Christ’s mission was to perform the will of God by offering Himself for the sins of the world. Christ stated he came to fulfill the law and the prophets (Matthew 5.17) and not the least of these would pass until completion was accomplished (Matthew 5.18). Christ’s final action was to commission His eleven remaining apostles to go into the world and teach the gospel (Matthew 28.18-20). Christ’s instructions were simple and clear. “Go ye therefore and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you always, even unto the end of the world. Amen.” (Matthew 28.19-20). These human messengers, entrusted with the gospel message, were to serve as eyewitnesses of Christ and faithfully declare the truth they received.
Christ selected these men for this very reason (John 15.26- 27, Luke 24.46-48) and departed with the promise they would be given another helper who would guide them. Christ stated, “I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come.” (John 16.12-13). Christ completed the task given to Him by God and His hour of departure had come. Christ told the eleven, “...tarry ye in the city of Jerusalem, until ye be endued with power from on high.” (Luke 24.49). The gospel was to be preached first at Jerusalem and then throughout the whole world (Luke 24.47, Matthew 28.19-20).
The prophets foretold that the new law would begin in the city of Jerusalem. Isaiah states, “And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it.” (Isaiah 2.2). Micah also states, “But in the last days it shall come to pass, that the mountain of the house of the Lord shall be established in the top of the mountains, and it shall be exalted above the hills; and people shall flow unto it.” (Micah 4.1). Christ told His disciples, or apostles, “Thus it is written, and thus it behooved Christ to suffer, and to rise from the dead the third day: and that repentance and remission of sins should be preached among all nations, beginning at Jerusalem.” (Luke 24.46-47).
Upon returning to Jerusalem, the apostles appointed a replacement for Judas, whose place was vacant after his suicide (Acts 1.21-26). This was prophesied by the Psalmist (Psalm 69.25) and is noted by Luke (Acts 1.20). The requirements this individual had to meet were to have been with the disciples from the baptism of Christ by John to the day that Christ ascended (Acts 1.21-22). Two men met these requirements, Joseph called Barsabas, who was surnamed Justus, and, Matthias (Acts 1.23). After prayer the selection of Matthias was made to complete the complement of twelve (Acts 24-26).
Ten days after the ascension of Christ, on the day of Pentecost, the kingdom which had been foretold was established. When Christ had asked his disciples who He was (Matthew 16.13) most of the disciples stated views commonly held by the people (Matthew 16.14). Peter however stated that Jesus was the Christ the Son of the living God (Matthew 16.16). Christ then declared that, based upon that rock, the confession of His identity and purpose, He would establish His kingdom which the gates of Hell could not prevail against (Matthew 16.18). Christ told Peter he would be given the keys to the kingdom (Matthew 16.13-19). When the Holy Spirit fell upon the twelve on the day of Pentecost, Peter opened the doors of the kingdom by preaching the first gospel sermon (Acts 2.14-40) using the keys as Christ promised.
Some believe and teach that Christ was murdered before He had time to establish His kingdom. Christ, however, stated that his kingdom was not of this world (John 18.36), pointing to it’s spiritual nature. The physical nature of Christ’s kingdom is refuted in the scriptures and Christ avoided attempts by the people to make Him a ruler. Christ eluded a crowd at one time knowing that they wished to make him a king (John 6.15).
The apostles themselves thought that Christ meant to restore Israel as a physical power in the earth and asked him about this prior to his ascension (Acts 1.6-8). Christ told them that it was not for them to know the times or seasons the Father had in his power (Acts 1.7-8) but they would soon understand the nature of the kingdom as it was to be revealed to them by the Holy Spirit (Acts 1.8). Christ clearly indicated that the kingdom would be established soon. Jesus stated, “Verily I say unto you, there be some standing here, which shall not taste of death, till they see the son of man coming in his kingdom.” (Matthew 16.28). This occurred on the day of Pentecost as the power of Christ, through the preaching of the gospel, was made known to the multitudes.
The twelve were assembled together ten days later, on Pentecost, when a sound like a great wind filled the place where they were and cloven tongues like fire appeared over them (Acts 2.1-4). Those who received the Holy Spirit on this occasion were the twelve. This can be established by the promise that was made to the apostles directly, as mentioned earlier, and from the context (Acts 1.25-2.14). It was the eleven who stood with Peter when he arose and explained that the apostles were not intoxicated as supposed but this was the fulfillment of prophecy (Joel 2.28-32, Acts 2.14-16).
Peter, preaching the first sermon of the New Testament dispensation, declared from the prophets that Christ was indeed the Messiah, had been raised from the dead and now sat at the right hand of God (Acts 2.29-36). Christ’s kingdom was established and the peace to come forth from His reign began when the multitude asked what they needed to do to be saved, convinced in their hearts of the truth of Peter’s words (Acts 2.37). Peter instructed them to repent and be baptized for the remission of their sins (Acts 2.37-38). The reconciliation of man to God was now open before them.
The power of the gospel and fellowship of the early Christians was strong. They ate together, praising and worshipping God, every day (Acts 2.46). They were well thought of by the people around them (Acts 2.47) and the kingdom continued to grow as others responded to the message (Acts 2.47-48). God added those who obeyed and were saved to the church (Acts 2.48). It was not long however before the religious corruption that killed Christ was directed toward the disciples.
The healing of a lame man by Peter and John brought the anger of the Sadducees upon them for which they were arrested and brought before the Jewish court (Acts 3-4). The religious leaders were concerned about the claim that Christ had been raised from the dead, and that salvation was being preached in His name (Acts 4.2). A conspiracy had even been concocted prior to this accusing the disciples of stealing Christ’s body to make it look as if the resurrection was a reality (Matthew 28.11- 15). The healing of the lame man, done to confirm the words spoken by the apostles, was an undeniable fact that could not be swept away because it was done publicly (Acts 3.1-9). The court desired to put an end to the teaching of Jesus and threatened Peter and John that they should not speak of this again (Acts 4.15-18). Peter and John continued to preach the gospel openly (Acts 4.19-20). The council’s action strengthened the apostles and disciples resolve to preach more (Acts 4.23-33).
The first confrontation with the religious leaders ended with only a threat, but this soon changed. The church continued to grow and the sick were brought to Jerusalem to be healed (Acts 5.14-16). These events angered the high priest and his colleagues who were Sadducees (Acts 5.17). The sect of the Sadducees did not believe in a resurrection of the dead and sought to stop the teaching of Christ’s resurrection. The apostles were arrested and thrown into prison from which they were released by an angel (Acts 5.17-19).
When the council learned that the men they arrested were teaching in the temple, they apprehended them once more (Acts 5.25-27). The apostles, appearing before the council, were accused of filling Jerusalem with this new doctrine (Acts 5.28). The Sadducees, and their associates, feared they would be held responsible for Christ’s death if this continued (Acts 5.28). Fear and guilt prevented them from accepting the gospel in spite of evidence of that God’s power was at work in the things that were done openly.
Gamaliel, a member of the council, urged the leaders to be careful of what they did to these men (Acts 5.34-39). He reminded them that other individuals had made great claims and led insurrections that came to nothing (Acts 5.36-37). Gamaliel pointed out that this work would die if it was from men (Acts 5.38). On the other hand, if the things spoken by the apostles were from the Lord, they could do nothing to stop it (Acts 5.39). The men of the council paid attention to Gamaliel but were not content with a warning. Their intention had been to kill the apostles (Acts 5.33) but released them after having them beaten (Acts 5.40). The apostles, undaunted in their resolve, left rejoicing and continued teaching (Acts 5.41-42).
Dislike for the gospel continued to grow and soon more drastic measures were taken against the church. Stephen, one of seven men selected to care for the needs of the Grecian widows (Acts 6.1-6), performed wonders and miracles as he taught (Acts 6.8). He disputed with certain men of the synagogue (Acts 6.9) who, when they could not “resist the wisdom and the spirit by which he spake” (Acts 6.10), gathered false witnesses to bring him before the council (Acts 6.11-15). Stephen was accused of blasphemy (Acts 6.13-14). Fear of losing the “customs” delivered by Moses was one of the motivations for the accusers actions (Acts 6.14). Stephen pointed out that they failed to realize that the Gospel was the fulfillment of the things spoken of by Moses.
Christ rebuked the Scribes and Pharisees for their teachings stating, “Ye hypocrites, well did Esaias prophesy of you, saying, this people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me. But in vain they do worship me, teaching for doctrine the commandments of men.” (Matthew 15.1-9). Additions to the Law replaced the commands of God with their traditions. Christ stated that the religious leadership of His day set aside the doctrine of God in favor of their own teachings (Mark 7.8) and their hearts were not right before God (Matthew 15.7, Mark 7.6). Their rejection of God’s commands blinded them and their minds were filled with prejudice. In the end, in contrast to their perception of themselves, they were fighting God Himself
Stephen made his defense by preaching to them (Acts 7.2-53). He told of the faithfulness and purpose of God beginning with Abraham and continued through the writings of the prophets. Stephen stated of these people, “Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers did, so do ye. Which of the prophets have not your fathers persecuted? and they have slain them which shewed before of the coming of the Just One; of whom ye have been now the betrayers and murderers...” (Acts 7.51-52). Hearing this, the council and Stephen’s accusers were enraged to the point that they stoned him (Acts 7.57-59). Stephen, as he was dying, looked up and saw Christ standing at the right hand of God (Acts 7.56).
The peacefulness enjoyed by the church had come to an end. Saul, who was present at Stephen’s stoning, began persecuting disciples (Acts 8.1,3). This persecution caused the disciples to scatter but the teaching of the good news continued (Acts 8.1). The regions of Judea received the gospel as well as Samaria (Acts 8.2). The spread of the gospel to Samaria brought the restoration of the Northern kingdom foretold by the prophets and alluded to by Christ when he talked with the woman of Samaria at Jacob’s well (John 4.7-26).
The gospel was preached in Samaria in the same manner as in Jerusalem (Acts 8.5-14). The preaching of the word was confirmed by signs and wonders (Acts 8.5-8). God’s people who had fallen away were restored as they accepted the Gospel. In spite of the persecution which arose, the church became stronger and more widespread. God proves that adversity serves to accomplish his purpose just as well, if not better, than more peaceful times. Paul states that all things “work together for good to them that love God” (Romans 8.28). Discouragement may come, but only if one loses sight of the purpose for which Christians strive.
The Gentiles had not yet heard the gospel, nor did the Jewish disciples fully understand the purpose of the church and Christ’s death. A period of as much as ten years is believed to have elapsed before the realization that the gospel was for all nations was understood. This was a period of transition and change for the Jewish converts who had lived under the Law but the conversion of a Roman centurion was about to change that.
Cornelius, a Roman centurion, is described as a “devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God alway.” (Acts 10.2). Cornelius needed the gospel in order to be saved. (Acts 10.3-8). Cornelius, in spite of his reverence for God and good deeds, was still lost. An angel was sent to Cornelius who told him, “Thy prayers and thine alms are come up for a memorial before God. And now send men to Joppa, and call for one Simon, whose surname is Peter: he lodgeth with one Simon a tanner, whose house is by the sea side: he shall tell thee what thou oughtest to do.” (Acts 10.4-6). A few days later (Acts 10.30) Peter arrived at Cornelius’ home to preach the gospel to the Centurion and his household (Acts 10.21-23).
The angel’s visit to Cornelius brings out one of the significant aspects of the New Testament era. The angel did not preach the gospel to the centurion but instructed him to send for Peter. God has left the teaching of the Gospel in the hands of humans who are faithful to him (2 Cor 4.7) and for this reason teachers must take care to “speak as the oracles of God” (1 Peter 4.11). James likewise warns against teaching error, stating, “My brethren let not many of you become teachers, knowing that we shall receive a stricter judgment.” (James 3.1, NKJV). James does not say this to keep anyone from teaching the Gospel but adds to the statements by Peter and Paul that we must teach only what God has revealed without altering the message. Paul states, “But though we or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed.” (Galatians 1.8).
Gentiles were unclean to the Jews and it was not lawful for them to enter the house of a Gentile (Acts 10.28). Peter was devout in his observance of the Law in this respect, and so God demonstrated to him the acceptance of the Gentiles in a vision. “Peter went up upon the housetop to pray about the sixth hour: and he became very hungry, and would have eaten: but while they made ready, he fell into a trance, and saw heaven opened, and a certain vessel descended unto him, as it had been a great sheet knit at the four corners, and let down to the earth: wherein were all manner of fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air. And there came a voice to him, rise, Peter; kill and eat. But Peter said, not so Lord; for I have never eaten any thing that is common or unclean. And the voice spake unto him again the second time, what God hath cleansed, that call not thou common. This was done thrice: and the vessel was received up again into heaven.” (Acts 10.9-16). Peter’s refusal to kill and eat any of the animals presented was based on prohibitions in the Law against consuming anything God identified as unclean. Peter stood wondering what this vision meant when the men from Cornelius arrived to bring him to Caesarea.
Peter arrived at the house of Cornelius and hearing about the events that had transpired came to a realization of the vision’s meaning. “Then Peter opened his mouth and said, of a truth I perceive that God is no respecter of persons: but in every nation he that feareth him, and worketh righteousness, is accepted with him.” (Acts 10.34-35). Peter realized the gospel was intended for the Gentiles as well as the Jews by this event. As a further sign of God’s acceptance of the Gentiles the Holy Spirit fell on Cornelius’s household after Peter preached the Gospel to them. Peter then asked, “Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as we? and he commanded them to be baptized in the name of the Lord.” (Acts 10.47-48).
The subject of the Holy Spirit will be dealt with in a later chapter, but this event was necessary, as the scriptures show us. Upon returning to Jerusalem, Peter was questioned concerning his trip to Caeseria and contact with Gentiles (Acts 11.1-3). In his defense “...Peter rehearsed the matter from the beginning, and expounded it by order unto them...” (Acts 11.4). Peter told them, “And as I began to speak, the Holy Ghost fell on them, as on us at the beginning. Then remembered I the word of the Lord, how that he said, John indeed baptized with water; but ye shall be baptized with the Holy Ghost. Forasmuch then as God gave them the like gift as he did unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God? When they heard these things, they held their peace, and glorified God, saying, then hath God also to the Gentiles granted repentance unto life.” (Acts 11.15-18). The appearance of the Holy Spirit was the final proof that the Gentiles were acceptable to God and, as the prophets foretold, the kingdom open to all nations had indeed arrived (Isaiah 2.2, Micah 4.1-4).
Questions concerning the Gentiles should have been settled with this event but difficulties arose. Some insisted that Gentiles had to observe the Law and circumcision was necessary for them to be acceptable to God. Peter, giving in to pressure from others, began to avoid associating with Gentiles. Paul writes about this conflict in his address to the Galatians. Paul states, “And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision. Only they would that we should remember the poor; the same which I also was forward to do. But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed. For before that certain came from James, he did eat with the Gentiles: but when they were come, he withdrew, and separated himself, fearing them that were of the circumcision.” (Galatians 1.9-12).
It was difficult for Jewish Christians to change their way of thinking after so many years under the Law. God made a provision to reach the Gentiles through an unlikely apostle. In his account of the early church, Luke states that those who stoned Stephen “laid down their clothes at a young man’s feet, whose name was Saul. And Saul was consenting unto his death.” (Acts 7.58-8.1). Saul was the persecutor who “made havock of the church, entering into every house, and haling men and women committed them to prison” (Acts 8.3). This persecution resulted in spreading the gospel by the disciples who were scattered (Acts 8.4).
Paul, known as Saul, was prominent persecuting Christians under the authority of the Jewish court. “And Saul, yet breathing out threatenings and slaughter against the disciples of the Lord, went unto the high priest, and desired of him letters to Damascus to the synagogues, that if he found any of this way, whether they were men or women, he might bring them bound unto Jerusalem.” (Acts 9.1-2).
On his way to perform this mission Christ intervened. “And as he journeyed, he came near to Damascus: and suddenly there shined round about him a light from heaven: and he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me? And he said, who art thou Lord? And the Lord said, I am Jesus whom thou persecutest: it is hard for thee to kick against the pricks. And he trembling and astonished said, Lord, what wilt thou have me to do? And the Lord said unto him, arise and go into the city, and it shall be told thee what thou must do. And the men which journeyed with him stood speechless, hearing a voice, but seeing no man.” (Acts 9.3-7) Paul was led into Damascus having been struck blind (Acts 9.8-9) where he waited for word to come to him from the Lord (Acts 9.8-9).
Although Christ appeared to Paul as he traveled to Damascus, the Lord did not teach him the Gospel. Instead, Christ instructed Paul to go to the city and it would be told him what he should do. In Paul’s case, like that of Cornelius, the Gospel was not taught by a divine messenger. The function of teaching was placed in the hands of faithful humans. Throughout the New Testament, there are no examples of conversion in which a divine being, such as an angel, or Christ, taught anyone the gospel. This point is significant in contrast to claims sometimes made by individuals receiving enlightenment by a heavenly messenger.
Paul fasted and prayed for three days and nights (Acts 9.9). “And there was a certain disciple at Damascus, named Ananias; and to him said the Lord in a vision, Ananias. And he said, behold, I am here, Lord. And the Lord said unto him, Arise and go into the street which is called straight, and inquire in the house of Judas for one called Saul, of Tarsus: for behold, he prayeth, and hath seen in a vision a man named Ananias coming in, and putting his hand on him, that he might receive his sight.” (Acts 9.10-12).
Ananias, reluctant to obey these instructions at first, stated, “Lord, I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem: and here he hath authority from the chief priests to bind all that call on thy name. But the Lord said unto him, go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel: for I will shew him how great things he must suffer for my name’s sake.” (Acts 9.13-16). Ananias then “went his way, and entered into the house; and putting his hands on him said, Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost. And immediately there fell from his eyes as it had been scales: and he received sight forthwith, and arose, and was baptized.” (Acts 9.17-18).
Paul was chosen by Christ and shared the characteristics of the other apostles. The twelve had been with Christ and were specifically commissioned to preach the word throughout the world (Matthew 28.18-20), were given the promise of the Holy Spirit in order to confirm the word (John 16.12-13), and were witnesses of His resurrection (Acts 1.6-11, 22). Paul describes his apostleship in his first letter to the Corinthians. He writes, “For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; and that he was buried, and that he arose again the third day according to the scriptures: and that he was seen of Cephas, then of the twelve: after that, he was seen of above five hundred brethren at once; of whom the greater part remain unto this present, but some are fallen asleep. After that he was seen of James; then of all the apostles. And last of all he was seen of me also, as of one born out of due time. For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God.” (1 Corinthians 15.4-9). Paul became a witness of Christ’s resurrection when the Lord appeared to him on the road to Damascus.
The life of Paul demonstrates God’s mercy towards sinners who repent and obey Him. As a persecutor of the church Paul was very zealous and his devotion to God and the Law can be seen in his letter to the Philippians. He states he was “cir- cumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews; as touching the law a Pharisee; concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless.” (Philippians 3.5-6). Paul, although acting on good intentions, states, “And I thank Christ Jesus our Lord, who hath enabled me, for that he counted me faithful, putting me into the ministry; who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief.” (1 Timothy 1.12-13). His status as an apostle was no different than the others. Paul writes, “For I suppose I was not a whit behind the very chiefest apostles.” (2 Corinthians 11.5). Paul realized he had done things against the Lord and His church and understood the value of the message he carried. Of his work Paul states, “...but I laboured more abundantly than they all: yet not I, but the grace of God that was with me.” (1 Corinthians 15.10).
Paul, like the other apostles, received the knowledge of the Gospel from God by the Holy Spirit. Paul, giving an account of his conversion and early work tells the Galatians of this. “But I certify you, brethren, that the gospel which was preached of me is not after man. For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ.” (Galatians 1.11-12). Paul affirms the gospel was divinely inspired and not of human origin. Paul told Timothy, the young preacher, “All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, throughly furnished unto all good works.” (2 Timothy 3.16-17).
Paul’s purpose as an apostle was to carry the message of Christ to the Gentile world. Luke records, “Now there were in the church that was at Antioch certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the Tetrarch, and Saul. As they ministered to the Lord, and fasted, the Holy Ghost said, separate me Barnabas and Saul for the work whereunto I have called them. And when they had fasted and prayed, and laid their hands on them, they sent them away.” (Acts 13.1-3). This was the first of three preaching trips by Paul and a variety of companions. The gospel was to be preached throughout the world and Paul would be a great part of that as noted earlier.
Paul wrote the bulk of the New Testament. The book of Galatians was written to the congregations, or churches, in the region of Galatia, in answer to the efforts of Judaizing teachers to bind the Law of Moses on Gentile Christians. The book of Romans describes the nature of faith and deals with issues surrounding Judaism and Christianity. Romans shows how faith is the common characteristic of God’s followers. The books of first and second Corinthians address a number of problems in this affluent region including idolatry, false teaching, fornication, adultery, the use of spiritual gifts, the manner in which worship should be conducted and the second coming. First and second
Thessalonians were written to address a false teaching concerning the second coming of Christ and the manner in which Christians were to wait on the Lord. Philippians speaks of the love and care these brethren exhibited toward the Lord and Paul leaving an example for other Christians to follow.
Paul wrote to individuals as well. The book of Philemon records Paul’s personal request for Philemon to receive his slave Onesimus as a brother in Christ. Onesimus is referred to in Paul’s letter to the Colossians as being one of them (Col 4.9) . Paul, writing to Philemon, greets “the church in thy house”. From these passages it appears the Colossian Christians met in Philemon’s home and Philemon was Onesimus’ master. Onesimus apparently ran away and joined Paul who returned him to Philemon. Onesimus possibly became another of the apostles travel companions following this. The letters addressed to Timothy and Titus give instructions to preachers emphasizing the need to be strong and speak truth at all times. The author of Hebrews is unknown but may have been Paul due to similarities between Hebrews and his other writings. Hebrews contrasts the Gospel with the Mosaic Law, sacrifices and other figures showing Christ’s more excellent nature. The book of Colossians addresses certain false teachings, identified today as Gnostic doctrines, pointing to the authority and purpose of Christ in God’s plan for redeeming man.
Paul was an educated person, who studied at the feet of Gamaliel, a doctor of the Law (Acts 22.3). Peter acknowledges the writings of Paul in his own letter. Speaking of the end of all things, and the way in which Christians should conduct themselves, Peter states, “Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot, and blameless. And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you; as also in all his epistles speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction.” (2 Peter 3.14-16).
During the first century the New Testament scriptures were written. Eight writers, Matthew, Mark, Luke John, Peter, Paul, James and Jude, wrote as they were inspired by the Holy Spirit to record the commands of Christ, which were received from God. The Lord’s intent was that the world should have the means to know him and be reconciled to God. Throughout the New Testament are notes concerning the efforts of some to pervert the gospel message.
Christ told his disciples that there would “arise false Christ’s, and false prophets, and shall shew great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect.” (Matthew 24.24). On his way to Jerusalem for the last time, Paul met with the Ephesian elders and warned them that they should “take heed therefore unto yourselves, and to all the flock, over which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood. For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them. Therefore watch, and remember that by the space of three years I ceased not to warn every one night and day with tears.” (Acts 20.28-31).
The influence of false teachers is identical to that of false prophets among the people during the days of Moses. Peter states, “But there were false prophets also among the people, even as there shall be among you, who shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. And many shall follow their pernicious ways: by reason of whom the way of truth shall be evil spoken of.” (2 Peter 2.1-2). During that time there were those who even denied that Christ had come. John speaks of these individuals when he states, “Who is a liar but he that denieth that Jesus is the Christ? He is antichrist that denieth the Father and the Son.” (1 John 2.22). While some look for an antichrist, John states, “Little children, it is the last time: and as ye have heard that antichrist shall come, even now are there many antichrists; whereby we know that it is the last time.” (1 John 2.18).
Speaking of false teachers, Paul states that false teaching would come about through the power of Satan with all power and signs and lying wonders (2 Thessalonians 2.9). The influence of Satan, coupled with human desire to stray from God, would result in the perversion, or changing, of the gospel message. To this end, God, through His own care has preserved His will for all of mankind so that all may know him from the least to the greatest (Jeremiah 31.31-34).
John completed what we know as the New Testament with the writing of the book of Revelation. This particular book, filled with images and visions, has created a great deal of controversy through the years due to the nature of the content. The book is addressed to seven churches of “Asia” and addresses events that must “shortly come to pass” (Revelation 1.1). John relates Christ’s statements about the spiritual nature of these churches and their need to correct faults or continue in the faith. The eventual message of the book, for Christians of any time, is that one may overcome the world through Christ. This is summed up in Christ’s statement to the church of Smyrna, where the Lord commands, “....be thou faithful unto death, and I will give thee a crown of life.” (Revelation 2.10). John, believed to be the last of the apostles living at the time, wrote the book of Revelation during his exile on the island of Patmos near the end of the first century. Although this date is contested by some it seems most compatible with the way in which the book is written.
Revelation addresses persecution of the saints at the hands of a corrupt world power. God would overthrow this power for their murder of the saints and blasphemies against God. Religious historians compare the statements made in Revelation with periods of persecution by the Romans. The message of Revelation is that in spite of great suffering the faithful will be victorious through God and Christ. Christ states, “be thou faithful unto death and ye shall receive the crown of life” (Rev 2.10).
Revelation consists of signs and symbols bearing a distinct resemblance to the writings of the prophets, particularly Ezekiel and Daniel, and elements of the Law. These signs and symbols can be understood as emanating from a singular source, God, as they are revealed to John, as he is in “the Spirit”. The appearance of such signs and symbols provides a means of linking the authorship of the book ultimately to God.
The above serves as a timely introduction to a discussion of the variety of representative means of expression found in the scriptures. An examination of the ways in which God has manifested Himself and conveyed His will for man will enable us to come to a greater appreciation for such images as those in Revelation.
The structural framework discussed so far has established a narrative context for a more detailed examination of the Bible. The purpose of symbols and other forms in the scriptures can be placed in a more precise relationship with each other within this framework. Such an approach will serve to limit subjective conclusions that could lead one astray. As will be seen later, these relationships are critical to doctrinal discussions since the overall context must be established and preserved. One may argue that the scriptures can be interpreted in a variety of ways but the intent of this study is to establish sound principles for understanding God’s intentions without adding to, or taking anything away from the message.