattern links the introductions to the conclusion.
The 'b' pattern emphasizes the character of the church, with the first section focusing on the character of its leadership, and the second section focusing more generally on the whole church. In the first section, elders must be blameless, trustworthy, and firm in the faith. In the second section, all believers are to live "self-controlled, upright and godly lives in this present age..." (2:11)
The 'c' section presents the kind of life that is "appropriate to sound doctrine." (2:1) This section presents practical counsel for men, women, and slaves.
Wednesday, December 26, 2018
2 Timothy
This is the eleventh in a series of twenty-one summaries of the New Testament letters. The eleventh is 2 Timothy, and the outline comes from Robert Arthur Bailey:
a Address to Timothy and Blessing, 1:1-2
b Paul's Imprisonment in Rome, 1:3-18
c Persevere as a Good Soldier of Anointed (Christ), 2:1-26
c' Turn Away from Ungodly, Proclaim the Word, Fulfill Your Ministry, 3:1-4:5
b' Paul's Imprisonment and Ministry, 4:6-18a
a' Doxology, greetings, blessing, 4:18b-22
The 'a' pattern links the introduction and conclusion.
The 'b' pattern is linked by Paul's reflections on his ministry in light of his imprisonment in Rome. In both sections, he speaks of those who have abandoned him, but that Timothy should not be ashamed. (1:8, 1:15, 4:16-18) In the first section, he talks about his suffering. In the second section, he looks forward to the suffering being over. (4:7-8)
The 'c' pattern provides Paul's central charge to Timothy. The first section enjoins Timothy to be faithful in his duties and clinging to Christ despite the obstacles of false teachers. The second section enjoins Timothy to be faithful in his duties despite the faithlessness of those who are "lovers of themselves" and despite persecution that will come.
a Address to Timothy and Blessing, 1:1-2
b Paul's Imprisonment in Rome, 1:3-18
c Persevere as a Good Soldier of Anointed (Christ), 2:1-26
c' Turn Away from Ungodly, Proclaim the Word, Fulfill Your Ministry, 3:1-4:5
b' Paul's Imprisonment and Ministry, 4:6-18a
a' Doxology, greetings, blessing, 4:18b-22
The 'a' pattern links the introduction and conclusion.
The 'b' pattern is linked by Paul's reflections on his ministry in light of his imprisonment in Rome. In both sections, he speaks of those who have abandoned him, but that Timothy should not be ashamed. (1:8, 1:15, 4:16-18) In the first section, he talks about his suffering. In the second section, he looks forward to the suffering being over. (4:7-8)
The 'c' pattern provides Paul's central charge to Timothy. The first section enjoins Timothy to be faithful in his duties and clinging to Christ despite the obstacles of false teachers. The second section enjoins Timothy to be faithful in his duties despite the faithlessness of those who are "lovers of themselves" and despite persecution that will come.
Tuesday, December 25, 2018
1 Timothy
This is the tenth in a series of twenty-one summaries of the New Testament letters. The tenth is 1 Timothy, and the outline comes from Robert Arthur Bailey:
a Address to Timothy and Blessing, 1:1-2
b Pastoral Charges to Timothy, Paul's Example, 1:3-20
c How Pastor Should Behave in God's Household, 2:1-3:16
d Pastoral Charges on Godliness, 4:1-16
c' How Pastor Should Behave in God's Household, 5:1-6:2a
b' Pastoral Charges, Anointed's (Christ's) Example, 6:2b-19
a' Closing Charge to Timothy and Blessing, 6:20-21
The 'a' pattern connects the introduction to the conclusion of the letter.
The 'b' pattern connects two sections of pastoral charges to Timothy. In the first, Paul warns Timothy about people teaching false doctrines, and devoting themselves to "myths and endless genealogies," which promote "controversial speculations." People have turned to "meaningless talk." In the second section, Paul warns Timothy about people who have "an unhealthy interest in controversies and quarrels about words that result in envy, strife, malicious talk, evil suspicions and constant friction between people of corrupt mind, who have been robbed of the truth and who think that godliness is a means to financial gain." (6:4-5) In the first section, Paul gives an example of himself as a sinner who Christ has saved. In the second section, Paul gives Jesus as an example of finishing the race of life well and making the "good confession."
The 'c' pattern connects two sections on how Timothy and others ought to conduct themselves in God's household. The first section focuses on worship and qualifications for elders and deacons. The second section focuses on wise use of resources with regard to caring for the needy and compensating teachers and preachers.
The 'd' section emphasizes being a good minister of Christ Jesus, "nourished on the truths of the faith and of the good teaching that you have followed." If Timothy watches his "life and doctrine closely" and perseveres, he "will save both (himself) and (his) hearers." (4:16)
a Address to Timothy and Blessing, 1:1-2
b Pastoral Charges to Timothy, Paul's Example, 1:3-20
c How Pastor Should Behave in God's Household, 2:1-3:16
d Pastoral Charges on Godliness, 4:1-16
c' How Pastor Should Behave in God's Household, 5:1-6:2a
b' Pastoral Charges, Anointed's (Christ's) Example, 6:2b-19
a' Closing Charge to Timothy and Blessing, 6:20-21
The 'a' pattern connects the introduction to the conclusion of the letter.
The 'b' pattern connects two sections of pastoral charges to Timothy. In the first, Paul warns Timothy about people teaching false doctrines, and devoting themselves to "myths and endless genealogies," which promote "controversial speculations." People have turned to "meaningless talk." In the second section, Paul warns Timothy about people who have "an unhealthy interest in controversies and quarrels about words that result in envy, strife, malicious talk, evil suspicions and constant friction between people of corrupt mind, who have been robbed of the truth and who think that godliness is a means to financial gain." (6:4-5) In the first section, Paul gives an example of himself as a sinner who Christ has saved. In the second section, Paul gives Jesus as an example of finishing the race of life well and making the "good confession."
The 'c' pattern connects two sections on how Timothy and others ought to conduct themselves in God's household. The first section focuses on worship and qualifications for elders and deacons. The second section focuses on wise use of resources with regard to caring for the needy and compensating teachers and preachers.
The 'd' section emphasizes being a good minister of Christ Jesus, "nourished on the truths of the faith and of the good teaching that you have followed." If Timothy watches his "life and doctrine closely" and perseveres, he "will save both (himself) and (his) hearers." (4:16)
Monday, December 24, 2018
2 Thessalonians
This is the ninth in a series of twenty-one summaries of the New Testament letters. The ninth is 2 Thessalonians, and the outline comes from Robert Arthur Bailey:
a Address, grace, peace, blessings, 1:1-2
b Thanksgiving, God's justice and prayer, 1:3-12
c Encouragement and prayer for strength and endurance in the face of the
lawless one, 2:1-17
c' Prayer for deliverance from the evil one, 3:1-5
b' Commands to work helpfully and to shun brothers who don't, 3:6-15
a' Greeting, prayers, grace, blessings, 3:16-18
The 'a' pattern links the introduction and the conclusion of the letter.
The 'b' pattern characterizes the kind of perseverance Paul, Silas, and Timothy would like to see in the Thessalonians. In the first section, they say they "boast about your perseverance and faith in all the persecutions and trials you are enduring." (1:4) They pray for God to "bring to fruition your every desire for goodness and your every deed prompted by faith." (1:11). In the second section, Paul warns them about believers who are idle and disruptive and don't live according to their teaching. They offer their own work as an example: "...we worked night and day, laboring and toiling so that we would not be a burden to any of you." (3:8)
The 'c' pattern links Paul's reassurance about the day of the Lord in the first section to prayers for protection from the evil one in the second section. In the first section, God will overthrow the lawless one (who is from Satan). In the second section, Paul asks the Thessalonians to pray for their protection from evil people and encourages the Thessalonians that God will protect his people from the evil one leading up to the day of the Lord.
a Address, grace, peace, blessings, 1:1-2
b Thanksgiving, God's justice and prayer, 1:3-12
c Encouragement and prayer for strength and endurance in the face of the
lawless one, 2:1-17
c' Prayer for deliverance from the evil one, 3:1-5
b' Commands to work helpfully and to shun brothers who don't, 3:6-15
a' Greeting, prayers, grace, blessings, 3:16-18
The 'a' pattern links the introduction and the conclusion of the letter.
The 'b' pattern characterizes the kind of perseverance Paul, Silas, and Timothy would like to see in the Thessalonians. In the first section, they say they "boast about your perseverance and faith in all the persecutions and trials you are enduring." (1:4) They pray for God to "bring to fruition your every desire for goodness and your every deed prompted by faith." (1:11). In the second section, Paul warns them about believers who are idle and disruptive and don't live according to their teaching. They offer their own work as an example: "...we worked night and day, laboring and toiling so that we would not be a burden to any of you." (3:8)
The 'c' pattern links Paul's reassurance about the day of the Lord in the first section to prayers for protection from the evil one in the second section. In the first section, God will overthrow the lawless one (who is from Satan). In the second section, Paul asks the Thessalonians to pray for their protection from evil people and encourages the Thessalonians that God will protect his people from the evil one leading up to the day of the Lord.
Sunday, December 23, 2018
1 Thessalonians
This is the eighth in a series of twenty-one summaries of the New Testament letters. The eighth is 1 Thessalonians, and the outline comes from Robert Arthur Bailey:
a Address and Blessing, 1:1
b Thanksgiving, 1:2-4
c Paul, Silvanus, and Timothy's Coming and Thessalonians' Response, 1:5-3:13
c' Encouragement on the Lord's Coming and Appeals for Thessalonian Response
4:1-5:22
b' Peace, Benediction, 5:23-24
a' Request for Prayer, Greeting, Blessing, 5:25-28
The 'a' pattern links the introduction to the conclusion.
The 'b' pattern links the opening prayer to the closing benediction.
The 'c' pattern links Paul, Silvanus, and Timothy's coming to the Thessalonians to the Lord's coming to his people. The first section speaks continually about arrivals and receptions: Paul's gospel comes to them (1:5), Paul Silvanus, and Timothy "lived among you..." (1:5). The Thessalonians "welcomed" the message and gave them a "reception." (1:9) They "wait for (God's) Son from heaven." (1:10). Paul's, Silvanus', and Timothy's "visit" was not without results. (2:1). When they came, they were like "children" among the Thessalonians. (2:7) They cared for them like a nursing mother (2:7), they shared the gospel and their lives (2:8), they worked while they preached (2:9), and they dealt with them like a father deals with his children. (2:11) The Thessalonians accepted their word as the word of God. (2:13). Paul describes making every effort to come, wanting to come, but that Satan blocked the path. (2:17-18) He mentions that the Lord Jesus will come. (2:19) Timothy arrives. (3:2). Paul hopes to come again. (3:10). He hopes for God to clear the way for them to "come to you." He asks for the Thessalonians to be blameless and holy in the presence of God when "our Lord Jesus comes." (3:13) The second section emphasizes God's coming. Paul's early instruction in 4:1-8 is to be taken as the Lord's instruction, and that failure to be vigilant about sin will result in punishment when the Lord comes. (4:6) God will bring with Jesus those who have fallen asleep. (4:14). Paul describes how the Lord will come down. (4:16). The day of the Lord will come like a thief in the night. (5:2). All of this suggests that even as the Thessalonians are to expect a final arrival of God in Jesus' return, God comes in many ways to encourage and challenge through his servants Paul, Silvanus, and Timothy.
a Address and Blessing, 1:1
b Thanksgiving, 1:2-4
c Paul, Silvanus, and Timothy's Coming and Thessalonians' Response, 1:5-3:13
c' Encouragement on the Lord's Coming and Appeals for Thessalonian Response
4:1-5:22
b' Peace, Benediction, 5:23-24
a' Request for Prayer, Greeting, Blessing, 5:25-28
The 'a' pattern links the introduction to the conclusion.
The 'b' pattern links the opening prayer to the closing benediction.
The 'c' pattern links Paul, Silvanus, and Timothy's coming to the Thessalonians to the Lord's coming to his people. The first section speaks continually about arrivals and receptions: Paul's gospel comes to them (1:5), Paul Silvanus, and Timothy "lived among you..." (1:5). The Thessalonians "welcomed" the message and gave them a "reception." (1:9) They "wait for (God's) Son from heaven." (1:10). Paul's, Silvanus', and Timothy's "visit" was not without results. (2:1). When they came, they were like "children" among the Thessalonians. (2:7) They cared for them like a nursing mother (2:7), they shared the gospel and their lives (2:8), they worked while they preached (2:9), and they dealt with them like a father deals with his children. (2:11) The Thessalonians accepted their word as the word of God. (2:13). Paul describes making every effort to come, wanting to come, but that Satan blocked the path. (2:17-18) He mentions that the Lord Jesus will come. (2:19) Timothy arrives. (3:2). Paul hopes to come again. (3:10). He hopes for God to clear the way for them to "come to you." He asks for the Thessalonians to be blameless and holy in the presence of God when "our Lord Jesus comes." (3:13) The second section emphasizes God's coming. Paul's early instruction in 4:1-8 is to be taken as the Lord's instruction, and that failure to be vigilant about sin will result in punishment when the Lord comes. (4:6) God will bring with Jesus those who have fallen asleep. (4:14). Paul describes how the Lord will come down. (4:16). The day of the Lord will come like a thief in the night. (5:2). All of this suggests that even as the Thessalonians are to expect a final arrival of God in Jesus' return, God comes in many ways to encourage and challenge through his servants Paul, Silvanus, and Timothy.
Saturday, December 22, 2018
Colossians
This is the seventh in a series of twenty-one summaries of the New Testament letters. The seventh is Colossians, and the outline comes from John Paul Heil:
a Grace from Paul an Apostle by the Will of God, 1:1-2
b Thanking God when Praying for You to Walk in Wisdom, 1:3-14
c The Gospel Preached to Every Creature Under Heaven, 1:15-23
d We Are Admonishing and Teaching Every Human in All Wisdom, 1:24-2:5
e Walk and Live in Christ with Whom You Have Died and Been Raised, 2:6-23
e' You Died and Were Raised with Christ from Living as You Once Walked, 3:1-7
d' In All Wisdom Teaching and Admonishing One Another, 3:8-16
c' You Have a Master in Heaven, 3:17-4:1
b' Pray for Us in Thanksgiving and Walk in Wisdom, 4:2-6
a' Full Assurance in All the Will of God and Grace from Paul, 4:17-18
The 'a' pattern links the introduction to the conclusion. Also, the 'will of God' has prominence in both: Paul, in the first section, is an apostle "by the will of God." (1:1). In the second, Paul speaks of Epaphras wrestling in prayer for the Colossians, that they "may stand firm in all the will of God, mature and fully assured." (4:12)
The 'b' pattern has to do with prayer and walking in wisdom. In the first section, Paul speaks about how he and his partners "have not stopped praying." (1:9). In the second section, Paul tells the Colossians to "devote yourselves to prayer." (4:2) In the first section, Paul speaks about knowing God's will "through all the wisdom and understanding that the Spirit gives." (1:9). In the second section, Paul tells the Colossians to "be wise in the way you act toward outsiders." (4:5)
The 'c' pattern has to do with Christ's mastery over all things in heaven and on earth. In the first section, Paul repeatedly invokes 'heaven' to convey Christ's mastery: "For in him all things were created: things in heaven and on earth..." (1:16) "For God was pleased to have all his fullness dwell in (The Son), and through him to reconcile to himself all things, whether things on earth or things in heaven..." (1:20) "This is the gospel that you heard and that has been proclaimed to every creature under heaven..." (1:23). In the second section, Paul encourages slaves to work with all their heart, "as working for the Lord, not for human masters." (3:23). He also encourages the masters to "provide your slaves with what is right and fair, because you know that you also have a Master in heaven." (4:1) Thus, the second section illustrates the microcosmic way that the macrocosmic message of the first section is worked out.
The 'd' pattern shares a theme of admonishing and teaching. In the first section, Paul speaks of the mystery, "which is Christ in you, the hope of glory." (1:27). In the second section, Paul speaks of the fulfillment of this mystery: "Here there is no Gentile or Jew, circumcised or uncircumcised, barbarian, Scythian, slave or free, but Christ is all, and is in all." (3:11) In the first section, Paul writes: "He is the one we proclaim, admonishing and teaching everyone with all wisdom..." (1:28) In the second section, Paul writes, "Let the message of Christ dwell among you richly as you teach and admonish one another with all wisdom..." (3:16)
The 'e' pattern links Christ's resurrection and ascension to our being raised and then ascending in him. In the first section, Paul tells the Colossians to continue to live their lives in him. In the second section, Paul warns them about their former life: "You used to walk in these ways, in the life you once lived." (3:7) In the first section, Paul speaks of Christ's resurrection, that the Colossians were "raised with him, through your faith in the working of God, who raised him from the dead." (2:12). In the second section, Paul turns to the Colossians: "Since, then, you have been raised with Christ..." (3:1) and proceeds to show the results of a life linked to Christ at the right hand of the Father. In the first section, Paul says the Colossians were "dead" in their sins, but God made them alive in Christ. (2:13) In the second section, Paul says that since they have been raised with Christ, they should "put to death" whatever belongs to the earthly nature. (3:5)
a Grace from Paul an Apostle by the Will of God, 1:1-2
b Thanking God when Praying for You to Walk in Wisdom, 1:3-14
c The Gospel Preached to Every Creature Under Heaven, 1:15-23
d We Are Admonishing and Teaching Every Human in All Wisdom, 1:24-2:5
e Walk and Live in Christ with Whom You Have Died and Been Raised, 2:6-23
e' You Died and Were Raised with Christ from Living as You Once Walked, 3:1-7
d' In All Wisdom Teaching and Admonishing One Another, 3:8-16
c' You Have a Master in Heaven, 3:17-4:1
b' Pray for Us in Thanksgiving and Walk in Wisdom, 4:2-6
a' Full Assurance in All the Will of God and Grace from Paul, 4:17-18
The 'a' pattern links the introduction to the conclusion. Also, the 'will of God' has prominence in both: Paul, in the first section, is an apostle "by the will of God." (1:1). In the second, Paul speaks of Epaphras wrestling in prayer for the Colossians, that they "may stand firm in all the will of God, mature and fully assured." (4:12)
The 'b' pattern has to do with prayer and walking in wisdom. In the first section, Paul speaks about how he and his partners "have not stopped praying." (1:9). In the second section, Paul tells the Colossians to "devote yourselves to prayer." (4:2) In the first section, Paul speaks about knowing God's will "through all the wisdom and understanding that the Spirit gives." (1:9). In the second section, Paul tells the Colossians to "be wise in the way you act toward outsiders." (4:5)
The 'c' pattern has to do with Christ's mastery over all things in heaven and on earth. In the first section, Paul repeatedly invokes 'heaven' to convey Christ's mastery: "For in him all things were created: things in heaven and on earth..." (1:16) "For God was pleased to have all his fullness dwell in (The Son), and through him to reconcile to himself all things, whether things on earth or things in heaven..." (1:20) "This is the gospel that you heard and that has been proclaimed to every creature under heaven..." (1:23). In the second section, Paul encourages slaves to work with all their heart, "as working for the Lord, not for human masters." (3:23). He also encourages the masters to "provide your slaves with what is right and fair, because you know that you also have a Master in heaven." (4:1) Thus, the second section illustrates the microcosmic way that the macrocosmic message of the first section is worked out.
The 'd' pattern shares a theme of admonishing and teaching. In the first section, Paul speaks of the mystery, "which is Christ in you, the hope of glory." (1:27). In the second section, Paul speaks of the fulfillment of this mystery: "Here there is no Gentile or Jew, circumcised or uncircumcised, barbarian, Scythian, slave or free, but Christ is all, and is in all." (3:11) In the first section, Paul writes: "He is the one we proclaim, admonishing and teaching everyone with all wisdom..." (1:28) In the second section, Paul writes, "Let the message of Christ dwell among you richly as you teach and admonish one another with all wisdom..." (3:16)
The 'e' pattern links Christ's resurrection and ascension to our being raised and then ascending in him. In the first section, Paul tells the Colossians to continue to live their lives in him. In the second section, Paul warns them about their former life: "You used to walk in these ways, in the life you once lived." (3:7) In the first section, Paul speaks of Christ's resurrection, that the Colossians were "raised with him, through your faith in the working of God, who raised him from the dead." (2:12). In the second section, Paul turns to the Colossians: "Since, then, you have been raised with Christ..." (3:1) and proceeds to show the results of a life linked to Christ at the right hand of the Father. In the first section, Paul says the Colossians were "dead" in their sins, but God made them alive in Christ. (2:13) In the second section, Paul says that since they have been raised with Christ, they should "put to death" whatever belongs to the earthly nature. (3:5)
Friday, December 21, 2018
Philippians
This is the sixth in a series of twenty-one summaries of the New Testament letters. The sixth is Philippians, and the outline comes from John Paul Heil:
a Grace from the Lord Jesus Christ to the Holy Ones, 1:1-2
b My Prayer that You Abound and be Filled to Glory and Praise of God, 1:3-11
c I Rejoice and I Will be Joyful, 1:12-18
d Death in My Body is Gain but Remaining is for your Faith, 1:19-30
e Joy in Humility for the Day of Christ who Humbled Himself to Death, 2:1-16
e' Rejoice with Those who Neared Death for the Work of Christ, 2:17-30
d' Gain in Faith in the Death of Christ and the Body of His Glory, 3:1-21
c' Rejoice in the Lord, Rejoice, 4:1-5
b' Glory to God who will Fulfill You as I am Filled and Abound, 4:6-20
a' Greetings from Holy Ones and Grace from Lord Jesus Christ, 4:21-23
The 'a' pattern links the introduction and the conclusion.
The 'b' pattern connects two sections about being filled and abounding. Both sections emphasize prayer. In the first section, Paul prays. In the second section, Paul exhorts them to prayer. In the first section, Paul speaks about "discern(ing) what is best." (1:10). In the second section, Paul lists good things and tells them to "think about such things." (4:8) In the first section, Paul prays for their love to abound (1:9). In the second section, he describes himself as having a "full payment," and indeed, having more than enough. (4:18). In both sections, he mentions joy and glory.
The 'c' pattern links two sections about rejoicing in the midst of trouble. In the first section, Paul describes people who preach Christ for selfish reasons, who "stir up trouble." (1:17). In the second section, Paul pleads with two people to be of the same mind. (4:2). In the first section, Paul says that he rejoices and that he will continue to rejoice. (1:18) In the second section, Paul says that the Philippians should rejoice in the Lord always, and "again" says rejoice. (4:4)
The 'd' pattern emphasizes loss as a way of gaining Christ. In the first section, Paul says "to live is Christ and to die is gain." (1:21). In the second section, Paul says, "I consider (all things) garbage, that I may gain Christ..." (3:8) In the first section, Paul writes that he desires to "depart and be with Christ." (1:23). In the second section, he writes that in contrast to those whose mind is "on earthly things," the Philippians ought to remember that "our citizenship ins in heaven." (4:19-20) In the first section, Paul says he will "remain and continue with all of you." (1:25) In the second section, Paul says, "Forgetting what is behind and straining toward what is ahead, I press on toward the goal to win the prize for which God has called me heavenward in Christ Jesus." (3:13-14). The first section emphasizes Paul being "torn" between being here and being with Christ. The second section shows that we rejoice here, knowing we are on pilgrimage to being finally with Christ in heaven.
The 'e' pattern shows the link between Christ's humility and Timothy and Epaphroditus' humility. In the first section, Paul says to do nothing out of selfish ambition. In the second section, Timothy seeks the welfare of Christ instead of his own. In the first section, Christ humbles himself to death. In the second section, Epaphroditus almost dies for the work of Christ.
a Grace from the Lord Jesus Christ to the Holy Ones, 1:1-2
b My Prayer that You Abound and be Filled to Glory and Praise of God, 1:3-11
c I Rejoice and I Will be Joyful, 1:12-18
d Death in My Body is Gain but Remaining is for your Faith, 1:19-30
e Joy in Humility for the Day of Christ who Humbled Himself to Death, 2:1-16
e' Rejoice with Those who Neared Death for the Work of Christ, 2:17-30
d' Gain in Faith in the Death of Christ and the Body of His Glory, 3:1-21
c' Rejoice in the Lord, Rejoice, 4:1-5
b' Glory to God who will Fulfill You as I am Filled and Abound, 4:6-20
a' Greetings from Holy Ones and Grace from Lord Jesus Christ, 4:21-23
The 'a' pattern links the introduction and the conclusion.
The 'b' pattern connects two sections about being filled and abounding. Both sections emphasize prayer. In the first section, Paul prays. In the second section, Paul exhorts them to prayer. In the first section, Paul speaks about "discern(ing) what is best." (1:10). In the second section, Paul lists good things and tells them to "think about such things." (4:8) In the first section, Paul prays for their love to abound (1:9). In the second section, he describes himself as having a "full payment," and indeed, having more than enough. (4:18). In both sections, he mentions joy and glory.
The 'c' pattern links two sections about rejoicing in the midst of trouble. In the first section, Paul describes people who preach Christ for selfish reasons, who "stir up trouble." (1:17). In the second section, Paul pleads with two people to be of the same mind. (4:2). In the first section, Paul says that he rejoices and that he will continue to rejoice. (1:18) In the second section, Paul says that the Philippians should rejoice in the Lord always, and "again" says rejoice. (4:4)
The 'd' pattern emphasizes loss as a way of gaining Christ. In the first section, Paul says "to live is Christ and to die is gain." (1:21). In the second section, Paul says, "I consider (all things) garbage, that I may gain Christ..." (3:8) In the first section, Paul writes that he desires to "depart and be with Christ." (1:23). In the second section, he writes that in contrast to those whose mind is "on earthly things," the Philippians ought to remember that "our citizenship ins in heaven." (4:19-20) In the first section, Paul says he will "remain and continue with all of you." (1:25) In the second section, Paul says, "Forgetting what is behind and straining toward what is ahead, I press on toward the goal to win the prize for which God has called me heavenward in Christ Jesus." (3:13-14). The first section emphasizes Paul being "torn" between being here and being with Christ. The second section shows that we rejoice here, knowing we are on pilgrimage to being finally with Christ in heaven.
The 'e' pattern shows the link between Christ's humility and Timothy and Epaphroditus' humility. In the first section, Paul says to do nothing out of selfish ambition. In the second section, Timothy seeks the welfare of Christ instead of his own. In the first section, Christ humbles himself to death. In the second section, Epaphroditus almost dies for the work of Christ.
Thursday, December 20, 2018
Ephesians
This is the fifth in a series of twenty-one summaries of the New Testament letters. The fifth is Ephesians, and the outline comes from John Paul Heil:
a Grace and Peace, 1:1-2
b To the Praise of His Glory in Love, 1:3-14
c The Gift of Christ in Love as Head over all to the Church, 1:15-23
d Walking by the Great Love with which He Loved Us, 2:1-10
e The Peace that Establishes Unity as a Gift of Love, 2:11-22
f Paul's Gift to Make Known the Mystery of Christ in Love, 3:1-13
g To Know the Love of Christ that Surpasses Knowledge, 3:14-21
h Walk Toward the Unity of All in Love, 4:1-16
g' Walk as the New Person in the Truth of Christ's Love, 4:17-32
f' Walk in Love as Christ Loved Us, 5:1-6
e' Walk as Children of Light in Love, 5:7-14
d' Walk in Love as Those who are Wise, 5:15-6:9
c' Be Empowered in Love to Withstand Evil, 6:10-13
b' Beloved Tychicus will Encourage your Hearts in Love, 6:14-22
a' Peace, Love, and Grace (6:23-24)
The 'a' pattern links the introduction to the conclusion.
The 'b' pattern links the 'already' language of the first section (sealed, chosen, predestined) with the 'not yet' language of the second section (Stand with "belt of truth buckled...feet fitted with the readiness...take up the shield...take the helmet.) Many words are echoed between the two section: salvation, Spirit, truth, 'believed' in the first section is echoed by 'faith' in the second, 'holy and blameless' in the first section is echoed by 'righteous' in the second, and 'unity' in the first section is echoed by 'peace' in the second. Both sections emphasize 'mystery.' (1:9 and 6:19)
The 'c' pattern speaks of Jesus' power (1:19 and 6:10) and how it is greater than spiritual forces of evil in the age to come. (1:21 and 6:12)
The 'd' pattern links descriptions of the former life of the flesh with the new life in the Spirit. The first section describes how you "used to live" (2:2) and the second section says "be careful, then, how you live." (5:15). The first section describes this former life as "following the ways of this world," "gratifying the cravings of our flesh," "following its desires and thoughts." The end of the first section describes "good works" we were created to do. The second section emphasizes these good works with a host of verbs and contexts describing life in the Spirit: understand the Lord's will, submit, love, obey, honor, respect, etc. The first section describes how Christ treats his bride. The second section describes how Christ treats his bride, with extrapolations for human marriage.
The 'e' pattern links descriptions of the former life of the flesh with the new life in the Spirit. The first section describes the difference between being foreigners and being citizens. The second section describes the difference between being children of darkness and children of light. Both sections exhort Paul's readers to consider their former ways: in the first section, they are to remember that former reality. In the second section, they are to 'have nothing to do with' it, and to 'expose' what was secret. Both focus on Christ's work, describing it in different ways: in the first section, the barrier of hostility is destroyed; in the second section, the secret becomes visible. Both sections use different metaphors to describe the type of unity that characterizes God's newly formed people.
The 'f' pattern emphasizes the freedom Christians have. The first section emphasizes it, and the second section warns about its misuse. The first section refers to 'holy apostles' who bring the gospel message. The second section refers to 'holy people' who live it. Both sections emphasize our unity with Christ, allowing us to live as he did. In the first, Christians are described as members, heirs, and sharers in Christ. In the second section, Christians are to walk in the way of Christ's love. In the first section, Christians are to approach with freedom and confidence. In the second, they are warned that there is no inheritance for the disobedient. In the first, Paul describes himself as a happy prisoner and sufferer. In the second, Paul warns about wrath against the disobedient. Both sections emphasize that there is a different between freedom found in Christ, and idolatrous freedom. (5:5)
The 'g' pattern links Paul's prayer to his exhortation: that the Christian would be "sensitive" (4:19) to the dimensions of Christ's gospel. The first section emphasizes grasping and knowing Christ's love (3:18-19), even mentioning a knowledge that surpasses knowledge (3:19). The second section emphasizes the perils of "ignorance" of Christ, and darkened understanding (4:18)
The 'h' pattern is a central, gathering of all of Paul's points: unity, old life and new life, Christ-like authority, growing into spiritual adulthood, and becoming what we already are, or as Paul puts it, "living a life worthy of the calling you have received." (4:1)
a Grace and Peace, 1:1-2
b To the Praise of His Glory in Love, 1:3-14
c The Gift of Christ in Love as Head over all to the Church, 1:15-23
d Walking by the Great Love with which He Loved Us, 2:1-10
e The Peace that Establishes Unity as a Gift of Love, 2:11-22
f Paul's Gift to Make Known the Mystery of Christ in Love, 3:1-13
g To Know the Love of Christ that Surpasses Knowledge, 3:14-21
h Walk Toward the Unity of All in Love, 4:1-16
g' Walk as the New Person in the Truth of Christ's Love, 4:17-32
f' Walk in Love as Christ Loved Us, 5:1-6
e' Walk as Children of Light in Love, 5:7-14
d' Walk in Love as Those who are Wise, 5:15-6:9
c' Be Empowered in Love to Withstand Evil, 6:10-13
b' Beloved Tychicus will Encourage your Hearts in Love, 6:14-22
a' Peace, Love, and Grace (6:23-24)
The 'a' pattern links the introduction to the conclusion.
The 'b' pattern links the 'already' language of the first section (sealed, chosen, predestined) with the 'not yet' language of the second section (Stand with "belt of truth buckled...feet fitted with the readiness...take up the shield...take the helmet.) Many words are echoed between the two section: salvation, Spirit, truth, 'believed' in the first section is echoed by 'faith' in the second, 'holy and blameless' in the first section is echoed by 'righteous' in the second, and 'unity' in the first section is echoed by 'peace' in the second. Both sections emphasize 'mystery.' (1:9 and 6:19)
The 'c' pattern speaks of Jesus' power (1:19 and 6:10) and how it is greater than spiritual forces of evil in the age to come. (1:21 and 6:12)
The 'd' pattern links descriptions of the former life of the flesh with the new life in the Spirit. The first section describes how you "used to live" (2:2) and the second section says "be careful, then, how you live." (5:15). The first section describes this former life as "following the ways of this world," "gratifying the cravings of our flesh," "following its desires and thoughts." The end of the first section describes "good works" we were created to do. The second section emphasizes these good works with a host of verbs and contexts describing life in the Spirit: understand the Lord's will, submit, love, obey, honor, respect, etc. The first section describes how Christ treats his bride. The second section describes how Christ treats his bride, with extrapolations for human marriage.
The 'e' pattern links descriptions of the former life of the flesh with the new life in the Spirit. The first section describes the difference between being foreigners and being citizens. The second section describes the difference between being children of darkness and children of light. Both sections exhort Paul's readers to consider their former ways: in the first section, they are to remember that former reality. In the second section, they are to 'have nothing to do with' it, and to 'expose' what was secret. Both focus on Christ's work, describing it in different ways: in the first section, the barrier of hostility is destroyed; in the second section, the secret becomes visible. Both sections use different metaphors to describe the type of unity that characterizes God's newly formed people.
The 'f' pattern emphasizes the freedom Christians have. The first section emphasizes it, and the second section warns about its misuse. The first section refers to 'holy apostles' who bring the gospel message. The second section refers to 'holy people' who live it. Both sections emphasize our unity with Christ, allowing us to live as he did. In the first, Christians are described as members, heirs, and sharers in Christ. In the second section, Christians are to walk in the way of Christ's love. In the first section, Christians are to approach with freedom and confidence. In the second, they are warned that there is no inheritance for the disobedient. In the first, Paul describes himself as a happy prisoner and sufferer. In the second, Paul warns about wrath against the disobedient. Both sections emphasize that there is a different between freedom found in Christ, and idolatrous freedom. (5:5)
The 'g' pattern links Paul's prayer to his exhortation: that the Christian would be "sensitive" (4:19) to the dimensions of Christ's gospel. The first section emphasizes grasping and knowing Christ's love (3:18-19), even mentioning a knowledge that surpasses knowledge (3:19). The second section emphasizes the perils of "ignorance" of Christ, and darkened understanding (4:18)
The 'h' pattern is a central, gathering of all of Paul's points: unity, old life and new life, Christ-like authority, growing into spiritual adulthood, and becoming what we already are, or as Paul puts it, "living a life worthy of the calling you have received." (4:1)
Wednesday, December 19, 2018
Galatians
This is the fourth in a series of twenty-one summaries of the New Testament letters. The fourth is Galatians, and the outline comes from Nancy Bedford:
a Introduction and Salutation, 1:1-5
b The Gospel is Truly Good News, 1:6-2:21
c Walking by Faith in Freedom, 3:1-27
d God's Relationship With Creation, 3:28-4:7
c' Walking by Faith in Freedom, 4:8-5:26
b' The Gospel is Truly Good News, 6:1-17
a' Final Blessing and Conclusion, 6:18
The 'a' pattern links Paul's introduction to his conclusion.
The 'b' pattern links two sections on how there is no other gospel. In the first section, Paul speaks of his direct revelation of the gospel from Jesus Christ, not receiving it "from any man," (1:12) yet the apostles "praised God" because of him (1:24), and recognized that he was "entrusted with the task of preaching the gospel to the uncircumcised" (2:7) and gave him and Barnabas "the right hand of fellowship." (2:9). In the section, Paul counsels the Galatians to test their own actions without comparing with others, while still sharing good things with their instructors, a more generalized version of what he himself has done. In the first section, Paul speaks of three years away and fourteen years away. In the second section, he tells the Galatians that at "the proper time" they will reap a harvest if they do not give up. Finally, Paul speaks in both sections about participation in Christ's crucifixion.
The 'c' pattern links two sections on the kind of life this would be. In the first section, Paul asks the Galatians why, if they have begun by the Spirit, are they finishing by the flesh. (3:3) In the second section, he asks how it is, since they know God, that they are "turning back to those weak and miserable forces?" (4:9). Paul speaks in both sections about running races. The first section discusses becoming children of God through faith. (3:26) In the second section, Paul talks about being "in the pains of childbirth." (4:19). Paul talks in both section about how those who would live by the law are obliged to obey the whole law. In the first, Paul talks about receiving the Spirit. In the second, Paul talks about what life in the Spirit looks like.
The 'd' section is central, emphasizing the Trinitarian dynamics of the new community God is forming.
a Introduction and Salutation, 1:1-5
b The Gospel is Truly Good News, 1:6-2:21
c Walking by Faith in Freedom, 3:1-27
d God's Relationship With Creation, 3:28-4:7
c' Walking by Faith in Freedom, 4:8-5:26
b' The Gospel is Truly Good News, 6:1-17
a' Final Blessing and Conclusion, 6:18
The 'a' pattern links Paul's introduction to his conclusion.
The 'b' pattern links two sections on how there is no other gospel. In the first section, Paul speaks of his direct revelation of the gospel from Jesus Christ, not receiving it "from any man," (1:12) yet the apostles "praised God" because of him (1:24), and recognized that he was "entrusted with the task of preaching the gospel to the uncircumcised" (2:7) and gave him and Barnabas "the right hand of fellowship." (2:9). In the section, Paul counsels the Galatians to test their own actions without comparing with others, while still sharing good things with their instructors, a more generalized version of what he himself has done. In the first section, Paul speaks of three years away and fourteen years away. In the second section, he tells the Galatians that at "the proper time" they will reap a harvest if they do not give up. Finally, Paul speaks in both sections about participation in Christ's crucifixion.
The 'c' pattern links two sections on the kind of life this would be. In the first section, Paul asks the Galatians why, if they have begun by the Spirit, are they finishing by the flesh. (3:3) In the second section, he asks how it is, since they know God, that they are "turning back to those weak and miserable forces?" (4:9). Paul speaks in both sections about running races. The first section discusses becoming children of God through faith. (3:26) In the second section, Paul talks about being "in the pains of childbirth." (4:19). Paul talks in both section about how those who would live by the law are obliged to obey the whole law. In the first, Paul talks about receiving the Spirit. In the second, Paul talks about what life in the Spirit looks like.
The 'd' section is central, emphasizing the Trinitarian dynamics of the new community God is forming.
Tuesday, December 18, 2018
2 Corinthians
This is the third of twenty-one summaries of the New Testament letters. The third is 2 Corinthians, and it comes from The Structure of Paul's Letters by Robert Arthur Bailey:
a Address and Blessing, 1:1-2
b Paul's Ministry, 1:3-7:16
c The Gift for Jerusalem, 8:1-15
d Commendation of Letter Carriers, 8:16-24
c' The Gift for Jerusalem, 9:1-15
b' Response to Paul's Opponents, 10:1-13:10
a' Greetings and Blessing, 13:11-13
The 'a' pattern links Paul's opening address to his closing address to the Corinthians.
The 'b' pattern links an initial description of Paul's ministry among the Corinthians with a later description. Both sections discuss suffering. Both sections mention Titus' key role as a go-between. Both sections compare the suffering in this life with the glory of the next. Both speak of being 'in' Christ. In the first section, he says that anyone who is in Christ is a new creation. In the second section, he asks the Corinthians if they are in Christ. Both sections talk about commending and boasting.
The 'c' pattern links two requests for the Corinthians to give a gift to the Christians in Jerusalem.
The 'd' section is a central commendation of the letter carriers.
Monday, December 17, 2018
1 Corinthians
This is the second of twenty-one summaries of the New Testament letters. The second letter to be outlined is 1 Corinthians, and the outline comes from Kenneth Bailey's book Paul Through Mediterranean Eyes:
a Cross and Christian unity, 1:5-4:16
b Men and Women in the Human Family, 4:17-7:40
c Food Offered to Idols, 8:1-11:1
b' Men and Women in Worship, 11:2-14:40
a' The Resurrection, 15
The 'a' pattern links Paul's treatment of the cross in the first section to his treatment of the resurrection in the second section.
The 'b' pattern links Paul's treatment of men and women in the human family in the first section to his treatment of men and women in worship in the second section.
The 'c' section is central, and relates Paul's message about Christians living among pagans, and whether to identify or not to identify.
Sunday, December 16, 2018
Romans
This is the first in a series of 21 summaries of letters in the New Testament. The first summary is of Romans, and comes from a Peter Leithart blog post:
I. Paul's greeting to the Romans; summary of the gospel, 1:1-17
II. Jew and Gentile under God's Judgment: Humanity under sin, 1:18-2:29
III. The Righteousness by which we stand, 3:1-4:25
IV. Law and Spirit, 5-8
III.' God's righteousness in dealing with Israel, 9-11
II.' Humanity under grace, 12:1-15:13
I.' Paul's greeting and summary of the gospel, 15:14-16:27
The 'I' pattern links Paul's initial greeting and summary of the gospel to Paul's concluding greeting and summary of the gospel. In both sections, Paul talks about the obedience of faith and the Gentiles. In the first section, Paul speaks of longing to visit Rome. In the second section, Paul speaks of his plans to visit Rome.
The 'II' pattern links the earlier descriptions of humanity's condition under sin to the later descriptions of humanity's condition under grace. The first section describes being under God's wrath. The second describes being in the body of Christ. The first section describes living in darkness. The second section describes living in light. Both sections ask, "why do you judge?"
The 'III' pattern links two sections about God's righteousness. Both sections discuss the true basis of righteousness in God's people. Both sections also discuss Abraham and his children.
The 'IV' section is central, and finds its central distinction in the distinction between the life of the flesh and the life of the Spirit, which is the life in Christ, and the life of the law fulfilled.
Saturday, December 15, 2018
John
This is the fourth of four summaries of the New Testament Gospels from Peter Leithart's book, The Four. This fourth one covers the Gospel of John.
Leithart includes this chiasm in his chapter on the Gospel of John:
A Prologue, 1:1-18
B Lamb of God, 1:19-34
C Discipleship, 1:35-51
D Marriage feast, 2:1-12
E Death and resurrection, 2:13-25
F Baptism, 3:1-21
G Meditation, 3:21-36
H Living water and worship, 4:1-45
I Healing, 4:46-54
I' Healing, 5:1-30
H' Living water and worship, 6-7
G' Meditation, 7:1-8:59
F' Baptism, 9:1-10:21
E' Death and resurrection, 11:1-57
D' Marriage feast, 12:1-26
C' Discipleship, 13:1-17:26
B' Lamb of God, 18:1-19:42
A' Epilogue, 20:1-31
Now Leithart describes this as a rough chiasm. 'A', 'D', and 'G' feel rough in that way. Even so, that's a good reminder of what all these outlines have been - a survey, a look at these amazingly deep and well-organized books from a mile up.
The 'A' pattern is linked by the theme of sight. In the first section, John writes: "And the Word became flesh and lived among us, and we have seen his glory, the glory as of a father's only son, full of grace and truth." (1:14). In the second section, there is a lot of 'seeing': Peter gets to the empty tomb, where he "saw the linen wrappings lying there. The other disciple "saw and believed." Mary looks into the tomb, sees Jesus standing with her without knowing its him, announces to the disciples that she has "seen the Lord." Thomas wants to see the nail marks in Jesus' hands. Jesus says "blessed are those who have not seen yet have believed." In all this, seeing is a key theme for how we engage with the glory of God.
The 'B' pattern is linked by the theme of the lamb. In the first section, John the Baptist says that Jesus is the lamb of God who takes away the sins of the world. In the second section, Jesus is the sacrificial lamb, dying for the sins of the world.
The 'C' pattern is linked by the theme of discipleship. In the first section, Jesus calls disciples. In the second section, Jesus teaches about true discipleship.
The 'D' pattern is linked by the theme of feasting. In both sections, Jesus is at feasts. In the first section, he attends a marriage feast. In the second, a feast is hosted for Jesus and acts of love are done that are richly symbolic of the covenant love between Bride and Bridegroom: he is anointed with costly perfume, which seems to echo in a scandalous way the "best wine" of the earlier section. Also, Jesus is received adoringly as King in his entrance to Jerusalem.
The 'E' pattern is linked by death and resurrection. In the first section, Jesus talks about the temple being destroyed and raised up again. In the second section, the dead Lazarus is raised.
The 'F' pattern is linked by baptism. In the first section, Jesus talks to Nicodemus about being born of water and Spirit. In the second section, Jesus tells a blind man to wash in the pool of Siloam, upon which he is able to miraculously see.
The 'G' pattern is linked by themes of being "from above" and being "of the earth." (3:31). In the first section, when John the Baptist is told that everyone is going to Jesus now, John accepts it as receiving "what has been given from heaven." The author John goes on to say, "the one who comes from above is above all; the one who is of the earth belongs to the earth and speaks about earthly things. The one who comes from heaven is above all. He testifies to what he has seen and heard, yet no one accepts his testimony." (3:31-32). In the second section, Jesus talks often of what comes from above, and we see people repeatedly not receiving his testimony.
The 'H' pattern is linked by living water and worship. In the first section, Jesus talks with the Samaritan woman about living water, and about worshiping in spirit and truth. In the second section, Jesus associates his own words with spirit (6:63), and he speaks about rivers of living water and the Spirit (7:37-39).
The 'I' pattern is linked by two healings. In the first section, Jesus heals an official's son. In the second section, Jesus heals the man by the pool.
The Gospel of John is focused on Jesus' "signs" of which there are seven:
1. Water to wine, ch. 2
2. Child raised from deathbed, ch. 4
3. Paralytic healed, ch. 5
4. Feeding of five thousand, ch. 6
5. Crossing the sea, ch. 6
6. Blind man receives sight, ch. 9
7. Lazarus raised from the dead, ch. 11
The structure of John also connects to the tabernacle:
"The entire book can be understood as a stroll through the tabernacle. The opening chapter, which introduces the "lamb of God" who comes to take away the sins of the world, brings us to the bronze altar for sacrifice. Chapters 2-4, with their focus on water, are at the laver. Chapters 4-7 center on the feeding of the five thousand, in which Jesus distributes the bread of the presence from the golden table. In chapters 8-13, John lingers at the lampstand, musing on Jesus as the light, adn teh Upper Room Discourse, especially chapter 17, displays Jesus as the intercessory priest, raising his hands before the golden altar. John is at pains to show us that the empty tomb is the new Holy of Holies. The slab on which Jesus' body no longer lays is flanked by angels, like the ark, and Peter, like a high priest, is the first to enter. On this scheme, the theme of light in John 9, already associated with creation and the Feast of Tabernacles, is given a fresh dimension, linked with the golden light, the lamp on the lampstand that is the discple." (220)
The structure of John also connects to the tabernacle:
"The entire book can be understood as a stroll through the tabernacle. The opening chapter, which introduces the "lamb of God" who comes to take away the sins of the world, brings us to the bronze altar for sacrifice. Chapters 2-4, with their focus on water, are at the laver. Chapters 4-7 center on the feeding of the five thousand, in which Jesus distributes the bread of the presence from the golden table. In chapters 8-13, John lingers at the lampstand, musing on Jesus as the light, adn teh Upper Room Discourse, especially chapter 17, displays Jesus as the intercessory priest, raising his hands before the golden altar. John is at pains to show us that the empty tomb is the new Holy of Holies. The slab on which Jesus' body no longer lays is flanked by angels, like the ark, and Peter, like a high priest, is the first to enter. On this scheme, the theme of light in John 9, already associated with creation and the Feast of Tabernacles, is given a fresh dimension, linked with the golden light, the lamp on the lampstand that is the discple." (220)
Friday, December 14, 2018
Luke/Acts
This is the third of four summaries of the New Testament Gospels from Peter Leithart's book, The Four. This third one covers the Gospel of Luke, and Luke's second book, Acts.
Leithart argues why they should be included together:
"Luke and Acts function as a single book, and should be interpreted and studied as one. This is evident from the introduction to the book of Acts in 1:1-2, where Luke addresses Theophilus, the same person whom he addresses in the opening verses of the Gospel of Luke. In Acts 1, Luke refers to the "first account" about the things that "Jesus began to do and to teach." This suggests that Acts also, just as much as Luke, is a book about the works of Jesus; Acts is the continuation of what Jesus began to do and teach." (175)
Leithart goes on to talk about the noticeable role that the Spirit plays in both the gospel and in Acts. The same Spirit who fills John the Baptist, comes upon Mary, moves Elizabeth, Zecharias and Simeon to praise God, who comes upon Jesus at his baptism, also descends upon the disciples at Pentecost. He writes: "The pattern in Luke-Acts is clear: first Jesus, then the church. Jesus receives the Spirit, then the church. Jesus comes with joy; then the church. Jesus preaches in the power of the Spirit; so does the Spirit-filled Peter. In the same way, the ministry of the disciples in Acts matches as it extends the ministry of Jesus." (176-177)
Leithart writes that the clearest sign that the gospel and Acts are structurally similar is the way both books close with long journeys: Jesus makes a long journey to his death in Jerusalem in the gospel, and Paul makes a long journey to his death in Rome, after first journeying to Jerusalem.
Leithart writes:
"The heart of Luke's agenda is to explain and justify the turn from Jews to the Gentiles. Luke shows that the apostles turn from Jews to Gentiles only after the Jews have rejected the gospel and the Spirit twice - once in Jesus, and again in the disciples. Israel has two chances, and they reject Jesus both times. They reject Him when he begins to do and teach; they reject Him when, through the apostles, He continues to do and teach. Only then does Paul turn to the Gentiles." (178)
Drawing from another scholar, Victor Wilson, Leithart suggest this summary of the parallels between Luke and Acts:
Luke Content Acts
1:1-4 Preface, with dedication to Theophilus 1:1-5
1:5-3:21 Time of preparation 1:6-26
3:22 Baptism with Spirit 2:1-4
4:16-30 Inaugural sermon 2:14-40
Local Ministry
4:31-8:56 Galilee/Jerusalem 2:41-8:3
5:17-25 Lame man healed 3:1-10
5:29-6:11 Conflicts with leaders 4:1-8:3
9:9 Martyr: John and Stephen 7:54-8:1
7:1-10 Centurion sends for Jesus/apostle 10:1-48
7:11-17 Widow's son and resurrection 9:36-43
Journey
9:51-53 Resolve to journey to Jerusalem 19:21
9:51-19:27 Missionary journey 13:1
9:31, 51; 12:50 Passion journey 20:3, 22-24
9:45; 18:34 Friends and disciples 21:4, 12-13
13:22 Ready to die in Jerusalem 21:13
Jerusalem, Arrest, Trial
19:37 Joyously received in Jerusalem 21:17-21
19:45-48 Visit to the temple 21:26
20:27-39 Dispute about resurrection 23:6-9
22:14-38 Farewell address 20:17-38
22:14-20 Last meal 27:33-38
22:47-54 Seizure by a mob 21:30
22:63-64 Slapped before high priest 23:2
22-23 Four trials before three courts 24-26
23:4, 14, 22 Declarations of innocence 23:9; 25:25; 26:31
23:6-12 Sent to Herod for questioning 25:13-26:32
23:16, 22 Opportunity for release 26:32
23:18 "Away with this man" 21:36
23:47 Centurion with a favorable opinion 27:3, 43
24 Fulfillment of Scripture 28
24:46-49 Sent to nations/Gentiles 28:28
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