Luke’s Authorship Evidence for the Book of Acts
By Kathy L McFarland
Luke’s Authorship Evidence for the Book of Acts
Acts
The Acts of the Apostles in the King James Bible presents an extensive view of early church life and history. It’s focus is primarily on the acts of two apostles, Peter and Paul. It’s purpose is to show the continuation of works through the teachings of Jesus and the Holy Spirit in the establishment of the church. The author is the same as the author of Luke, with the Gospel of Luke and the Book of Acts forming a single, two-volume work. Luke wrote to convince Theophilus, probably a Gentile official, of the certainty of the Things of Jesus Christ that had been told to him. He also wrote to provide a unity between Christ’s works in the Gospels and the apostles’ labors after His ascension. And finally, Luke wrote to show the Roman world that Christianity is not a subversive political movement. Few biblical books are as misused as the Book of Acts, and some denominations have created distinctive and divisive teachings from their interpretations.
Acts 1
1:1-5 The continuing ministry of Christ
1:6-11 The Ascension
1:12-14 The upper room
1:15-26 The selection of Matthias
Acts 2
2:1-13 The coming of the Holy Spirit
2:14-42 Peter’s address at Pentecost
2:43-47 Life among the believers
Acts 3
3:1-11 The lame man healed
3:12-26 Peter appeals to the Jews to repent
Acts 4
4:1-4 Peter and John imprisoned
4:5-12 Peter before the high priest
4:13-22 Threatened and released
4:23-37 Unite in praise and prayer
Acts 5
5:1-11 Ananias and Sapphira
5:12-16 Many signs and wonders
5:17-32 The apostles imprisoned and liberated
5:33-42 Gamaliel’s advice
Acts 6
6:1-7 Provision is used for the widows
6:8-15 Stephen is arrested
Acts 7
7:1-53 Stephen’s defense
7:54-60 The martyrdom of Stephen
Acts 8
8:1-4 Saul persecutes the church
8:5-25 The Gospel preached in Samaria
8:26-40 Philip and the eunuch
Acts 9
9:1-18 The conversion of Saul
9:19-22 Saul testifies in Damascus
9:23-31 Saul escapes to Jerusalem
9:32-35 Aeneas healed
9:36-43 Dorcas restored to life
Acts 10
10:1-8 The vision of Cornelius
10:9-23 The vision of Peter
10:24-33 Peter meets Cornelius in Caesarea
10:34-43 Peter preaches to the Gentiles
10:44-48 The Gentiles receive the Holy Spirit
Acts 11
11:1-18 Peter is rebuked by the Jewish Christians
11:19-30 The church in Antioch
Acts 12
12:1-19 Herod kills James and imprisons Peter
12:20-25 The death of Herod
Acts 13
13:1-3 Paul’s first missionary journey
13:4-13 Paul and Barnabas in Cyprus
13:14-43 Paul and Barnabas at Antioch of Pisidia
13:44-52 Opposition by the Jews
Acts 14
14:1-7 Paul and Barnabas at Iconium
14:8-23 Paul stoned in Lystra
14:24-28 Paul and Barnabas return to Antioch
Acts 15
15:1-35 The council at Jerusalem
15:36-41 Paul and Barnabas part company
Acts 16
16:1-10 Paul and Silas are Joined by Timothy
16:11-18 Lydia is led to believe
16:19-24 The imprisonment at Philippi
16:25-40 The conversion of the Philippian jailer
Acts 17
17:1-9 The uproar in Thessalonica
17:10-15 Paul and Silas at Berea
17:16-21 Paul at Athens
17:22-34 Paul on Mars’ Hill
Acts 18
18:1-22 Paul at Corinth and Ephesus
18:23 Paul begins his third missionary journey
18:24-28 Apollos at Ephesus
Acts 19
19:1-23 Paul at Ephesus
19:24-41 Demetrius causes trouble at Ephesus
Acts 20
20:1-5 Paul goes to Macedonia and Greece
20:6-12 Paul at Troas
20:13-16 Paul’s voyage to Miletus
20:17-38 Paul address the Ephesian elders
Acts 21
21:1-26 Paul warned about returning to Jerusalem
21:27-36 Paul seized by the Jews
21:37-40 Paul’s defense before the people
Acts 22
22:1-5 Paul’s defense before the people (continued)
22:6-16 Paul tells of his conversion
22:17-29 Paul’s call to the Gentiles
22:30 Paul before the council
Acts 23
23:1-11 Paul before the council (continued)
23:12-22 The Jews vow to kill Paul
23:23-35 Paul sent to Felix the governor
Acts 24
24:1-27 Paul before Felix
Acts 25
25:1-9 Paul before Festus
25:10-12 Paul appeals to Caesar
25:13-27 Paul before Agrippa and Festus
Acts 26
26:1-11 Paul before Agrippa
26:12-26 Paul testifies of his conversion
26:27-32 Almost thou persuadest me to be a Christian
Acts 27
27:1-13 Paul sails for Rome
27:14-38 The storm at sea
27:39-44 The shipwreck
Acts 28
28:1-15 Paul on Melita
28:16-31 Paul in Rome
Culture Shock in Missions:
Does Facebook Missionaries experience part of the same “lostness” with cultural ideas that are foreign to them?
What ways can we become part of the Facebook cultures that we are witnessing Christ to?
What are some specific culture shocks that you have experienced on Facebook that posed a challenge to your ministry?
What are some of the specific solutions to overcome culture shock on Facebook with your ministry?
By Kathy L. McFarland
I remember my first overseas assignment in Tokyo Japan so well, that if I close my eyes I can still recall the sounds, smells, sights, and confusion. The minute we stepped off the plane, I smelled a fishy odor in the air; by the time I reached customs, every one of the Japanese, Koreans, and Thais that I met smelled the same way. I had not prepared for that. But I had prepared for cars driving on the road in the opposite direction as Americans; I was so proud that I remembered that until I stepped off my first curb and forgot to remember that pedestrians must look different ways because of different lanes of travel. When I looked left, I saw no cars, stepped out into the road, and almost got slammed by the car moving forward in its correct lane. You think you can prepare, but you cannot think about it all.
Our military rank did not permit base housing, so we had to go off base and live among the locals. We found a really nice, brand new, Japanese apartment with a 2ft wide x 4ft tall bathtub, a 1ft x 1ft stove with a tiny 1ft oven underneath, and a strange contraption coming out of the wall that had a nozzle and gas that had to be turned to high to get a bit of hot water. It was winter, and there was no heat; we did not know about kerosene heaters from the start, and the walls of our cold, cold apartment began to mildew all over the wallpaper as the still hardening concrete stayed wet without heat. The TV and radio didn’t speak anything that I could understand, and the noise of the traffic, bicycle horns, and drums preparing for a night festival penetrated my mind.
I started to experience culture shock; it is a real disordered process in one’s mind that can’t adapt because things are so strange. It was not homesickness (of which I also began to experience), but another physical/mental obstacle added atop that. The people living on base had a little bit of one; mine was full-fledged. Unless you have tried to establish a home in a foreign country without knowing the language, you cannot understand how crippling culture shock is until you experience it.
If someone had asked me about Jesus that first month, I doubt I would have had the proper words formed. But, during that first month, because I was so lost, I got a great deal of help from my local neighbors. They all delighted to have a young American amongst them (back then they liked it anyway), and went outside their comfort to help me adapt. These neighbors became some of my best and life-long friends; I never established closer ones when I finally made enough rank to live on base and just commute outside the gates into the culture even after being inside the country for eight years.
As I read the Brewster article on the difference bonding makes, I immediately thought of this time in Japan.[1] They recommend immersion into the culture immediately; basically, they are advising to initiate the culture shock hard and fast, and deal with all the conflicting, emotional, confusing, scary signals that overload a foreign brain.[2] Did I mention that it is common for those with culture shock to become sick with flu-like symptoms as the body must do without the brain’s usual clues to keep fit because it is preoccupied with survival from the shock? So in the thick of shock overtaking your brain, most also have nausea, congestion, and an achy body to go with it. And always, for everyone I’m almost certain, there will be tears. And, these authors are asking missionaries to subject themselves to that shock without much of a safety net; at least I had the U.S. Military ready to save me should I get in over my head.
Missionaries have two choices; they settle into the culture by staying away and isolated or they dwell amongst them. The “foray” method usually allows the missionary to live in a missionary compound that is familiar and safe; as the missionary goes out several times a week to spread the Gospel of Christ, there is always a familiar, safe haven awaiting the return of the expatriate.[3] Or, the missionaries bond with the culture and people, live their lives with them, and experience the horror of culture shock from the beginning.[4] This shock usually leads to a deep bonding, just as the author’s example of a newborn baby bonding to the parents at the moment of birth, and eventually establishes a sense of belonging with potent relationships with people developing in this shocking vacuum.
The authors warn that total culture immersion into a foreign language culture is not without risk.[5]But, it is this risk that starts the process of a bonding relationship, and eventually becomes the foundation of mission work that has the best potential of gaining the culture’s trust. It is trust within a relationship that best serves the delivery of the Gospel of Christ, and compels the listeners to walk toward Him. Author Reyburn calls this point-of-contact connection by the German words der Anknupfungspunkt which designates a deep process that connects the speakers with the listeners.[6] The identification of the missionary must adapt to the culture’s connection, or the message will never be heard. The unconscious habits and culture traditions become critical introductions to the missionaries’ presence, and offers the freedom to witness the Gospel to them when all of the pieces of connection fall together.[7]
But, even the concept of der Anknupfungspunkt might be misleading when it stresses the need to have common ground to bridge the gap between Christians and non-Christians. Karl Barth and Emil Brunner have deep divisions in necessity for this to occur.[8] Some argue that God makes that “common ground” connection, and the missionaries should stay out of the way of the culture. Barth stresses that every human being, believer and unbeliever, can have philosophic axioms and theorems that are contrary to each other, yet, the image of God is born inside them, ready for access to lay the common ground for the Gospel to be heard.[9]
Thus, a case could be made that missionaries can live in secluded compounds and still do a good job when they go out into the cultures, without having to absorb the actual culture understanding into their lives. But, my experience in Japan argues against this; a comparison of the close connections I made with the Japanese compared to my peers that lived on the military base prove that close living and sharing makes a difference, in my mind at least.
Bibliography
Brewster, Elizabeth S. and E. Thomas Brewster. Perspectives on the World Christian Movement: The Difference Bonding Makes. Pasadena, CA: William Carey Library, 1992.
Henry, Carl Ferdinand Howard. God, Revelation, and Authority. Vol. 5. Wheaton, IL: Crossway Books, 1999.
Henry, Carl Ferdinand Howard. God, Revelation, and Authority, Vol. 1. Wheaton, IL: Crossway Books, 1999.
Reyburn, William D. Perspectives on the World Christian Movement: Identification in the Missionary Task. Pasadena, CA: William Perry Library, 1992.
Footnotes
[1] Elizabeth S. and E. Thomas Brewster Brewster, Perspectives on the World Christian Movement: The Difference Bonding Makes (Pasadena, CA: William Carey Library, 1992), 467-469.
[2] ibid., 466.
[3] Ibid.
[4] ibid., 466-467.
[5] ibid., 469.
[6] William D. Reyburn, Perspectives on the World Christian Movement: Identification in the Missionary Task (Pasadena, CA: William Perry Library, 1992).
[7] ibid., 474-476.
[8] Carl Ferdinand Howard Henry, God, Revelation, and Authority, Vol. 1 (Wheaton, IL: Crossway Books, 1999), 396.
[9] Ibid.
Note to Facebook Readers: Please be brave and wrestle with the questions at the beginning of this post. Then answer them in reply my friends. I want to know your experiences on mission work on Facebook and how you learned to adapt to different culture difficulties.
John
John, the son of Zebedee, and one of the twelve disciples of Jesus Christ is thought to have been the author of this book. His gospel is different by nature from the other three. It is an interpretation of the facts of Jesus’ life rather than a presentation of its facts in historical sequence. His purpose in writing is unique, as is his interpretation of the life of Jesus. He emphasizes the deity of Jesus, as well as focuses on the words “signs” (miracles), “believe”, and “life”. John’s gospel is evangelistic and written so others might believe. He also writes for the believers that they may be sanctified, as he speaks of the promise of the Holy Spirit, the truth that Jesus is the True Vine, and Simon Peter’s denial and restoration. Most think this was the last gospel to be written, perhaps while the “beloved disciple” of Jesus Christ was at Ephesus about A.D. 85.
John 1
1:1-5 The Word
1:6-18 The true light
1:19-34 The testimony of John the Baptist
1:35-51 The first disciples
John 2
2:1-12 The miracle at Cana
2:13-25 Christ cleanses the temple
John 3
3:1-21 The new birth
3:22-36 John the Baptist testifies of Christ
John 4
4:1-23 The Samaritan women at the well
4:24-42 “God is a Spirit”
4:43-54 Christ heals a nobleman’s son
John 5
5:1-16 The pool of Bethesda
5:17-38 The Son’s relationship with the Father
5:39-47 “Search the scriptures”
John 6
6:1-14 Jesus feeds five thousand
6:15-21 Christ walks on the water
6:22-30 Teaching in Capernaum
6:31-65 “I am the bread of life”
6:66-71 Peter’s confession
John 7
7:1-53 Christ causes division
John 8
8:1-11 Jesus forgives an adulteress
8:12-30 “I am the light of the world”
8:31-47 Abraham’s true descendants
8:48-59 “Before Abraham was, I am”
John 9
9:1-41 Jesus heals one blind from birth
John 1010:1-21 “I am the good shepherd”
10:22-42 “I and my Father are one”
John 11
11:1-16 Jesus raises Lazarus
11:17-46 “I am the resurrection, and the life”
11:47-57 The Pharisees fear Christ
John 12
12:1-11 Mary anoints Jesus
12:12-19 Christ enters Jerusalem
12:20-50 We would see Jesus
John 13
13:1-20 Jesus washes his disciples’ feet
13:21-30 Christ foretells his betrayal
13:31-35 The new commandment
13:36-38 Peter’s denial foretold
John 14
14:1-14 Jesus the way to the Father
14:15-31 The promise of the Holy Spirit
John 15
15:1-17 The vine and the branches
15:18-27 The hatred of the world
John 16
16:1-3 Jesus warns of persecution
16:4-15 Jesus speaks of leaving and coming Comforter
16:16-24 Sorrow to turn into joy
16:25-33 “I have overcome the world”
John 17
17:1-26 Jesus prays for his own
John 18
18:1-14 The betrayal and arrest of Jesus
18:15-18 Peter denies Christ
18:19-27 Christ before the high priest
18:28-37 Christ before Pilate
18:38-40 Christ sentenced to die
John 19
19:1-15 Crucify him!
19:16-30 The crucifixion
19:31-37 Jesus’ side pierced
19:38-42 The burial of Jesus Christ
John 20
20:1-10 The Resurrection of Jesus Christ
20:11-18 Christ appears to Mary Magdalene
20:19-23 Christ appears to his disciples
20:24-31 The unbelief of Thomas
John 21
21:1-14 Jesus appears to seven disciples
21:15-19 “Feed my sheep”
21:20-25 The beloved disciples
How to Read the Bible for All Its Worth: A Guide to Understanding the Bible by Gordon D. Fee and Douglas Stuart. Grand Rapids: Zondervan. 1993. 265 pages, softcover.
Critiqued by Kathy L. McFarland
Fee and Stuart’s book How to Read the Bible for All Its Worth guides the beginning Bible student into the world of exegesis and hermeneutics in a practical approach that encourages a deep study of Scripture. It confronts a popular but faulty approach to the modern-day interpretation of Scripture that focuses upon philosophical analysis to make existential significance of Scripture to today’s world that is changing the definition of hermeneutics from a systematic study of the principles of interpretation of Scripture.[1] These “new hermeneutics” confuse the definition and encourage a man-centered interpretation allowing society to change the meaning of the Word of God.[2] Fee and Stuart’s book counteracts that error-prone hermeneutical interpretation effort as it guides students of the Bible with a progressive development of solid study tools that are designed to orientate readers to Scripture themes in each Book, then offers advice and tools in navigation with exegetical and hermeneutical context that provide a solid foundation to base Scripture interpretations upon.
The modern-day faulty approach to hermeneutics is tamed by the authors as they separate the exegesis of Scripture from the second process of hermeneutical analyses; this narrows the definition of hermeneutics considerably and provides a solid foundation for Scripture interpretation to occur. Fee and Stuart’s division of the hermeneutical processes into two parts allows exegesis to determine what was said back then with an analysis of the original intent of the author and only then apply the hermeneutics examination of its connection of God’s Word to the here and now.[3] Their approach to good exegesis requires the reader to carefully read the text and then form the right questions to fully understand context (historical and literary) and content (common meaning and grammar) to evaluate a good translation of Scripture text properly.[4] Then the hermeneutic efforts of interpretation are ready to be applied to a foundational truth-filled exegetical analysis of Scripture that contributes to application development from good interpretation from its meaning. This gives students of the Bible opportunity for applying the Word of God with a better understanding and obedience to Scripture, as well as placing the significance of its results in present-day applications that are separated from the examination of the role of the author and original readers.[5]
The nature of the Bible as being the revealed, inerrant Word of God given to human beings in their language creates a tension between the eternal relevance and its historical particularity.[6] While the original authors wrote specific words for a certain time, they were writing those words through the inspiration and direction of the LORD God; it is He that chose to express eternal truths in common vernacular words with a connection to particular circumstances in human history.[7] These eternal truths remain valid today, and give application to Christians’ lives when the words are evaluated with full attention paid to the author, the audience, and the purpose of words delivered to a specific people in specific times for specific purposes. According to the Fee and Stuart, that process follows exegesis, and progresses into hermeneutics, to give surety to the application of God’s Word with modern day understanding, association, and connection that was given to mankind through forty inspired authors in a 1500 year period from the time of Moses of the Old Testament to the times of the Apostles Paul and John of the New Testament era.
It is the full examination of the different genres that leads the reader on the path of hermeneutical application taught by Fee and Stuart to encourage the reading of the Bible and then living His Word. They fully develop their exegetical hermeneutical process through the detailed examination of the character and God’s intentions concerning the Epistles (pg. 55-88), Old Testament Narratives (89-106), Historical writings (107-126), the Gospels (127-148), Parables (149-162), Laws (163-180), Prophets(181-204) , Psalms (205-224), the Wisdom Books (225-248), and Revelation (249-264). They also offer comparisons concerning the different translation choices (33-54) with a bias toward their preferred TNIV translation, and a handy appendix that evaluates both Old and New Testament Commentaries (265-275).
Epistles
Scripture epistles are difficult to interpret, according to Fee and Stuart, because of their occasional nature that answers problems of an audience that the modern-day interpreter might be unaware.[8] The effective tools developed by them to address this epistle issue are to examine the historical event through contextual evaluation with a Bible dictionary and commentary, followed with a reading and re-reading of the letter.[9] A literary evaluation should then be performed through a focused examination of paragraphs within the epistle to determine their specific reason for being written.[10]
Fee and Stuart believe this controlled exegesis is beneficial because it relies upon context within the document, without the need to go outside of the epistle to determine meaning of the specific words and ideas.[11] But, this benefit seems unclear since a consultation of historical commentaries is recommended before the exegesis of the specific literary contexts of the epistle. It seems the exegetical analysis would be more effective if the reverse were applied; first, attention paid to the Scripture according to its words, sentences, and then paragraphs, with a consultation of historical accounts to supplement the questions developed in the word study from the start. Also, their diversion from specific word meanings to paragraph exegesis might remove the likelihood of the deeper things of God from discovery by placing the epistles into a category of merely historical letters without the supernatural revelation of God contained within them.
Accordingly, the authors appear to recognize the deficient position of analyzing epistles through the lens of an occasional document; thus, they form rules that make real sense to focus upon the meaning of text to the original audience, and keep that meaning throughout the exegetical process when the same meanings that are shared in modern-day.[12] But, those rules do not prevent exegetical mistakes especially in the case of extended application in situations that are not shared with the original receivers of the letter that live in a different culture than us.[13] So, Fee and Stuart throw out any sense of extra-revelatory Scripture in the epistles, questioning its veracity by concluding that any extended application alone might not be the Truth of God.[14]
Narratives
Fee and Stuart define the most prevalent genre of narratives in Scripture as “powerful stories retelling the historical events of the past that are intended to give meaning and direction for a given people in the present.” With this definition in mind, they identify three levels of narrative within Scripture, identified as the metanarrative that deals with the universal plan of God through creation, the narrative of the first covenant that God made with His chosen people, and then the first level narrative that combines them both.[15]
Once again, Fee and Stuart remove any sense of mystery from the exegesis of narrative Scripture; they reject hidden meanings within narratives and the connection of narratives to moral lessons.[16] They encourage the interpreter to be aware of the implicit teaching of the narrative that contains elements that are explicit elsewhere in Scripture.[17] The consideration of the narrative as a story with scene, characters, dialogue and scenes is beneficial to the interpreter, but, Fee and Stuart warn against the common errors of allegorizing, decontextualizing, selectivity, moralizing, personalizing, misappropriation, false appropriation, and false combination.[18] Most important to Fee and Stuart’s technique of exegesis is the avoidance of consideration that the Bible narrative was specifically written about you[19] thus possibly restricting the possibility of the Word of God speaking to a person’s heart through the moving of the Holy Spirit by just literally stating the facts.
Historical
The historical Book of Acts follows the same hermeneutical goals as the narratives in Fee and Stuart’s assessment with an important assumption that unless Scripture explicitly tells us to do something, we cannot assume that it is so.[20] However, some of their general principles in evaluating the Book of Acts address the condition of relationship that exists between a believer and His Spirit that can reveal an inspired message that is not of primary doctrinal significance that is explicitly stated in Scripture.
It is in Fee and Stuart’s careful explanation of the difference between primary and secondary doctrinal issues that holds some room for the teachings of the Holy Spirit to inspire believers through the Word of God; but, admittedly, Fee and Stuart take great care in avoiding the act of interpretation based upon this personal religious insight.[21] In that regard, the authors develop specific principles to govern valid illustrative, experience, and repeated patterns experienced through Christian relationship with God that connect with His Word, with strict guidelines of accountability first and foremost to literal Scripture reference.[22]
Gospels
The four Gospels of Jesus Christ were written by four different men that were not connected with each other in their writings, yet they are harmonized in their presentation. A horizontal reading with historical context and literary contemplation is encouraged by Fee and Stuart, with a vertical reading that considers both Christ and the evangelist as each playing an important part in the accounts. [23] They encourage the same cautious exegesis based upon a literal, historical evaluation with the Gospels as they do for the evaluation of narratives; their tools used for Old Testament Scripture analysis work just as effectively with the teachings of Christ. But there is one important detail that must be noted; the Kingdom of God and Christ’s relationship to it must be understood fully if the full Truth of God is to be realized.[24]
Parables
The parables are unique in hermeneutical interpretation because of their nature that presupposes the original audience understood exactly the meaning through their immediate connection to them. Fee and Stuart surprisingly recommend a retelling with modern inclusions to have the same type of impact they had on their original audience.[25] They also stress the nature of parables that always portray the Kingdom of God through Christ’s teachings, and important point that must be heeded when interpretations of parables are undertaken.[26]
Other Genres
Fee and Stuart have prepared reliable tools and cautions for the hermeneutical application through careful exegesis of the Laws, Prophets Psalms, Wisdom Books, and Revelation. Each genre demands a different approach in some of their unique aspects; however, as a whole, the tools used for the Epistles, Narratives, and Gospels apply equally to them. Fee and Stuart encourage the use of careful exegesis based upon historical and literal examination of the original author’s intentions to deliver a specific message to a specific people for a specific reason in a specific time.
Conclusion
Fee and Stuart have developed specific tools to guide interpretation of Scripture with scientific precision in order to discern the intentions of God through the authors of His Word to their audiences. These tools are excellent for determining the literal meaning of Scripture, a necessary act if the Truth of God is to be known. However, Fee and Stuart are weak in their explanations of the contribution of the Holy Spirit within a believer to guide interpretation to greater depths that bring the mysteries of God to light. Probably, there are no tools that can be developed in this regard, since the relationship between a believer and their LORD God is governed by the Holy Spirit on a very individual basis. Fee and Stuart wisely approach the interpretation of Scripture by developing tools that can be used consistently and correctly by readers of the Bible without need of additional theological instruction and training.
If the Bible is read for all it’s worth, based upon the tools provided by Fee and Stuart, it is unlikely that there will be error within Scripture interpretations. It is also unlikely that you will have a Spirit filled journey of deep learning and experience the Mysteries of God that permeate His Inspired Word and await the Holy Spirits infusion into the mind and heart of the Believer, if their tools are used without relationship with Him. But, mere humans cannot make rules for that supernatural process since it is controlled by God alone. So, Fee and Stuart seem to have gone as far as they can in offering the best tools for the hermeneutical expression of the Word of God in the modern-day lives of believers, with careful exegesis rules and repeatable steps towards applying the Word of God in today’s Christian walks based upon sure exegesis of Scripture.
Bibliography
Fee, Gordon D., & Douglas Stuart. How to Read the Bible for All Its Worth. 3rd ed. Grand Rapids, MI: Zondervan, 2003.
Klein, William W., Craig L. Blomberg, Robert L. Hubbard. Introduction to Biblical Interpretation. Nashville, TN: Thomas Nelson, Inc., 2004.
Shealy, Brian A. “Redrawing the Line between Hermeneutics and Application.” Master’s Seminary Journal 8, (1997).
Footnotes
[1] William W. Klein, Craig L. Blomberg, Robert L. Hubbard, Introduction to Biblical Interpretation (Nashville, TN: Thomas Nelson, Inc., 2004), 6.
[2] Brian A. Shealy, “Redrawing the Line between Hermeneutics and Application,” Master’s Seminary Journal 8, (1997): 83-105.
[3] Gordon D. Fee, & Douglas Stuart, How to Read the Bible for All Its Worth, 3rd ed. (Grand Rapids, MI: Zondervan, 2003), 23.
[4] Ibid., 23-29.
[5] Ibid., 29.
[6] Ibid., 21.
[7] Ibid., 22.
[8] Ibid., 58.
[9] Ibid., 59-62.
[10] Ibid.64-67
[11] Ibid., 67.
[12] Ibid., 74-75.
[13] Ibid., 76-87.
[14] Ibid., 76-77.
[15] Ibid., 91.
[16] Ibid., 92.
[17] Ibid., 92-93.
[18] Ibid., 103-105.
[19] Ibid., 105.
[20] Ibid., 119.
[21] Ibid.
[22] Ibid., 123-125.
[23] Ibid., 135-139.
[24] Ibid., 145.
[25] Ibid., 160-161.
[26] Ibid., 162.
Luke
Luke was Paul’s physician and one of his missionaries and the author of one of the four Gospels contained within the Word of God. He writes with the Greek mentality in his view points. His writings are distinct and specific in the recording of events, and he is thought of by many as a true historian of his time. Although he was not an eyewitness to the gospel events, he had access to both the actual eyewitnesses and the writings concerning the things of Jesus Christ. He expertly recorded and preserved the facts of Christ, as he laid the factual ground and gave meaning to these events. Luke stresses the perfect plan of the LORD GOD and the connection between Israel, Christ and the church. He puts special emphasis on the salvation of the faithful, and he gives special attention to women, children, the poor and the disreputable. He stresses the Holy Spirit, both in the life of Jesus and the early church. In his exact and commanding way, Luke covers the suffering and death of Jesus Christ in detailed writings, and presents God’s saving Will and Works to the “Gentiles” and “Greeks” of the world.
Luke 1
1:1-4 Introduction
1:5-38 The birth of John the Baptist foretold
1:39-45 Mary visits Elisabeth
1:46-56 The Magnificat
1:57-66 The birth of John the Baptist
1:67-80 Zechariah’s prophecy
Luke 2
2:1-7 The birth of Jesus
2:8-20 The shepherds and the angels
2:21-24 The presentation in the temple
2:25-40 Simeon and Anna give praise
2:41-52 The boy Jesus in the temple
Luke 3
3:1-20 The preaching of John the Baptist
3:21-22 John baptizes Jesus
3:23-38 The genealogy of Jesus
Luke 4
4:1-15 The temptation of Jesus
4:16-30 Jesus teaches in Nazareth
4:31-44 Jesus heals many in Capernaum
Luke 5
5:1-11 The miracle of the fishes
5:12-15 Jesus heals a leper
5:16-26 Who can forgive sins?
5:27-29 Jesus calls Levi
5:30-39 The scribes and the Pharisees question Jesus
Luke 6
6:1-11 Jesus and the Sabbath
6:12-19 Jesus chooses the twelve
6:20-26 The Beatitudes
6:27-36 Love for enemies
6:37-42 Judging others
6:43-45 A tree is known by it’s fruit
6:46-49 The house built on a rock
Luke 7
7:1-10 Jesus heals a centurion’s servant
7:11-18 Jesus raises a widow’s son
7:19-35 John the Baptist asks about Jesus
7:36-40 Jesus is anointed by a sinner
7:41-50 The parable of the creditor
Luke 8
8:1-3 Jesus ministers widely
8:4-15 The parable of the sower
8:16-18 The parable of the candle
8:19-21 Christ’s true kin
8:22-25 Christ quiets a storm
8:26-40 Christ casts out demons in Gadara
8:41-56 Christ raises Jairus’ daughter, heals a woman
Luke 9
9:1-6 The twelve are to preach and to heal
9:7-9 The death of John the Baptist
9:10-17 Christ feeds a multitude
9:18-22 Peter’s great confession
9:23-27 The terms of discipleship
9:28-36 The transfiguration
9:37-56 Lessons for the disciples
9:57-62 Tests of discipleship
Luke 10
10:1-16 Jesus sends forth the seventy
10:17-24 The return of the seventy
10:25-37 The parable of the good Samaritan
10:38-42 Martha and Mary
Luke 11
11:1-13 Jesus teaches about prayer
11:14-28 A divided house cannot stand
11:29-36 Greater than Jonah
11:37-54 Christ denounces the Pharisees
Luke 12
12:1-12 Whom to fear?
12:13-21 The parable of the rich fool
12:22-30 Care and anxiety
12:31-40 “Seek ye first the kingdom of God”
12:41-48 The unfaithful servant
12:49-59 Peace or division?
Luke 13
13:1-5 Repent or Perish
13:6-10 The parable of the barren fig tree
13:11-17 Christ heals a woman on the Sabbath
13:18-19 The parable of the mustard seed
13:20-30 The parable of the leaven
13:31-35 Christ laments over Jerusalem
Luke 14
14:1-6 Jesus heals a man with dropsy
14:7-14 Christ teaches humility
14:15-24 The parable of the great supper
14:25-35 Counting the cost
Luke 15
15:1-7 The parable of the lost sheep
15:8-10 The parable of the lost coin
15:11-32 The parable of the lost son
Luke 16
16:1-18 The parable of the dishonest steward
16:19-31 The rich man and Lazarus
Luke 17
17:1-6 Jesus teaches forgiveness
17:7-10 The servant’s duty
17:11-19 Christ heals ten lepers
17:20-37 When will the kingdom come?
Luke 18
18:1-8 When will the kingdom come? (continued)
18:9-14 The parable of the Pharisee and the publican
18:15-17 Jesus receives children
18:18-30 The rich young ruler
18:31-34 Christ foretells his passion
18:35-43 Christ heals a blind man
Luke 19
19:1-10 Jesus and Zaccheus
19:11-27 The parable of the ten pounds
19:28-40 Christ enters Jerusalem
19:41-44 Christ weeps over Jerusalem
19:45-48 The cleansing of the temple
Luke 20
20:1-8 The question of Jesus’ authority
20:9-18 The parable of the wicked husbandman
20:19-26 The question of the tribute money
20:27-38 The question of the resurrection
20:39-47 The question of David’s son
Luke 21
21:1-4 The widow’s two mites
21:5-24 Signs of the end
21:25-28 The coming of the Son of man
21:29-33 The parable of the fig tree
21:34-38 Watch and pray
Luke 22
22:1-6 The plot against Jesus
22:7-23 The last supper
22:24-30 Who is great?
22:31-38 Christ foretells Peter’s denial
22:39-46 Christ prays in the garden
22:47-53 Jesus Christ is betrayed and arrested
22:54-65 Peter denies Christ
22:66-71 Christ before the council
Luke 23
23:1-12 Jesus before Pilate and Herod
23:13-25 Jesus Christ sentenced to die
23:26-49 The crucifixion
23:50-56 The burial of Jesus
Luke 24
24:1-12 The Resurrection of Jesus Christ
24:13-35 On the road to Emmaus
24:36-48 Jesus Christ appears to his disciples
24:49-53 The ascension
Mark
Mark was the traveling companion of both Paul and Peter, and wrote this Gospel from the Roman perspective. He was a seasoned veteran of the Christian walk, well versed in apostolic teaching, and had extensive missionary experience under wise guides. He was the cousin of Barnabas (Colossians 4:10) and participated in early stages of Paul’s first missionary journey. For some reason he did not finish the journey, but went back to Jerusalem (Acts 13:13). Later on, Paul would not have Mark on his mission team because of this desertion (Acts 15:38). Yet in later years he and Paul were reconciled (Colossians 4:10; Philemon 24). Paul regarded him as one of the few who were faithful to his ministry to the end (2 Timothy 4:11). There is good evidence that this gospel reflects Peter’s contributions, and that they had close ties (1 Peter 5:13). Tradition holds that Mark wrote primarily for a largely Gentile audience resident in Rome, as he seeks to encourage them to follow and keep following Jesus Christ.
Mark 1
1:1-8 John the Baptist prepares the way
1:9-11 The baptism of Jesus
1:12-13 The temptation of Jesus
1:14-20 Jesus calls four fisherman
1:21-28 Jesus casts out demons
1:29-34 Jesus heals Simon’s mother-in-law
1:35-39 Jesus on preaching tour
1:40-45 Jesus cleanses a leper
Mark 2
2:1-12 Jesus heals a palsied man
2:13-14 Jesus calls Levi
2:15-17 Jesus eats with sinners
2:18-22 The question about fasting
2:23-28 The purpose of the Sabbath
Mark 3
3:1-6 Jesus heals on the Sabbath
3:7-12 Many healed at the seaside
3:13-21 Jesus chooses his disciples
3:22-30 The unpardonable sin
3:31-35 Jesus’ true kin
Mark 4
4:1-20 The parable of the sower
4:21-25 A candle under a bushel
4:26-29 The parable of the seed
4:30-32 The parable of the mustard seed
4:33-34 Jesus’ use of parables
4:35-41 Jesus quiets the sea
Mark 5
5:1-20 The Gadarene demoniac healed
5:21-43 Jesus raises Jairus’ daughter and heals a woman
Mark 6
6:1-6 Unbelief in Nazareth
6:7-13 Jesus sends the twelve to preach and to heal
6:14-29 John the Baptist is beheaded
6:30-44 Jesus feeds five thousand
6:45-52 Jesus walks on the sea
6:53-56 Jesus heals many at Gennesaret
Mark 7
7:1-23 Jesus explains what defiles
7:24-30 The Syrophoenician woman’s faith
7:31-37 Christ heals a deaf and dumb man
Mark 8
8:1-10 Jesus feeds four thousand
8:11-13 The demand for a sign
8:14-21 The leaven of the Pharisees
8:22-26 Christ heals a blind man
8:27-30 Peter’s confession
8:31-38 Christ foretells his death
Mark 9
9:1-13 The transfiguration
9:14-29 The powerlessness of the disciples
9:30-32 Christ again speaks of his death
9:33-41 Who is the greatest?
9:42-50 Temptations to sin
Mark 10
10:1-12 Jesus on divorce
10:13-16 Christ blesses children
10:17-31 The rich young ruler
10:32-34 Christ again speaks of his death
10:35-45 The request of James and John
10:46-52 Blind Bartimeus receives sight
Mark 11
11:1-11 The triumphal entry into Jerusalem
11:12-14 Christ curses a fig tree
11:15-19 Christ cleanses the temple
11:20-26 The lesson from the withered fig tree
11:27-33 Christ’s authority questioned
Mark 12
12:1-12 The parable of the wicked husbandmen
12:13-17 The question of tribute to Caesar
12:18-27 The question about the resurrection
12:28-34 The great commandment
12:35-37 The question of David’s son
12:38-40 Christ denounces the scribes
12:41-44 The widow’s offering
Mark 13
13:1-23 Signs of the end
13:24-37 The coming of the Son of man
Mark 14
14:1-2 The chief priests plot against Jesus
14:3-9 Christ anointed at Bethany
14:10-11 The conspiracy of Judas
14:12-25 Jesus Christ eats the passover with his disciples
14:26-31 Peter’s denial foretold
14:32-42 Gethsemane
14:43-52 The betrayal and arrest of Christ
14:53-65 Christ before the high priest
14:66-72 Peter denies Jesus
Mark 15
15:1-5 Jesus Christ before Pilate
15:6-19 Christ sentenced to die
15:20-41 The crucifixion
15:42-47 The burial of Jesus
Mark 16
16:1-8 The Resurrection of Jesus Christ
16:9-13 Christ appears to his disciples
16:14-18 Christ commissions the eleven
16:19-20 The ascension
Bible Search!
Witnessing Christ to a “good” person, she points out that she was raised by the best parents, learned to control the few sins she was born with, and was 99.9% sin-free. She stressed that her parents were the best sinless parents in the world, and when they died without Christ, God still saw their goodness and assumed them into Heaven. If her good parents are NOT in Heaven, then it could NOT be worthy of her presence either.
What Scripture verses would you use to show her God’s Truth through His Word concerning salvation and her need for Christ?
Knowing Jesus Through the Old Testament by Christopher J.H. Wright. Grove, Ill: Intervarsity Press, 1992, 256 pp, softcover.
Dr. Christopher J.H. Wright introduces the importance of the Old Testament to New Testament Christians by presenting the unfolding prophetic events that accompany the arrival of the Son of God that are fulfilled perfectly, but in a manner that Israel does not fully understand. The reader is introduced to the mindset of Jesus Christ whose spiritual growth and understanding to His identity, purpose, and destiny unfolds through His reflection and revelation of the Old Testament. Christ is prophetically expressed as the promised Messiah, and according to the author, fulfills Israel’s covenants through the establishment of His church.
Summarization of the Book
The author presents the need to examine the self-understanding of Christ through His connection with Old Testament exegesis that He fully interprets as His self-identity is revealed to Himself and Believers. Wright develops his major theme of the absolute need to understand the Old Testament connection with the Lord Jesus Christ to understand Christ fully. The Lord’s teachings in relationship to Old Testament Scripture are expounded, and His New Testament instructions are shown to be the fulfillment of Law, rather than a new faith requirement separate from the older Testament. He also stresses that the fulfillment of some prophesy associated with Israel should not be interpreted literally, but rather, understood as an unfolding of events leading to the coming of Christ in ways not understood by the initial receivers of the promises made by God. Consistent throughout the book is the idea that Israel is replaced by the Church through the full development of the Covenant that is difficult for the original holders of the promises to understand.
The Lord Jesus Christ is presented in humanistic terms with a focus upon discoveries of His fulfillment of Old Testament promises,[1] His self-identity discoveries, [2] His Old Testament mission carried forth to the New Testament,[3] and the development of His Old Testament Values.[4] Wright constructs his arguments for Christ’s human revelations with the backdrop of specific Scriptures within the Old Testament that plausibly influence His development as the Son of Man; he also lists specific examples used by Christ to teach Believers the will of His Father. Dr. Wright also carefully constructs a covenant line that shows his belief of the fulfillment of the promises given to Israel but realized and completed through Christ’s church.
Dr. Wright’s major thesis is that “the Old Testament tells the story which Jesus completes,”[5] Christ is the climax of the unfolding Old Testament story,[6] and it is His deep spiritual roots in handling the Hebrew scriptures that is the “most essential key to understanding who he was, why he came and what he taught.”[7] The thesis of Jesus Christ’s humanness is woven throughout Wright’s writings, with the declaration that in Christ is the end time climax of Old Testament promise and the reason for the words of the Old Testament from the beginning.
Critical Interaction
Dr. Wright’s position reflects Replacement Theology, declaring the Church as the replacement to Israel, which is a popular view of the early church that predates Covenant Theology,[8] but also continues from the middle of the second century A.D. to today as a consensus among many churches.[9] Also, prominent theological concepts of salvation, redemption, and the choosing by God are addressed with both the Old Testament and New Testament promises.
Wright leans toward Replacement Theology, also known as Supersessionist Theology; this is the teaching of both the Roman Catholic Church and Martin Luther, who said “The Jews have lost this promise, no matter how much they boast of their father Abraham….They are no longer the people of God.”[10] While he is not as blatant in his statements, his position reflects his belief that Christ chose the Gentiles as His people, arguing against the idea that the Jew remains the Chosen People separated from Christians by their Covenant with the LORD God.
Wright rejects the literal two-covenant system where the Jews have one promise through their Covenant and the Gentiles another through Christ; instead, he believes that Jews can only be saved through acceptance of Christ as their Messiah and Lord, with the resulting salvation through faith required by all those who desire redemption and eternal life.[11]
Dr. Wright effectively presents his views, and develops an understandable progress of Christ as fulfillment of Israel’s covenants with His arrival. While Wright avoids the terminology that is familiar to the Replacement Theologists, his end conclusions do not fully support Christ’s intentions with Israel as recorded in the Word of God. Thus, his argument is presented soundly, but it has flaws that need to be defended further through solid Scripture exegesis.
Also, footnotes were deliberately omitted by Dr. Wright in his authorship of this book. The lack of references was glaringly apparent when a deeper theological examination became necessary; this forces readers to refer to the Bibliography and try to guess where many of these opinions originated.
Critical Weaknesses of Wright’s Views
One factor in applying a Replacement Theology removes the original promises and covenants that the LORD God made with Israel, and reapplying those covenants to Christian believers. Matthew 21:43 is an important verse for the replacement system, because theorists claim this proves that Christ invoked a transfer of the Chosen people of God from Israel to the church.[12] It is critical for proof of this position to prove that a permanent rejection of Israel is the meaning of this verse, and that this “nation” will be given to the church, not the Jews. While most Theologists agree that a rejection of Israel is made by Christ, there is vast disagreement of the length of time this will occur; those who believe it is only a temporary rejection leave open the chance for future restoration.[13]
Also, Christ believes in a future restoration of Israel; Matthew 19:28 shows Christ speaking to His disciples about the thrones from which they would occupy in their judgment of the twelve tribes of Israel.[14] When these two criteria are applied, Wright’s position of the replacement of Israel does not conform fully to Christ’s stated view from the Word of God. Matthew 23:37-39 shows Christ looking toward the future restoration of Israel using the word “until” that shows Israel will one day come to Him for blessings. Stanley D. Toussaint writes, “It is extremely important for one to note that Christ’s rejection of Israel is not an eternal one. The word ‘until’ of verse thirty-nine together with the following statement affirms that Christ will come again to a repentant nation to establish the promised millennial kingdom.” [15]
Summary of other Reviews
The most scholarly of three discoverable full-text reviews of Knowing Jesus through the Old Testament contrasts Wright’s writings with two other books concerning this subject. Frank Thielman points out that Wright believes “Jesus is God’s Son in the Gospels in the same way that Israel is God’s son in the Old Testament, with the crucial difference that whereas Israel rebelled against its Father, Jesus was obedient.”[16] Stanley Horton identifies the theology of Wright as reflecting a replacement theology in the expression of his belief in the relationship of Jesus with the Old Testament.[17] Also, Long believes strongly that Wright accomplished his thesis to prove the Old Testament reflective of the heart of Jesus.[18]
Author David E. Holwerda wrote Jesus and Israel: One Covenant or Two? (Eerdmans, 193 pp.). This book identifies Israel as Jesus fulfilled, but stresses that there still remains ethnic differences between Christians and Jews. Holwerda believes that unbelieving Jews continue to hold a special place in God’s saving works. [19] The Messiah in the Old Testament, by Walter C. Kaiser Jr. (Zondervan, 235 pp.) finds references to the Messiah in numerous Scripture of the Old Testament, and charges that Israel would not understand these references because they were like the two on the Emmaus road, “ignorant and slow in heart to believe everything the prophets spoke” (Luke 24:25).[20] All three books enlighten believers substantially in the fulfillment of Christ that is fully reflected in the first and oldest Testament.
Students, scholars, laymen, pastors, and believers would do well in both reading Wright’s book, and analyzing its contents. From a scholar’s perspective, Wright’s work is not complete; however, the general ideas expressed about Jesus as reflected in the Old Testament are worthy for contemplation and application. Pastors would benefit by forming a discourse of many of the concepts within this book, especially those that bring Christ’s human being in fuller light. Scholars must surely start with the thesis of this book, to form a beginning place of meeting Christ in the places He dwelled, both spiritually and mentally. Care should be taken, however, that exegesis of the concepts of Israel replacement by the Church is expressed with Biblical soundness.
Conclusion
Dr. Wright says that Christians cannot fully know the Lord Jesus Christ unless they examine the Old Testament influence upon Him. He effectively presents the need for Christians to connect the Old Testament with the New Testament and realize the necessary symbiosis between the two as a requirement for the Messiah and Lord Jesus Christ to come forth. However, his replacement theology, though seemingly more politically correct than most, is flawed when examined by Scripture; Christ’s words reflecting the future restoration of Israel in Matthew 23 disagree with the thesis development of Wright. While Christ may well be the fulfillment of Israel’s covenants, the author needs to contrast his views with the views of Replacement Theologists, and explain his position with scholarly reference that can be integrated fully with the Truth of the Word of God.
Dr. Christopher J.H. Wright received his Ph.D. from Cambridge; he is a mature biblical scholar who has a great deal of classroom experience in teaching critical theological issues.[21] He is the director of John Stott Ministries (Langham Partnership International). He is also the author of Old Testament Ethics for the People of God.
Footnotes
[1] Christopher J.H. Wright, Knowing Jesus through the Old Testament (InterVarsity Press, 1992), 55-101.
[2] Ibid., 103-129.
[3] Ibid., 136-179.
[4] Ibid., 181-248.
[5] Ibid., 2.
[6] Ibid., 7.
[7] Ibid., 3.
[8] H. Wayne House, “The Future of National Israel,” in Bibliotheca Sacra(Dallas, TX: Dallas Theological Seminary, 2009), 467-468.
[9] Michael J. Vlach, “Has the Church Replaced Israel in God’s Plan?,” in Conservative Theological Journal(Fort Worth, TX: Tyndale Theological Seminary, 2000), 7-8.
[10] House, 467-468.
[11] Wright, 176-177.
[12] Vlach, 18.
[13] Ibid.
[14] Ibid.
[15] Stanley D. Toussaint, Behold the King: A Study of Matthew (Oregon: Multnomah Press, 1980), 265-266.
[16] Frank Thielman, “Knowing Jesus through the Old Testament,” Christianity Today 40, no. 3 (1996): 61.
[17] Stanley M Horton, “Knowing Jesus through the Old Testament,” Journal of the Evangelical Theological Society 40, no. 2 (1997): 287-22.
[18] V Philips Long, “Knowing Jesus through the Old Testament,” Presbyterian 19, no. 1 (1993): 61-62.
[19] Thielman: 58.
[20] Ibid., 61.
[21] Ibid.
Matthew
Matthew is one of four Gospels that records the life of Jesus Christ. His emphasis on the Old Testament preparation for the Gospel makes it an ideal “bridge” from the Old to the New Testament. Matthew, the Hebrew tax collector, writes for the Hebrew mind. He presents a portrait of Jesus with his own characteristic focus, that gives comparison to the other three books, Mark, Luke and John, that form the Gospel of the Word of God. Although the book of Matthew is anonymous, most Faithful and tradition believe that Matthew, the disciple of Jesus, is the author. Matthew presents the Good News of our Redeemer and Savior, as well as the arrival of the Messiah of Israel, the Son of God and the Savior of the world. It was written so readers would come to believe in Jesus Christ and receive eternal life according to the perfect plan of the Will and Grace of the LORD God.
Matthew 1
1:1-17 The genealogy of Jesus Christ
1:18-25 The angel appears to Joseph
Matthew 2
2:1-12 The visit of the wise men
2:13-23 The flight into Egypt
Matthew 3
3:1-12 The preaching of John the Baptist
3:13-17 The baptism of Jesus
Matthew 4
4:1-11 The temptation of Jesus
4:12-17 Jesus begins his ministry
4:18-22 Jesus calls four fisherman
4:23-25 The fame of Jesus spreads
Matthew 5
5:1-12 The Sermon on the Mount : The Beatitudes
5:13 The salt of the earth
5:14-16 The light of the world
5:17-20 Christ on the law
5:21-26 Jesus and anger
5:27-30 Jesus’ teaching on adultery
5:31-32 On divorce
5:33-37 On oaths
5:38-48 Love for enemies
Matthew 6
6:1-4 Jesus’ teaching on almsgiving
6:5-15 Jesus’ teaching on prayer
6:16-18 Jesus’ teaching on fasting
6:19-21 Treasures in heaven
6:22-23 The light of the body
6:24-34 Trusting one master
Matthew 7
7:1-11 Judge not
7:12 The golden rule
7:13-14 The strait gate
7:15-20 False prophets
7:21-23 I never knew you
7:24-29 The two foundations
Matthew 8
8:1-4 Jesus heals a leper
8:5-13 A centurion’s servant healed
8:14-17 Peter’s mother-in-law healed
8:18-22 Some tests of discipleship
8:23-27 Jesus quiets a storm
8:28-34 The Gergesene demoniacs
Matthew 9
9:1-8 Jesus heals a paralyzed man
9:9-13 Jesus calls Matthew
9:14-17 The question about fasting
9:18-19 The ruler’s daughter
9:20-26 The woman touching his garment
9:27-31 Two blind men receive sight
9:32-35 A dumb man speaks
9:36-38 Few laborers for the task
Matthew 10
10:1-4 Jesus chooses the twelve
10:5-15 The mission of the twelve
10:16-23 Warning of persecutions
10:24-33 More instructions for the disciples
10:34-39 Not peace, but a sword
10:40-42 Rewards
Matthew 11
11:1-19 John the Baptist asks about Jesus
11:20-24 Jesus foretells judgment
11:25-27 Who is wise?
11:28-30 The great invitation
Matthew 12
12:1-8 Jesus on the Sabbath
12:9-14 The man with the withered hand
12:15-21 The chosen servant
12:22-32 A house divided cannot stand
12:33-37 Good and corrupt fruit
12:38-45 The sign of Jonah
12:46-50 Jesus ‘ true kin
Matthew 13
13:1-9 The parable of the sower
13:10-17 Jesus explains the purpose of the parables
13:18-23 Jesus explains the parable of the sower
13:24-30 The parable of the wheat and the tares
13:31-32 The parable of the mustard seed
13:33 The parable of the leaven
13:34-35 Jesus’ use of parables
13:36-43 The parable of the wheat and tares explained
13:44 The parable of the hidden treasure
13:45-46 The parable of the pearl of great price
13:47-50 The parable of the net
13:51-52 Treasures new and old
13:53-58 Christ rejected at Nazareth
Matthew 14
14:1-14 John the Baptist beheaded
14:15-21 Christ feeds five thousand
14:22-33 Christ walks on the water
14:34-36 The sick in Gennesaret
Matthew 15
15:1-20 The things that defile
15:21-28 The Canaanite woman’s faith
15:29-31 Many people are healed
15:32-39 Christ feeds four thousand
Matthew 16
16:1-20 The leaven of the Pharisees and Sadducees
16:21-28 Christ foretells his passion
Matthew 17
17:1-13 The transfiguration
17:14-23 The disciples’ unbelief
17:24-27 The question of the tribute money
Matthew 18
18:1-5 Jesus explains greatness
18:6-10 Temptations to sin
18:11-20 The lost sheep
18:21-35 Christ speaks of forgiveness
Matthew 19
19:1-12 Christ on divorce
19:13-15 Christ and children
19:16-30 The rich young ruler
Matthew 20
20:1-16 Workers in the vineyard
20:17-19 Jesus again foretells his passion
20:20-29 A mother asks greatness for her sons
20:30-34 Christ heals two blind men
Matthew 21
21:1-11 The triumphal entry into Jerusalem
21:12-16 The cleansing of the temple
21:17-22 The cursing of the fig tree
21:23-27 Christ establishes his authority
21:28-32 The parable of the two sons
21:33-46 The wicked husbandmen
Matthew 22
22:1-14 The parable of the marriage feast
22:15-22 God and Caesar
22:23-33 The question about the resurrection
22:34-40 The great commandment
22:41-46 The question about David’s son
Matthew 23
23:1-36 Jesus denounces the scribes and the Pharisees
23:37-39 Christ mourns over Jerusalem
Matthew 24
24:1-28 The destruction of temple and signs before end
24:29-31 The coming of the son of man
24:32-35 The parable of the fig tree
24:36-44 No man knows the day
24:45-51 The unfaithful servant
Matthew 25
25:1-13 The parable of the ten virgins
25:14-46 The parable of the talents
Matthew 26
26:1-5 The plot to kill Christ
26:6-13 Christ anointed at Bethany
26:14-16 Judas Iscariot betrays Christ
26:17-30 The last supper
26:31-35 The denial of Peter foretold
26:36-46 Christ in the garden of Gethsemane
26:47-56 The betrayal and arrest of Jesus
26:57-68 Christ before the high priest
26:69-75 Peter denies Christ
Matthew 27
27:1-2 The chief priests take Jesus to Pilate
27:3-10 Judas kills himself
27:11-14 Christ stands before Pilate
27:15-21 Barabbas’ release
27:22-31 Jesus sentenced to be crucified
27:32-56 The crucifixion
27:57-61 The burial of Jesus
27:62-66 Sepulcher made sure
Matthew 28
28:1-10 The Resurrection of Jesus Christ
28:11-15 Tomb guards bribed
28:16-17 Eleven disciples witness Resurrected Christ
28:18-20 Christ commissions His disciples
