Current Study: The Book of Revelation · January 16, 2008
Welcome to Grace Presbyterian Church's online Bible study! For 2011 – 2012, we are studying the Book of Revelation — the revelation of Jesus Christ to John.
Bible Study
The Book of Revelation:
The Revelation of Jesus Christ to John
An interactive Bible study led by Pastor Paul Leggett
Mark 1 · January 16, 2008
Welcome to our first study in the Gospel of Mark. We will first look at who Mark is, who his audience is, and why his Gospel is important. The first chapter introduces the different pictures of Jesus that are key themes of the book. The chapter tells the story of Jesus' baptism, his testing by Satan in the wilderness, and the beginning of his ministry.
Mark 2 · February 6, 2008
This is our second study in the Gospel of Mark. In Mark chapter 2 we encounter four specific incidents in which religious leaders question what Jesus is doing. In fact they do more than question. They are clearly critical. In their eyes Jesus is wrong. Not only is he not a good example he’s actually a bad example. Yet the bad religion of Jesus is our salvation. Let’s look now at these four events.
Mark 3 · February 20, 2008
Welcome to our third study in the Gospel of Mark. In chapter 3 we see Jesus both facing intense pressure and using great power. All of us face opposition and conflict in our lives. This chapter helps us understand the nature of that opposition and the enormous power which Christ gives to his disciples.
Mark 4 · March 5, 2008
Welcome to our fourth study in the Gospel of Mark. In chapter 4 Jesus expounds on the meaning of his call to discipleship. The disciples are “to be with him” and “to be sent out to proclaim his message” (Mark 3:14). In chapter five we will see the “authority to cast out demons” (Mark 3:15). In both parables and life experiences Jesus describes what it means to be with him and to proclaim his message. The descriptions given here apply to Jesus’ disciples through the ages.
Mark 5 · April 2, 2008
Welcome to our fifth study in the Gospel of Mark. Chapter five presents several demonstrations of Jesus’ incredible power. Jesus the Victor is very much emphasized here. He overpowers demons, death and sickness. The focus here is on the tremendous healing which results from Jesus’ power. The reality of this power provides deliverance for people facing the most extreme conditions of suffering and turmoil. Jesus is not to be taken lightly. He is not to be laughed at (Mark 5:40). Through faith his victory becomes our victory.
Mark 6 · April 16, 2008
The sixth chapter of Mark focuses on the theme of discipleship. We first see the people in Jesus’ hometown rejecting him (Mark 6:1-6). One would think they would be obvious disciples, knowing Jesus from childhood, but they are not. We then read of the first mission of the twelve (Mark 6:6-13) and the death of Jesus’ first disciple, John the Baptist (Mark 6:14-29). The disciples are then given instructions to rest and later to feed the multitude who follow them (Mark 6:30-44). Their encounter with Jesus on the Sea of Galilee leaves them terrified (Mark 6:47-52). Their relationship with Jesus is still only in the beginning stages.
Mark 7 · May 7, 2008
The seventh chapter of Mark’s gospel focuses on the incredible authority of Jesus Christ. Jesus here is revealed not only as a great teacher but as one who can actually redefine God’s Word. This chapter also sets up a strong contrast between the Jewish religious leaders who are critical of Jesus and Gentiles who readily submit to his authority.
Mark 8 · May 21, 2008
Two central themes emerge in the eighth chapter of Mark’s Gospel. The first is a continuing revelation of the power of Jesus now with the added theme of Jesus’ necessary death and resurrection. The second is the unpredictability of Jesus. Jesus is confusing to the Pharisees and to Peter. The disciples don’t understand him. He himself does not follow a set model but commands us to take up our cross and follow him.
Mark 9 · June 4, 2008
We have come to the midpoint of Mark’s Gospel. Mark seems very conscious of balancing his account with events from the first chapter (or opening since he didn’t write in chapters) along with foreshadowings of the conclusion. Jesus’ instruction is repeatedly addressed to the disciples who struggle greatly here to understand what is going on.
Mark 10 · September 17, 2008
In chapter ten Mark is already beginning the account of Jesus’ death on the cross. We have here both a detailed description of Jesus’ suffering and the purpose of his death. Jesus presents here some very difficult and even troubling teachings about discipleship. The real purpose of this is to strengthen our dependence upon Christ and thereby give us both assurance and hope. The key verse of the chapter I think is v. 27, “For mortals it is impossible, but not for God; for God all things are possible.”
Mark 11 · October 1, 2008
Chapter eleven shows the power of Jesus and the purpose of his coming to Jerusalem. Jesus’ coming is both a judgment and a hope. His entrance on Palm Sunday is full of the symbolism of the great kings of Israel, the Messiah and the Lord who will come again at the end of history. He comes to a Jerusalem that is spiritually a withered fig tree. Yet his authority and indeed the salvation he will bring does not depend on people understanding him or accepting him.
Mark 12 · October 15, 2008
In chapter twelve, Jesus is preparing for the major conflict of his ministry. He has now entered Jerusalem. Here he will “be handed over to the chief priests and the scribes, and they will condemn him to death” (Mark 10:33-34). In Mark’s Gospel, the chief opponents are spiritual, the forces of darkness (Mark 1:13, 23-27, 3:11-12, 5:1-13, 6:7). In this chapter, these forces are represented by the religious leaders. Unwittingly, they are uniting in preparation to do the work of Satan (Mark 8:33). One of them will recognize the true authority of Jesus. The rest are simply out to get him.
Mark 13 · November 5, 2008
In the thirteenth chapter, Jesus is asked by the disciples about the end of history. This is a topic that has fascinated people throughout history. Jesus does not give a literal timetable. What he does is describe the events that will lead up to his return in glory. As in the case of other examples of prophecy, the references are both symbolic (John the Baptist as the fulfillment of Elijah coming before the Messiah, Mark 9:12-13; Matthew 17:10-13) or general (as to Christ being in the tomb the “three days and three nights” that Jonah was in the sea monster which of course was not literally the case, Matthew 12:40). The purpose of Jesus’ teaching here is not to satisfy our curiosity, but to prepare us for faithful service in uncertain times and to give us hope and confidence.
Mark 14 · November 19, 2008
The fourteenth chapter of Mark begins the account of Jesus’ death. It opens with Jesus’ preparations for the Passover Meal and ends with Peter’s denial of Jesus. This section includes also Judas’ betrayal, Jesus’ prayer in Gethsemane and the religious leaders’ plans to kill him. For Mark’s readers, living in the time of Nero, this whole passage is a somber warning of the need to remain faithful, alert and awake in following Jesus. This same warning applies to us as well.
Mark 15-16 · December 3, 2008
Mark’s gospel ends with a triumphant picture of Jesus’ death and resurrection. Mark emphasizes that Jesus chooses his fate. The activities of Pilate, the chief priests, the scribes, even the crowds, all play into God’s appointed plan. Jesus’ death goes “as it is written of him” (Mark 14:21). Mark’s Roman audience would have been well aware of all the stories of Redeemer Heroes up to and including the deified Caesar Augustus. Jesus is the ultimate redeemer hero giving his life as “a ransom for many” (Mark 10:45). Jesus is not portrayed here as weak and broken on the cross, but as the ultimate hero who embraces his chosen God-forsaken destiny. God the Father does not ultimately forsake him, but raises him from the grave. This event is so astounding that it inspires “terror and amazement” in those who first encounter it. The gospel message is complete. Jesus Christ is completely revealed as the “Son of God” (Mark 1:1).
Genesis 1, 2:1-4: “In the Beginning” · January 7, 2009
The book of Genesis is the first book of the Bible. It literally means “beginning.” The account of creation is not only a description. It is also a definition of what life is and how it should be lived. Most scholars believe there are two accounts of creation which have been placed at the beginning of the Bible. The first goes from chapter 1:1-2:4a.
The Genesis account is not intended to be a scientific picture of creation since modern science was unknown at the time it was written. Nonetheless, there are some scientists who have commented on the ways it does follow what we know from science. However, as noted above, the purpose of this account is to define creation in terms of the activity of God and the role and nature of human beings.
In many ways this opening is part of a prologue to the main story of the book which focuses not on creation but on redemption, the salvation of fallen humanity through God’s calling of Abraham, Isaac and Jacob. It is the theme of redemption that ultimately defines life for us in the twenty-first century.
Genesis 2:4-25, 3:1-24: “Creation and Fall” · January 21, 2009
We come now to the second scene of creation in Genesis. Here we have the origin of human beings in their relation to God, to the world, to the animals and, ultimately, to the problem of good and evil. This section begins with a word which has the same root as the opening word in the Babylonian creation account. We also have similar motifs from other ancient literature like the Gilgamesh Epic. Yet the world view of the biblical writers could not be more different from the mythical outlook of these earlier sources. It is important to note the differences because they give us an important insight into the essential contrast between the Word of God and the wisdom of the world (I Corinthians 1:20-23). This passage answers two essential questions: where did we as human beings come from, and why is there suffering and evil in God’s “very good” world (Genesis 1:31)?
Genesis 4, 5, 6:1-10: “Chaos, Judgment and Mercy” · February 4, 2009
Once Adam and Eve are expelled from Eden, the events of human history become dominated by sin. Yet in all these tragic events, God’s mercy shines through, as it did after the fall with God’s promise of the woman’s offspring (Genesis 3:15) and God’s clothing Adam and Eve (Genesis 3:21). Nonetheless, as human history continues, we encounter the first murder, cosmic rebellion including both celestial beings (‘sons of God,” Genesis 6:4) and humans, and a degenerating into complete evil (Genesis 6:5). We reach the depths of a situation where God sees the wickedness of humans everywhere and reaches the point where he decides to destroy not only the humans he had made in his own image (Genesis 1:27), but the animal kingdom as well (Genesis 6:7). In the midst of this chaos, we encounter a remarkable exception, Noah, who is “a righteous man, blameless in his generation” (Genesis 6:9).
Genesis 6:11-9:29: “Judgment and New Life” · February 18, 2009
The story of Noah continues with the utter corruption and violence of the earth. God carries out his threat to destroy the creation he has made (Genesis 6:7). A cosmic flood is sent as God’s judgment upon the earth (the flood actually begins with the “fountains of the great deep” bursting open, Genesis 7:11). We learn that Noah, having found favor with the Lord (Genesis 6:8), obeys God continually. Noah and his family are gathered safely into the ark and saved from the earth’s destruction. The account of Noah is referred to throughout the Scriptures as an example of both God’s judgment and gracious salvation (Isaiah 54:9; Matthew 24:36-39; Hebrews 11:7; I Peter 3:18-22). Noah is a symbol of God’s salvation but he himself is not that salvation nor is he ultimately a savior. Even after the flood, the human condition is not improved. Noah becomes drunk. One of his sons defiles him. God nonetheless has established an everlasting covenant that never again shall a flood destroy the world (Genesis 9:11). Noah is the guarantee that human history will continue. More importantly, God’s plan of salvation will continue to unfold.
Genesis 10-11: “God's Continuing Plan” · March 4, 2009
Chapters ten and eleven of Genesis conclude what is referred to as the prehistory of the Bible. These eleven chapters give an explanation of who God is, who humans are and what sin is. It is important, I believe, to see these passages in the context of the Babylonian Captivity of Israel which took place during the sixth century B.C. As we’ve seen, the writing down of the inspired Word of God regarding the origin of all things is also a commentary on the false beliefs of the Babylonians. The children of Israel had to teach and pass on the truth of God in the midst of a culture that was very alien to them.
Genesis 12-14: “The Coming of Abraham” · March 18, 2009
God’s actual plan of salvation begins with the call of Abraham. At this point in the account he is still Abram. His new name will be the sign of this change in status as is also the case with his wife who goes from Sarai to Sarah. God’s promises of a special people and a special land are immediately threatened by human ignorance and faithlessness. Yet this will be the essence of the Biblical story of salvation. God remains faithful even in the face of human failure (II Timothy 2:13).
Genesis 15-17: “God's Covenant with Abraham” · April 1, 2009
In these next chapters, God establishes his covenant with Abraham. These chapters refer to prevailing patterns of the ancient world which are understandably foreign to us. What is most crucial is that God makes a promise to Abraham that is everlasting. Abraham’s only response is to believe, trusting in God’s promise. In this extremely crucial section, we have the definition of humanity’s right relationship to God, trusting in God’s promises. However, human impatience cannot wait for God’s fulfillment. Sarah and Abraham try to fulfill the promise on their own with tragic results. God’s promises may seem unbelievable but they are nonetheless certain.
Genesis 18-20: “What Were You Thinking Of?” · April 15, 2009
This next section of Genesis focuses on a sharp contrast between God’s promises and human depravity. God reiterates his promise to Abraham and Sarah that they will have a son. Sarah follows Abraham’s example in laughing at the idea. These chapters also include God’s judgment on Sodom and Gomorrah as well as human attempts at solutions to pressing problems. The human attempts fail, often disastrously. God, however, continues to intervene to carry out his plan and purpose.
Genesis 21-22: “God’s Impossible Command” · May 6, 2009
These next two chapters continue the story of Abraham. We have the birth of Isaac, the child of promise. We get a picture of Abraham’s life in “the land of the Philistines” (Genesis 21:34). More than this, however, we have the single most dramatic episode in the entire Book of Genesis when Abraham is commanded by God to sacrifice his own son. This appears to contradict every thing God has said up to this point.
Genesis 23-24: “Divine Promises in Ordinary Life” · May 20, 2009
In these chapters, God’s promises continue to unfold. We are now no longer looking only at Abraham, but at his descendants who continue the journey which Abraham began (Genesis 12:1-4). This journey includes life, death, love and marriage.
Genesis 25-26: “Deception and Promise” · June 3, 2009
The story of the community of faith continues now with Isaac following the death of Abraham. Isaac and Rebekah give birth to Jacob and Esau whose conflict foreshadows future struggles among God’s chosen people.
Genesis 27-28: “The Covenant Recalled: God’s Faithfulness and Human Deceit” · September 16, 2009
These next two chapters record one of the most pivotal events in Old Testament history. Jacob, encouraged by his mother, deceives his father and cheats his brother out of his inheritance. Yet, in spite of this, God’s covenant is reaffirmed for Jacob. God’s promises both contradict and overpower human failings. Jacob in this passage receives the special promise, “Know that I am with you and will keep you wherever you go … (Genesis 28:15).”
Genesis 29-30: “Jacob Meets His Match” · October 7, 2009
We continue now with the story of Jacob and of his two wives, Leah and Rachel. Even more significantly we have the birth of his twelve sons who will represent the twelve tribes of Israel. Like the previous story of Jacob and Esau, this one is full of human deception and intrigue. Yet we are moving closer to the promise of the Messiah (Genesis 3:15). It is out of human brokenness, not human righteousness, that Christ will come.
Genesis 31-33: “God and the gods” · October 21, 2009
Jacob now faces a major new direction in his life. God commands him to return to his homeland with, again, the promise that God will be with him (Genesis 31:3). Jacob leaves with his family without Laban’s blessing. Rachel steals the “household gods.” This leads to a major conflict with Laban which is then only the precursor to a much greater conflict in which Jacob learns that Esau, the brother he betrayed, is coming to meet him. The biggest challenge however is a night in which Jacob wrestles with an unknown divine being. He later learns that this figure is God. His name is changed to Israel. Indeed his whole life is changed.
Genesis 33-35: “Reconciliation and Revenge” · November 4, 2009
In these chapters, we come to the end of a major section of the Jacob story. We see how Jacob comes back to his homeland with his extended family. Before that can happen, Jacob has to face his brother, Esau, with surprising results. We also continue to see the darker side of life reflected in the revenge exacted by Jacob’s sons. Finally, we witness both the death of Rachel and the birth of the Jacob’s twelfth son, Benjamin, who will be the ancestor of the apostle Paul.
Genesis 36-38: “Dreams and Nightmares” · November 18, 2009
These next three chapters all deal with different groups and situations. We read about the descendents of Esau, Joseph and his brothers and then learn of Judah’s family. The three accounts seem hardly connected. However in different ways they are all part of the developing history of Israel. The story of Joseph will become the dominant story of the remainder of Genesis.
Genesis 39-41: “Joseph, Prime Minister of Egypt” · December 2, 2009
When we last left Joseph, he had barely escaped death at the hands of his treacherous brothers and was sold into slavery to Potiphar, a captain of Pharaoh’s guard. The critical thing we are told is that, ”the Lord was with Joseph and he became a successful man (Genesis 39:2).” This hardly happens overnight. Joseph first has to fend off the seductive advances of Potiphar’s wife and be sent into prison. Yet, astoundingly, God, in ways we could never imagine, not only delivers Joseph but places him in the highest rank of Egypt’s society. This only sets the stage for many amazing things to follow.
Genesis 42-44: “The Fateful Reunion” · January 6, 2010
A dramatic chain of events is set in motion with the spread of the famine which ends chapter 41. The famine has penetrated to Canaan. Judah sends his sons to Egypt to buy food. Here they encounter their long lost brother, Joseph. It has been twenty years since the ten brothers have seen him. While he recognizes them, they have no idea who he is. Joseph sees the fulfillment of his dream that his brothers would bow down before him. More than this, he puts them to a test to see if they will do to his full brother, Benjamin, what they did to him. It is in this context that Judah steps forward, and in a scene which foreshadows Jesus sacrificing himself for us, offers to sacrifice himself for Benjamin.
Genesis 45-47: “Israel in Egypt” · January 20, 2010
We come now to the climax of the Joseph story. Joseph can no longer contain himself (45:1) and reveals his true identity to his brothers. This is a prefiguring of the Gospel. Joseph to all intent and purpose has been raised from the dead in the sense that the brothers and father assumed he was dead. Throughout this section we have language which prefigures the response to the resurrection in the New Testament. Just as Jesus brings us into the Kingdom of God Joseph brings his family into the kingdom of Egypt. Joseph emerges in the crisis of the famine as the savior of the world. Genesis then takes us from creation to resurrection, both introducing and summarizing the theme of the whole Bible.
Genesis 48-50: “Blessing and Prophecy” · February 3, 2010
We come now to the conclusion of Genesis. We will see that the whole book is in fact a foretelling of the entire Bible. We have seen the great themes of creation, the fall, the calling of an elect people (in ways that mystify us as sinful human beings), the continuing conflict between righteous and sinful behavior even on the part of God’s chosen people and the themes of redemption and reconciliation. In the last chapter we are reminded of God’s overarching providence. While we are free to make our own choices, God determines the final outcome of all things.
Romans 1:1-18 · March 3, 2010
Paul’s letter to the Romans is probably the most influential single book of the New Testament. It has had an enormous influence in church history right up to the present day. It has also been the subject of much discussion and debate. In this study we will try to provide some guidelines and perspective on this most exciting and challenging New Testament text.
Romans 1:18-32: “The Marks of Futile Thinking” · March 17, 2010
The second section of chapter 1 is Paul’s account of the fall of humanity. As Paul presents it he seems to have a broader view than just the disobedience of Adam and Eve. For him it appears the fall continues up until the time of Noah when every inclination of the human heart “was only evil continually” (Genesis 6:5). Paul’s perspective here is cosmic because he goes from creation to the last judgment of God’s wrath. That wrath is already operative in human history. Apart from God’s truth our senseless minds have become darkened (Romans 1:21).
Romans 2:1-29: “No Excuse” · April 7, 2010
Paul’s second chapter in Romans addresses the issue of spiritual pride. Paul here is continuing a detailed argument, begun at Romans 1:18, which will take him all the way through chapter 11. It must be said that while the argument is detailed it is not completely structured. Paul seems to digress and even interrupt himself at points. This epistle was probably dictated by him, having the nature at times of a conversation or a lecture without notes (cf. Romans 16:22). Paul’s perspective however seems to be always on God’s final purpose. His point here is no one, certainly not the Jews, have any special claim on God. God shows “no partiality” (Romans 2:11).
Romans 3:1-8: “The Faithfulness of God” · April 21, 2010
If we assume, as we stated earlier, that Paul’s entire perspective in Romans is from the standpoint of God’s final judgment and victory in creation we can better understand his transition from chapter 2 to 3. Paul’s key point in chapter 2 is that God shows no partiality (Romans 2:11). Jews are not in a better position than Gentiles spiritually simply because they have the law or have been circumcised. At God’s final judgment these things will not count at all. People will be judged by their deeds, whether or not they have done “good.” The concept of doing good cannot be separated from his statement that “God’s kindness is meant to lead you to repentance” (Romans 2:4). These themes will be much further developed in chapter 3 where Paul will talk about the true nature of the law and the fact that God’s kindness (or grace as he will say later) is part of God’s righteousness.
Romans 3:9-20: “All Accountable” · May 5, 2010
Throughout the entire section of Romans 1:18-11:36 Paul is developing one sustained argument. In the course of this argument he develops a number of critical themes, all relating to the central subject of the righteousness of God. This theme was introduced in the concluding part of the introduction (Romans 1:17). Paul’s argument takes the form of a dialogue with the reader somewhat similar to Socrates’ dialogues. Paul is not presenting a purely logical account. He is however unfolding a sequence of ideas from his perspective of God’s final plan and purpose. Up to this point he has discussed the severity of sin (Romans 1:18-32) and the role of the law as it relates to both Jew and Gentile (Romans 2). He now broadens his argument as he moves to the next stage dealing with the power of sin and the righteousness of God.
Romans 3:21-31: “God's Answer” · May 19, 2010
In this thrilling section Paul comes to the first of four concluding levels of discourse as he sets out his total argument (the other three will be Romans 5:12-21, Romans 8:28-39 and Romans 11:25-32. Paul here introduces his full understanding of “the righteousness of God” (first stated in Romans 1:17). This righteousness is God’s act of making humanity righteous through faith in Christ alone. “For there is no distinction” (Romans 3:22). It is not the Jewish law, nor the search for “glory, honor and immortality,” which the best of the Gentiles desired, that bring us to God. God alone has solved the human dilemma. He comes to us through Christ’s death on the cross.
Romans 4:1-25: “Abraham Believed God” · June 2, 2010
In this chapter Paul draws on the example of Abraham to show that God has always justified his people by faith (Romans 3:27). Abraham trusted God, that is the essence of faith, and that was counted to him as righteousness. It was nothing Abraham did, not keeping the law or any commandments, which made him acceptable in God’s eyes. Abraham received God’s grace, his mercy and love, through a promise not through anything he had done. This was the foreshadowing of the faith that has now come into being through the gospel of Jesus Christ.
Romans 5: “Much More!” · September 15, 2010
Romans chapter 5 brings us to the first of several climaxes as Paul expounds his view of Christian faith for his Roman audience. His opening word, “Therefore,” introduces us to the fact that he is going both to summarize and amplify what he has said in the previous chapters. He will expound on the meaning of justification by faith, affirming both the benefits and challenges it sets before us. In the second half of the chapter he will compare and contrast Adam and Christ as representative figures of the human race. Adam brought us sin. Christ brought us grace and salvation. The effects of Christ’s work are “much more” than the effects of sin and death received through Adam. The chapter ends with a powerful and joyful statement of faith affirming the eternal life secured for us in Christ.
Romans 6: “Why Worry About Sin?” · October 6, 2010
After Paul’s powerful summary of God’s abundant grace in chapter 5 he now addresses a familiar misunderstanding of the gospel. If salvation and life in Christ is all of grace does what we do even matter? To be strictly logical, since grace abounds where sin increases it really ought to be to our benefit to sin. Such thinking however misses the entire point. The purpose of grace is to unite us with Christ. We presently live in the tension between death and resurrection. Grace gives us the power not to sin. To ignore this is to return to the slavery of sin where death reigns (5:12-14). God’s free gift calls us to hand ourselves over to Christ so that his new life becomes our life.
Romans 7: “The War Inside Us” · October 20, 2010
Paul in this chapter adds an additional reflection to his understanding of life in God’s abundant grace (Romans 5:20). He deals here with the question of the role of the law. His likening the law to a woman bound to her husband only during the husband’s life time indicates his view that the role of the law in God’s plan of salvation is now over (Romans 10:4; Galatians 5:1-4; Ephesians 2:15; Philippians 3:7-9; Colossians 2:13-14). When we look to the law all we see is our own sin. This is not because the law is sinful. Rather we are the sinners. Whenever we try to follow the law we fail because our sinful nature is still with us (salvation for Paul is a process that extends into the future for its final fulfillment (Romans 5:9-10, 10:9, 13:11; I Corinthians 1:18, 3:15; I Timothy 4:16)). In this life our flesh remains captive to sin and resistant to God’s law (Galatians 5:17). Our sinful flesh can only become weaker. It never becomes better.
Romans 8:1-17: “More Than Conquerors - Part 1” · November 3, 2010
Paul now turns away from the inner conflict the Christian faces with the law, sin and death to the solid basis of the Christian life. Basically Paul here is amplifying his first major concluding statement in Romans 5:12-21. On one side of the human situation was Adam, helpless under sin, law and death. On the other side was Christ, whose death brought forgiveness and life and whose effect was “much more” than what lay under Adam’s heritage (Romans 5:15-17). Following this monumental assertion with the implication of an “eschatological universalism” (Romans 5:18-21), Paul spent the next two chapters dealing first with the continuing possibility of sin (“Should we continue in sin in order that grace may abound?” Romans 6:1) and second, with the law’s inability to do anything to correct the problem of sin (chapter 7). After dealing with those questions he now returns to the main subject of his argument, life in Christ. What does it mean to live in terms of the grace of Christ as opposed to living under the power of sin, death and the law in Adam? Paul begins to build toward his second conclusion.
Romans 8:18-30: “More Than Conquerors - Part 2” · November 17, 2010
At the end of verse 17 Paul raises the issue of suffering. In presenting the hopeful conclusion of chapter 8 (beginning with the great affirmation of “no condemnation for those who are in Christ Jesus,” v. 1) he must now address the question of suffering. If we are free from condemnation and living life in the Spirit (v. 9) why do we have to face suffering? In the words of James D.G. Dunn, “The assurance that he (Paul) offers his readers here then is that the experience of human contradiction in which they share as believers is no cause for despair.” God is in charge even to the point where suffering itself has a purpose in God’s redemption not only of humanity (those “in Adam,” Romans 5:14), but of all creation. Paul reminds us that “hope that is seen is not hope” (Romans 8:24). All things are not good but God is working “all things together for good” (Romans 8:28).
Romans 8:31-39: “More Than Conquerors - Part 3” · December 1, 2010
Paul brings the eighth chapter of Romans to a thundering conclusion. Having addressed questions about the Christian life, the role of the law and the indwelling place of the Holy Spirit he now returns to the central theme of the righteousness of God which was introduced in Romans 3:21-26 and then elaborated upon in his Adam and Christ discussion of Romans 5:12-21. Paul now here addresses the deepest questions of the Old Testament as well as the Greek and Roman world, questions which recur to this day in all cultures, all historical periods and indeed all human experience. Paul begins his summary with the questions, “What then are we to say about these things?” (Romans 8:31). “These things” are nothing less than all he has discussed up to this point. Paul quotes from the tragic Psalm 44 to affirm his unshakeable confidence in the fact that nothing “will be able to separate us from the love of God in Christ Jesus our Lord” (Romans 8:39).
Romans 9:1-33: “Understanding This Mystery - Part 1” · January 5, 2011
In the next three chapters (Romans 9-11) Paul once again (as in Romans 7:7-25) seems to be in dialogue with himself. He begins by thinking through what he has just written regarding God’s faithfulness and the fact that nothing “in all creation, will be able to separate us from the love of God in Christ Jesus” (Romans 8:39). Paul now reflects on the present state of Israel which, by and large, has rejected the gospel of Jesus Christ. Paul earlier had maintained that Israel’s faithlessness could not nullify God’s faithfulness (Romans 3:3-4). He now seeks to explain this by saying that, contrary to appearances, Israel’s present rejection is not a failure of God’s word to them but part of a larger plan for both Jew and Gentile.
Romans 10:1-21: “Understanding This Mystery - Part 2” · January 19, 2011
Paul continues to struggle with the mystery of Israel’s election. He again emphasizes his desire for Israel’s salvation (Romans 9:1-3). The answer will not come until he (along with us) understands “this mystery” (Romans 11:25). In this chapter Paul reflects on the fact that Israel does indeed have “a zeal for God” (Romans 10:2) but they have missed the understanding of faith. This is also to say they have misunderstood the nature of God’s righteousness. God’s righteousness saves through faith not through deeds or religious observances. The righteousness that comes through the law is inadequate. Paul’s picture then of Israel is that, chosen by God, they have nonetheless refused to submit to God‘s righteousness, “the righteousness that comes through faith’ (Romans 10:6).
Romans 11:1-36: “Understanding This Mystery - Part 3” · February 16, 2011
Paul in this chapter comes to the end of the longest sustained discussion of the meaning of salvation found anywhere in Scripture, a discussion which began in chapter 1, verse 18. In this chapter he comes to the final conclusion (through the inspiration of the Holy Spirit) of what God intends to do for sinful humanity. In the course of this his question and concern about historic Israel, “my own people,” (Romans 9:3) is finally answered. God is never to be taken lightly but God is faithful. He is neither dependent upon, nor thwarted by, the sinfulness of human beings, Jew or Gentile. God’s final purpose is mercy, mercy for all.
Romans 12:1-21: “Living in Mercy” · March 2, 2011
Paul, having completed his exposition of God’s plan and purpose of salvation, now turns to the question of Christian living. His view of Christian life is no less revolutionary than his view of God’s all-encompassing mercy in salvation. For Paul, “mercy,” not the law, is the standard for Christian life. Paul is not abandoning the law as the expression of the “will of God” (Romans 2:18). But the Christian life is not adherence to rules. It is grounded in grace and love to the extent of blessing those who persecute us. It is life in the one body of Christ, the community, in which no one is superior to anyone else.
Romans 13:1-14: “Wake Up!” · March 23, 2011
Paul continues in this chapter with his concern of how to live the Christian life. The universal aspect of the gospel comes into play here. Christians are not a special, distinctive unit within society (as the Jews sought to maintain themselves). They are part of society. Paul does not accept a separation of the secular from the sacred. Christians certainly are to be distinctive in how they live but nonetheless they live in the present world fully, always acknowledging that the new age in Christ is starting to break through already. Again Paul’s perspective is eschatological. He is seeing and understanding the present in the light of God’s future kingdom.
Romans 14:1-23: “Who Are You To Pass Judgment?” · April 6, 2011
“A Christian is a perfectly free lord of all, subject to none,
A Christian is a perfectly dutiful servant of all, subject to all.”
— Martin Luther “The Freedom of a Christian”
Paul in this chapter is addressing the critical issue of Christian freedom. This is a central aspect of his understanding of the gospel (Romans 8:21; Galatians 5:1; Colossians 2:20-23). It is unfortunately one of the most neglected parts of his teaching. Paul affirms that there is room for diversity in the Christian community. Those who feel obliged to keep certain customs and rituals he describes as “weak.” Yet their views are to be respected. Nonetheless Paul will not compromise his statement that things in themselves are neither good or bad. Everything depends on how it is used (Romans 14:14). This freedom obviously does not extend to actions that overtly violate God’s will according to his Word (I Corinthians 6:12-20).
Romans 15:1-33: “What Christ Has Accomplished” · May 4, 2011
Paul is coming to the conclusion of this, his most extended and influential epistle. As he has done in other epistles (especially those to the Corinthians) he gives a summary of his mission with both its hopes and dangers. Uppermost in his mind are two goals. The first is to unify the church with both Jews and Gentiles (1:16). Second is to complete his mission to the Gentile world so that God’s plan of universal salvation can be realized (Romans 11:25-32).
Romans 16:1-27: “Satan Crushed” · May 18, 2011
Paul here is giving his final thoughts and greetings to the church at Rome, the church he hopes to visit as part of his continuing missionary journey to Spain (Romans 15:22-24). We know that events did not turn out as Paul planned. The conclusion of this comprehensive statement of the gospel (unique in the New Testament) reveals both something of the composition of the early church and Paul’s fervent concerns for its effective ministry.
Revelation 1 · September 21, 2011
The last book of the Bible, the Revelation of John, has been a source of fascination and confusion for two thousand years. It is a book full of symbolism which has given rise to all sorts of interpretation including predictions of the end of the world, the identity of the Anti-Christ, etc. The fact that these predictions invariably fail doesn’t discourage people from offering new ones. Yet Revelation is not an inscrutable book nor is it primarily concerned with the future. The ancient church, under the direction of the Holy Spirit, chose it to be the final word in Scripture. The symbolism in Revelation comes either from the Old Testament or the culture in which John was writing. This book is a guide to living the Christian life in an uncertain and often threatening world. Its focus is primarily pastoral, to help strengthen us as Christians in our daily walk with the Lord. Yet it is also a book which requires us to use our imagination. It is not a simple book of instruction.
The style in which Revelation is written is called “apocalyptic” (from the Greek word for “revelation”). There are several Old Testament books written in this style, Daniel, Ezekiel and Zechariah. They give us clues to our reading of Revelation. Revelation is also part of what scholars call the “Johanine corpus.” This refers to the Gospel and Letters of John as well as Revelation. They are not (as was one time thought) all written by the same author. However they come out of the same early church community, which may have been founded by the apostle John. They also give us clues to our understanding of Revelation. For example, contrary to popular belief, the term “Anti-Christ” no where appears in the book. We get the term from the first and second epistles of John.
In this study I am heavily indebted to what certainly will be the definitive commentary on Revelation in this generation, written by John Stam, a missionary who lives in Costa Rica and has preached and taught throughout all of Latin America. The commentary is in Spanish but hopefully will be translated into English.
Revelation 2:1-11: “The First Letters” · October 5, 2011
I. The Letter to Ephesus – Revelation 2:1-7
Ephesus was the most important city in Asia Minor in this period. It was also one of the most important Christian centers of the first century. We read about the church in the Book of Acts (Acts 19-20), the Letter to the Ephesians of course and also First Timothy (I Timothy 1:3). We know from the Book of Acts that Ephesus was a center of magic and mysticism (Acts 19:19).…
Revelation 2:12-29: “The Letters to Pergamum and Thyatira” · October 19, 2011
I. The Letter to Pergamum – Revelation 2:12-17
Pergamum was an official administrative capital of the eastern part of the Roman Empire. Jesus addresses this church very much in terms of his title as the Word of God (John 1:1, Revelation 19:13). Using the language of Hebrews 4:12, Jesus speaks as the one who “has the sharp two-edged sword” (Revelation 2:12). The power of this sword, according to Hebrews, is that “it divides…
Revelation 3:1-22: “The Letters to Sardis, Philadelphia and Laodicea” · November 2, 2011
I. The Letter to Sardis – Revelation 3:1-6
Sardis was a very ancient city in Asia Minor. It was on an important commercial route leading to the Aegean Sea and from there to Greece and Italy. Sardis was known for its textile industry and its production of linen. It was a wealthy and also complacent city. Its complacency had been the cause of its downfall in the past. Guarded by a wall thought to be impenetrable, the inhabitants of Sardis were confident in their defense. However Cyrus the Persian (the unknown servant of…
Revelation 4-5: “The Lamb Who is a Lion” · November 16, 2011
I. The Vision of God’s Throne – Revelation 4:1-11
Revelation is a book of visions. These visions do not function in an exact chronological order. While the book moves toward an ultimate vision of the new creation its scenes take us back and forth from the present to an ultimate future, a vision of eternity. Chapters 2 and 3 gave us a vision of the seven churches in the present. These were actual congregations in defined areas of the Roman Empire at the time the book was written. They can serve as examples…
Revelation 6: “Openining the Seals” · December 7, 2011
I. The Four Horsemen – Revelation 6:1-8
At the end of chapter five it was established that the Lamb (who is also the Lion of Judah) was the only one who could open God’s scrolls revealing God’s plan for the ages. Chapter six begins with the Lamb opening six of the seven seals. The first four reveal four horsemen, each one called out by one of the four living creatures who surround the throne of God (Revelation 4:6-8). The four horsemen have had a fascinating history in art,…
Revelation 6:12-17, 7:1-17: “Opening the Seals, continued” · January 4, 2012
I. The Sixth Seal: The Judgment of the Lamb – Revelation 6:12-17
The opening of the sixth seal reveals the judgment of the Lamb on the throne against the injustice and unbelief of the world. The chapter includes multiple symbolic references to times of upheaval and distress, usually as signs of God’s judgment (the quotes from Joel on the Day of Pentecost would seem to be an exception because here the upheaval is the coming of the Holy Spirit and the revealing of the full gospel message (Acts…
Revelation 8: “The Seventh Seal” · January 18, 2012
I. The Power of Prayer – Revelation 8:1-5
The eighth chapter begins with what sounds like an odd statement, that “there was silence in heaven for about half an hour” (Revelation 8:1). Actually this opening section probably refers to the daily offerings in the temple in Jerusalem. Before the incense could be offered on the altar the priest had to light the fire to burn it. This whole process could take about a half hour during which time the priests prepared themselves to make the sacrifice by praying…
All Study Outlines for
The Book of Revelation
- Current Study: The Book of Revelation (January 16, 2008)
- Mark 1 (January 16, 2008)
- Mark 2 (February 6, 2008)
- Mark 3 (February 20, 2008)
- Mark 4 (March 5, 2008)
- Mark 5 (April 2, 2008)
- Mark 6 (April 16, 2008)
- Mark 7 (May 7, 2008)
- Mark 8 (May 21, 2008)
- Mark 9 (June 4, 2008)
- Mark 10 (September 17, 2008)
- Mark 11 (October 1, 2008)
- Mark 12 (October 15, 2008)
- Mark 13 (November 5, 2008)
- Mark 14 (November 19, 2008)
- Mark 15-16 (December 3, 2008)
- Genesis 1, 2:1-4 (January 7, 2009)
- Genesis 2:4-25, 3:1-24 (January 21, 2009)
- Genesis 4, 5, 6:1-10 (February 4, 2009)
- Genesis 6:11-9:29 (February 18, 2009)
- Genesis 10-11 (March 4, 2009)
- Genesis 12-14 (March 18, 2009)
- Genesis 15-17 (April 1, 2009)
- Genesis 18-20 (April 15, 2009)
- Genesis 21-22 (May 6, 2009)
- Genesis 23-24 (May 20, 2009)
- Genesis 25-26 (June 3, 2009)
- Genesis 27-28 (September 16, 2009)
- Genesis 29-30 (October 7, 2009)
- Genesis 31-33 (October 21, 2009)
- Genesis 33-35 (November 4, 2009)
- Genesis 36-38 (November 18, 2009)
- Genesis 39-41 (December 2, 2009)
- Genesis 42-44 (January 6, 2010)
- Genesis 45-47 (January 20, 2010)
- Genesis 48-50 (February 3, 2010)
- Romans 1:1-18 (March 3, 2010)
- Romans 1:18-32 (March 17, 2010)
- Romans 2:1-29 (April 7, 2010)
- Romans 3:1-8 (April 21, 2010)
- Romans 3:9-20 (May 5, 2010)
- Romans 3:21-31 (May 19, 2010)
- Romans 4:1-25 (June 2, 2010)
- Romans 5 (September 15, 2010)
- Romans 6 (October 6, 2010)
- Romans 7 (October 20, 2010)
- Romans 8:1-17 (November 3, 2010)
- Romans 8:18-30 (November 17, 2010)
- Romans 8:31-39 (December 1, 2010)
- Romans 9:1-33 (January 5, 2011)
- Romans 10:1-21 (January 19, 2011)
- Romans 11:1-36 (February 16, 2011)
- Romans 12:1-21 (March 2, 2011)
- Romans 13:1-14 (March 23, 2011)
- Romans 14:1-23 (April 6, 2011)
- Romans 15:1-33 (May 4, 2011)
- Romans 16:1-27 (May 18, 2011)
- Revelation 1 (September 21, 2011)
- Revelation 2:1-11 (October 5, 2011)
- Revelation 2:12-29 (October 19, 2011)
- Revelation 3:1-22 (November 2, 2011)
- Revelation 4-5 (November 16, 2011)
- Revelation 6 (December 7, 2011)
- Revelation 6:12-17, 7:1-17 (January 4, 2012)
- Revelation 8 (January 18, 2012)
