Journey Through the Bible – 16

(From the Series: CONCISE NEW TESTAMENT SURVEY found at



This epistle begins with “James of God … to the twelve tribes.” To clearly indicate the sender, the NET Bible translates, “From James, a bond-servant of God … to the twelve tribes …” But there were four men with the name James in the New Testament. These were: (1) the son of Zebedee and brother of John (Mark 1:19), (2) the son of Alphaeus (Mark 3:18), (3) the father of Judas (not Iscariot; Luke 6:16), and (4) the half brother of the Lord (Gal. 1:19). Regarding this, Ryrie writes:

Of the four men bearing the name James in the New Testament, only two have been proposed as the author of this letter—James the son of Zebedee (and brother of John) and James the half brother of Jesus. It is unlikely that the son of Zebedee was the author, for he was martyred in A.D. 44 (Acts 12:2). The authoritative tone of the letter not only rules out the two lesser known Jameses of the New Testament (“James the Less” and the James of Luke 6:16) but points to the half brother of Jesus who became the recognized leader of the Jerusalem church (Acts 12:17; 15:13; 21:18). This conclusion is supported by the resemblances in the Greek between this epistle and the speech of James at the Council of Jerusalem (James 1:1 and Acts 15:23James 1:27 and Acts 15:14James 2:5 and Acts 15:13).78

In the Greek text, the book is simply titled Jakobos from James 1:1. The early title was Jakobou Epistle, “Epistle of James.” But James was actually Jacob (Iako„bos). Exactly why the English translators chose “James” rather than “Jacob” is uncertain. “James,” “Jake,” and “Jacob” all come from the same root. Bible translations in other languages tend to utilize the transliterated name from the Hebrew yaàa†qo„b, “Jacob.” One might wonder if King James desired to see his name in the English translation he authorized.


Again, due to the way James addresses the recipients, a comment is needed here as well. James is addressed “to the twelve tribes who are dispersed abroad (diaspora), greetings.” As is suggested from “my brethren” in 1:19 and 2:1, 7, this is a reference, not to the dispersion that occurred between A.D. 66-70, but to the Jews dispersed from their homeland through the past dispersions (see Matt. 1:11, 12, 17). In the early chapters of Acts, Jews were in Jerusalem from all parts of the world for Pentecost (see Acts 1:5). Many of these saw and heard the phenomena of Pentecost and came to believe in Christ. Eventually, many returned to their respective homes in various parts of the world. It is to these that James was writing. Others, however, see this as a reference to those Christian Jews who had been scattered after the death of Stephen.79

DATE: A.D. 45 OR 46

While a few suggest a date for James as earlier as the late 30s and some as late as A.D. 150, most scholars date the book about A.D. 45. The reasons are as follows: (1) There is a very distinctive Jewish character to the book which suggests it was written when the church was still predominantly Jewish. (2) There is no reference made to the controversy over Gentile circumcision. (3) The Greek term synagoge (“synagogue” or “meeting”) is used to designate the meeting or meeting place of the church rather than “church,” ekklesia (2:2). (4) The lack of reference to issues involved in the Jerusalem Council like the relationship of Gentile Christians and Jewish Christians (Acts 15:1f.; A.D. 49) also suggests a very early date. (5) “The allusions to the teachings of Christ have such little verbal agreement with the synoptic Gospels that they probably preceded them.”80


A great deal of controversy exists regarding the precise nature of the theme and purpose of this epistle. Regarding this controversy, Ron Blue writes:

Few books of the Bible have been more maligned than the little Book of James. Controversy has waged over its authorship, its date, its recipients, its canonicity, and its unity.

It is well known that Martin Luther had problems with this book. He called it a “right strawy epistle.” But it is only “strawy” to the degree it is “sticky.” There are enough needles in this haystack to prick the conscience of every dull, defeated, and degenerated Christian in the world. Here is a “right stirring epistle” designed to exhort and encourage, to challenge and convict, to rebuke and revive, to describe practical holiness and drive believers toward the goal of a faith that works. James is severely ethical and refreshingly practical.81

Clearly, James is concerned about possessing a faith that works, one that is vital, powerful, and functional. But part of the controversy concerns the nature of that faith. Is he writing to develop the characteristics of a true faith versus a false faith of just a professing believer, or is he talking about a genuine faith of a true believer, but one whose faith has become dead and inactive and thus useless? Some would assert that James “effectively uses these characteristics as a series of tests to help his reader evaluate the reality of their relationship to Christ.”82 Others would stress that James is writing to warn believers about the consequences of a dead, inactive faith both personally and corporately and to stir them to growth and true spiritual maturity. In keeping with this focus, Blue has an excellent summary of James’ purpose:

The purpose of this potent letter is to exhort the early believers to Christian maturity and holiness of life. This letter deals more with the practice of the Christian faith than with its precepts. James told his readers how to achieve spiritual maturity through a confident stand, compassionate service, careful speech, contrite submission, and concerned sharing. He dealt with every area of a Christian’s life: what he is, what he does, what he says, what he feels, and what he has.

With his somewhat stern teaching on practical holiness, James showed how Christian faith and Christian love should be expressed in a variety of actual situations. The seemingly unrelated parts of the book can be harmonized in light of this unified theme. The pearls are not rolling around in some box; they are carefully strung to produce a necklace of priceless beauty.83


In a book of only five chapters, faith occurs sixteen times. This, plus the strong emphasis on godly living and the repetition of worksworking thirteen times in chapter 2, shows these are the two key words of the book.


  • 1:2-5. My brothers and sisters, consider it nothing but joy when you fall into all sorts of trials, 1:3 because you know that the testing of your faith produces endurance. 1:4 And let endurance have its perfect effect, so that you will be perfect and complete, not deficient in anything. 1:5 But if anyone is deficient in wisdom, he should ask God, who gives to all generously and without reprimand, and it will be given to him.
  • 1:19-27 Understand this, my dear brothers and sisters! Let every person be quick to listen, slow to speak, slow to anger. 1:20 For human anger does not accomplish God’s righteousness. 1:21 So put away all filth and evil excess and humbly welcome the message implanted within you, which is able to save your souls. 1:22 But be sure you live out the message and do not merely listen to it and so deceive yourselves. 1:23 For if someone merely listens to the message and does not live it out, he is like someone who gazes at his natural face in a mirror. 1:24 For he gazes at himself and then goes out and immediately forgets what sort of person he was. 1:25 But the one who peers into the perfect law of liberty and sticks with it, and does not become a forgetful listener but one who lives it out—he will be blessed in what he does. 1:26 If someone thinks he is religious and does not control his tongue but deceives his heart, his religion is futile. 1:27 Pure and undefiled religion before God the Father is this: to care for orphans and widows in their misfortune and to keep yourself unstained by the world.
  • 2:14-17. What good is it, my brothers and sisters, if someone claims to have faith but does not have works? Can this kind of faith save him? 2:15 If a brother or sister is poorly clothed and lacks daily food, 2:16 and one of you says to them, “Go in peace, keep warm and eat well,” but you do not give them what the body needs, what good is it? 2:17 So also faith, if it does not have works, is dead being by itself.


Choosing a key chapter in James is difficult, but chapters 1 and certainly stand out. Chapter 1 is key in that it gives us vital information on the nature and purpose of trials and temptation. Trials build character and produce maturity when mixed with faith, and our temptations come from within and never from God. Chapter 4 is also a key chapter because of what it teaches us about the true source of quarrels, the adulterous nature of worldliness, drawing near to God, and resisting Satan who flees when we draw near to God and resist him. Other key subjects found in other chapters are: faith and works (2:14-26), the use of the tongue (3:1-12), and prayer for the sick (5:13-16).


In 1:1 and 2:1, James specifically refers to the “Lord Jesus Christ” and then anticipates His coming in 5:7-8. “In the 108 verses of the epistle there are references or allusions from 22 books of the Old Testament and at least 15 allusions to the teachings of Christ as embodied in the Sermon on the Mount.”84


  1. Stand with Confidence (chap. 1)
    1. Salutation and greeting (1:1)
    2. Rejoice in diverse trials (1:2-12)
      1. Attitude in trials (1:2)
      2. Advantage of trials (1:3-4)
      3. Assistance for trials (1:5-12)
    3. Resist in deadly temptation (1:13-18)
      1. Source of temptation (1:13-14)
      2. Steps in temptation (1:15-16)
      3. Solution for temptation (1:17-18)
    4. Rest in divine truth (1:19-27)
      1. Receptivity to the Word (1:19-21)
      2. Responsiveness to the Word (1:22-25)
      3. Resignation to the Word (1:26-27)
  2. Serve with Compassion (chap. 2)
    1. Accept others (2:1-13)
      1. Courtesy to all (2:1-4)
      2. Compassion for all (2:5-9)
      3. Consistency in all (2:10-13)
    2. Assist others (2:14-26)
      1. Expression of true faith (2:14-17)
      2. Evidence of true faith (2:18-20)
      3. Examples of true faith (2:21-26)
  3. Speak with Care (chap. 3)
    1. Control talk (3:1-12)
      1. The tongue is powerful (3:1-5)
      2. The tongue is perverse (3:6-8)
      3. The tongue is polluted (3:9-12)
    2. Cultivate thought (3:13-18)
      1. Wisdom is humble (3:13)
      2. Wisdom is gracious (3:14-16)
      3. Wisdom is peaceable (3:17-18)
  4. Submit with Contrition (chap. 4)
    1. Turn hatred into humility (4:1-6)
      1. Cause of conflict (4:1-2)
      2. Consequence of conflict (4:3-4)
      3. Cure for conflict (4:5-6)
    2. Turn judgment into justice (4:7-12)
      1. Advice for justice (4:7-9)
      2. Advantage of justice (4:10-11)
      3. Author of justice (4:12)
    3. Turn boasting into belief (4:13-17)
      1. Statement of boasting (4:13)
      2. Sentence on boasting (4:14)
      3. Solution for boasting (4:15-17)
  5. Share with Concern (chap. 5)
    1. Share in possessions (5:1-6)
      1. Consternation from wealth (5:1)
      2. Corrosion of wealth (5:2-3)
      3. Condemnation in wealth (5:4-6)
    2. Share in patience (5:7-12)
      1. Essence of patience (5:7-9)
      2. Examples of patience (5:10-11)
      3. Evidence of patience (5:12)
    3. Share in prayer (5:13-20)
      1. Sensitivity to needs (5:13)
      2. Supplication for needs (5:14-18)
      3. Significance of needs (5:19-20)
First Peter


That the apostle Peter is the author is clearly stated in the opening verse, “Peter, an apostle of Jesus Christ” (1:1). Not only was 1 Peter universally recognized as a work of the apostle Peter by the early church, but there is strong internal evidence that attests to his authorship as well. As for the external evidence, Eusebius placed 1 Peter among the homologoumena, and no book has earlier or stronger attestation than 1 Peter as evidenced by 2 Peter 3:1.

The letter was explicitly ascribed to Peter by that group of church fathers whose testimonies appear in the attestation of so many of the genuine NT writings, namely, Irenaeus (A.D. 140-203), Tertullian (150-222), Clement of Alexandria (155-215) and Origen (185-253). It is thus clear that Peter’s authorship of the book has early and strong support.86

The internal evidence for Peter’s authorship is as follows: (1) There are clear similarities between this letter and the sermons of Peter recorded in Acts (cf. 1 Pet. 1:20 with Acts 2:231 Pet. 4:5 with Acts 10:42). (2) The Greek word xylon, “wood, tree,” is used by Peter of the cross in Acts and 1 Peter (cf. Acts 5:30; 10:391 Pet. 2:24). (3) The themes, concepts, and various allusions to Peter’s experiences with the Lord’s earthly ministry and the apostolic age also supports Peter’s authorship (cf. 1:8; 2:23; 3:18; 4:1; 5:1).

Even with this evidence, some modern scholars have challenged Peter’s authorship on several grounds. Their arguments with answers are summarized by Roger Raymer in the following:

Until relatively recent times the authenticity of the epistle’s claim to apostolic authorship went unchallenged. Then some modern scholars noted that Peter was considered by Jewish religious leaders as “unschooled” and “ordinary” (Acts 4:13). The superb literary style and sophisticated use of vocabulary in 1 Peter seem to indicate that its author must have been a master of the Greek language. Those who deny Peter’s authorship say that such an artistic piece of Greek literature could not possibly have flowed from the pen of a Galilean fisherman.

Though Peter could be called “unschooled” and though Greek was not his native tongue, he was by no means ordinary. The Jewish leaders saw Peter as unschooled simply because he had not been trained in rabbinical tradition, not because he was illiterate. Luke also recorded (Acts 4:13) that these same leaders were astonished by Peter’s confidence and the power of his Spirit-controlled personality. Peter’s public ministry spanned more than 30 years and took him from Jerusalem to Rome. He lived and preached in a multilingual world. It is reasonable to believe that after three decades Peter could have mastered the language of the majority of those to whom he ministered.

The rhetorical style and use of metaphor employed in 1 Peter could just as easily be credited to an accomplished public speaker as to a literary scholar. Certainly Peter had the time and talent to become an outstanding communicator of the gospel via the Greek language.

Any further doubts of Petrine authorship based on linguistic style may be answered by the fact that Peter apparently employed Silas as his secretary (1 Peter 5:12). Silas, though a Jerusalem Christian, was a Roman citizen (Acts 16:36-37) and may have had great facility in the Greek language. But whether or not Silas aided Peter with the grammatical Greek nuances, the epistle’s content still remains Peter’s personal message, stamped with his personal authority.87


The epistle is addressed to “To those temporarily residing in the dispersion (in Pontus, Galatia, Cappadocia, Asia, and Bithynia) who are chosen.” Peter used two key words to describe the recipients, “temporary residents” (Greek, parepide„mos, a word which emphasizes both temporary residents and alien nationality) and “dispersion” (Greek, diaspora, “dispersion.”). This word “normally refers to Jews not living in Palestine but scattered out across the Mediterranean world. But here it is probably metaphorical, used of Gentile Christians spread out as God’s people in the midst of a godless world.”88 But perhaps, Peter had both Jew and Gentile believers in view:

First Peter is addressed to Christians scattered throughout five Roman provinces of the peninsula of Asia Minor. That area today is northern Turkey. The churches in those provinces were made up of both Jews and Gentiles. This epistle is rich in references to and quotations from the Old Testament. Jewish Christians would have found special significance in the term diasporas, translated “scattered,” used in the salutation (1:1). Jews who lived outside of Jerusalem were referred to as living in the diaspora.

Gentile readers would have noted Peter’s exhortation to holy living in light of their background of complete ignorance of God’s Word (1:14). Gentile Christians also would have been greatly encouraged by the fact that though they were in ignorance, they were now considered “the people of God” (2:10). Clearly Peter carefully included both Jewish and Gentile Christians in his letter of encouragement to the churches of Asia Minor.89

DATE: A.D. 63-64

Church tradition connects Peter in the latter part of his life with the city of Rome. If the reference to Babylon in 5:13 is a cryptic reference to Rome, this letter was written while Peter was in Rome during the last decade of his life about A.D. 63, just before the outbreak of Nero’s persecution in A.D. 64. Peter regards the state in a harmonious or perhaps conciliatory manner (see 1 Pet. 2:13-17) which would have been more difficult (but not impossible) at a later date under the outbreak of Nero’s persecution.


While 1 Peter touches on various doctrines and has much to say about Christian life and Christian responsibilities, the theme and purpose of 1 Peter centers around the problem of suffering—particularly suffering in the form of persecution for one’s faith. It has been described as a manual or handbook showing Christians how they are to live as temporary resident and ambassadors of Christ in an alien and hostile world (1:1, 13-21; 2:11-12; 3:14, 17; 4:1, 13, 15, 16, 19).

There are several specific purposes in this book. It is designed to provide direction for believers under persecution (1) by focusing on the coming revelation of Christ and its deliverance (1:3-12), (2) by following Christ as their perfect example in suffering (2:21f.), and (3) by living in the world in accordance with their calling as a special people of God by maintaining a good report with the Gentile world (2:4-12ff.; 4:1ff.). Other purposes include demonstrating the vital link between doctrine and practice (5:12) and encouraging godly leadership and shepherding the flock of God (5:1f.), which is a vital element in the church’s ability to function effectively in a hostile world.


The key word and concept is obviously “suffering for Christ.” Some form of the word “suffer” occurs some sixteen times in the book. Closely associated with this as a great source of hope and comfort is the concept of the coming revelation and glory of Christ that will be revealed or brought to believers with its accompanying deliverance or ultimate salvation (see 1:5, 7, 12, 13; 4:13; 5:1, 10-11).


  • 1:3-7. Blessed be the God and Father of our Lord Jesus Christ! By his great mercy he gave us new birth into a living hope through the resurrection of Jesus Christ from the dead, 1:4 that is, into an inheritance imperishable, undefiled, and unfading. It is reserved in heaven for you, 1:5 who by God’s power are protected through faith for a salvation ready to be revealed in the last time. 1:6 This brings you great joy, although you may have to suffer for a short time in various trials. 1:7 Such trials show the proven character of your faith, which is much more valuable than gold—gold that is tested by fire, even though it is passing away—and will bring praise and glory and honor when Jesus Christ is revealed.
  • 1:14-21. Like obedient children, do not comply with the evil urges you used to follow in your ignorance, 1:15 but, like the Holy One who called you, become holy yourselves in all of your conduct, 1:16 for it is written, “You shall be holy, because I am holy.” 1:17 And if you address as Father the one who impartially judges according to each one’s work, live out the time of your temporary residence here in reverence. 1:18 You know that from your empty way of life inherited from your ancestors, you were ransomed—not by perishable things like silver or gold, 1:19 but by precious blood like that of an unblemished and spotless lamb, Christ. 1:20 He was foreknown before the foundation of the world but was manifested in these last times for your sake. 1:21 Through him you now trust in God, who raised him from the dead and gave him glory, so that your faith and hope are in God.
  • 3:15-17. But set Christ apart as Lord in your hearts and always be ready to give an answer to anyone who asks about the hope you possess. 3:16 Yet do it with courtesy and respect, keeping a good conscience, so that those who slander your good conduct in Christ may be put to shame when they accuse you. 3:17 For it is better to suffer for doing good, if God wills it, than for doing evil.
  • 4:12-13. Dear friends, do not be astonished that a trial by fire is occurring among you, as though something strange were happening to you. 4:13 But rejoice in the degree that you have shared in the sufferings of Christ, so that when his glory is revealed you may also rejoice and be glad.


Perhaps because of its extended direction for how to handle persecution, chapter four is the key chapter of 1 Peter.


The book is loaded with the person and work of Christ. Through the resurrection of Christ, Christians have “a living hope” and “an imperishable inheritance” (1:3-4). In several places, Peter speaks of the coming glory and revelation of Christ (1:7, 13; 4:13; 5:1). He also speaks (1) of the person and work of Christ as God’s Lamb who redeemed us by bearing our sins on the cross (1:18-19; 2:24), (2) of Christ as our perfect example in suffering (2:21f.), and (3) of Christ as the Chief shepherd and Guardian of believers (2:25; 5:4).


First Peter can be easily divided into four sections: (1) the Salvation of Believers (1:1-12), (2) the Sanctification of Believers (1:13-2:12), (3) the Submission of Believers (2:13-3:12), and the Suffering of Believers (3:13-5:14).

    1. The Salvation of Believers (1:1-12)
      1. Salutation (1:1-2)
      2. Future (Living) Hope and Present Trials (1:3-9)
      3. Present Salvation and Past Revelation (1:10-12)
    2. The Sanctification of Believers (1:13-2:12)
      1. The Call to Holiness (1:13-21)
      2. The Call to Love One Another Fervently (1:22-25)
      3. The Call to Desire the Pure Milk of the Word (2:1-3)
      4. The Call to Offer Up Spiritual Sacrifices (2:4-10)
      5. The Call to Abstain From Fleshly Desires (2:11-12)
    3. The Submission of Believers (2:13-3:12)
      1. Submission to Government (2:13-17)
      2. Submission in Business (2:18-25)
      3. Submission in Marriage (3:1-8)
      4. Submission in All Areas of Life (3:9-12)
    4. The Suffering of Believers (3:13-5:14)
      1. Conduct Needed in Suffering (3:13-17)
      2. Christ’s Example for Suffering (3:18-4:6)
      3. Commands for Suffering (4:7-19)
      4. Custodians (Shepherds) in Suffering (5:1-9)
      5. Conclusion or Benediction (5:10-14)
Second Peter


Regarding the authorship of this epistle, it is the most disputed epistle of the New Testament. However, not only does the author clearly identify himself as Simon Peter (1:1), but a number of other internal evidences point to the apostle Peter as the author. In a very personal section, almost as the final testament of a dying father, he uses the first person singular referring to himself (1:14), declares himself as an eyewitness of the transfiguration (cf. 1:16-18 with Matt. 17:1-5), asserts this letter is his second one to his readers (3:1), and shows his personal acquaintance with the apostle Paul whom he calls, “our dear brother” (3:15). Regarding Peter’s authorship, Ryrie writes:

Many have suggested that someone other than Peter wrote this letter after A.D. 80 because of (1) differences in style, (2) its supposed dependence on Jude, and (3) the mention of Paul’s letters having been collected (2 Pet. 3:16). However, using a different scribe or no scribe would also have resulted in stylistic changes; there is no reason why Peter should not have borrowed from Jude, though it is more likely that Jude was written later than 2 Peter; and 3:16 does not necessarily refer to all of Paul’s letters but only those written up to that time. Furthermore, similarities between 1 and 2 Peter point to the same author, and its acceptance in the canon demands apostolic authority behind it. Assuming Petrine authorship, the letter was written just before his martyrdom in A.D. 67 and most likely from Rome.90

Writing in The Bible Knowledge Commentary, Kenneth Gangel writes:

In the fourth century the Petrine authorship of 2 Peter was strongly affirmed. Two of the great theologians of the early church, Athanasius and Augustine, considered 2 Peter as canonical. The Council of Laodicea (A.D. 372) included the epistle in the canon of Scripture. Jerome placed 2 Peter in the Latin Vulgate (ca. A.D. 404). Also the great third Council of Carthage (A.D. 397) recognized the intrinsic authority and worth of 2 Peter and formally affirmed that it was written by the apostle Peter.

Though 2 Peter is the least attested book in the New Testament, its external support far surpasses that of many of the other Bible books. The absence of early church tradition supporting 2 Peter certainly could have been due to the letter’s brevity and the lack of communication among Christians during times of heavy persecution. Consequently the silence of the second century and the caution of the third century posed no insurmountable problems for the careful scholarship of the canonical councils of the fourth century.91

This epistle is titled Petrou B, “Second Peter,” to distinguish it from the first letter written by Peter.


This is the second of two letters Peter wrote to this group of believers (see 3:1) as a kind of final testament, warning, and “last day” letter (1:14; 2:1f.; 3:3), written at the close of the apostle’s career (1:12-14). He was writing to Christians of like precious faith, undoubtedly, to Jewish and Gentile churches of “Pontus, Galatia, Cappadocia, Asia, and Bithynia” (1 Peter 1:1).

DATE: A.D. 67-68

As a kind of farewell letter warning of dangerous clouds on the horizon, Peter wrote at the end of his career. According to the early church historian, Eusebius, Peter was martyred during Nero’s persecutions (about A.D. 67–68). The letter was most likely written one of these years.


As the apostle Paul warned of the coming dangers of apostasy in the later years of his life and ministry (2 Timothy), so Peter also warned of the ever rising dangers of false teachers as was predicted by the prophets, by the Lord Himself, and His apostles (2:1; 3:1-3). The purpose of this short letter is found in this very issue, this rise of false teachers. Thus, the purpose is one of warning against these dangers facing the church.

Seeing that God has provided all that is needed for life and godliness (1:3), 1 Peter is a passionate plea for his audience to grow and mature in Christ, to be neither idle nor unfruitful (1:8), and with this as a foundation, to guard against the rising tide of false teachers. This was precipitated by the fact that Peter knew his time on earth was short (1:13-15) and that the body of Christ faced immediate danger (2:1-3). Thus, Peter desired to refresh their memories and stir their thinking (1:13; 3:1-2) so that they might have his teaching firmly in mind (1:15). To do this, he carefully described what mature believers should look like, encouraging them to grow in grace and knowledge of the Savior (cf. 1:2-11; 3:18). As a further foundation for handling false teachers, he reminded them of the nature of God’s Word as their sure foundation (1:12-21) and then warned against sure coming dangers of false teachers whom he also carefully described along with their sure judgment (chap. 2). Finally, he encouraged his readers with the certainty of Christ’s return (3:1-16). With this final emphasis on the return of the Lord, Peter gave a final challenge. “Therefore, dear friends, since you are waiting for these things, strive to be found at peace, without spot or blemish, when you come into his presence… Therefore, dear friends, since you have been forewarned, be on your guard that you do not get led astray by the error of these unprincipled men, and fall from your firm grasp on the truth. But grow in the grace and knowledge of our Lord and Savior Jesus Christ. To him be the honor both now and on that eternal day” (3:14, 17-18).


The key word or concept of 2 Peter is that of warning against false prophets or teachers and mockers with false words (2:1-3; 3:3).


  • 1:3. I can pray this because his divine power has bestowed on us everything necessary for life and godliness through the rich knowledge of the one who called us by his own glory and excellence.
  • 1:20-21. Above all, you do well if you recognize this: no prophecy of scripture ever comes about by the prophet’s own imagination, for no prophecy was ever borne of human impulse; rather, men carried along by the Holy Spirit spoke from God.
  • 3:8-11. Now, dear friends, do not let this one thing escape your notice, that a single day is like a thousand years with the Lord and a thousand years are like a single day. 3:9 The Lord is not slow concerning his promise, as some regard slowness, but is being patient toward you, because he does not wish for any to perish but for all to come to repentance. 3:10 But the day of the Lord will come like a thief; when it comes, the heavens will disappear with a horrific noise, and the celestial bodies will melt away in a blaze, and the earth and every deed done on it will be laid bare. 3:11 Since all these things are to melt away in this manner, what sort of people must we be, conducting our lives in holiness and godliness,


Chapter 1 is the key chapter of 2 Peter because in it, we are given one of the clearest passages on the nature of the inspiration of the Bible. While 2 Timothy 3:16 clearly declares the fact of inspiration, 2 Peter 1:19-21 describes the how of inspiration and more. It shows us that (1) the Scripture is absolutely reliable, a sure word of prophecy, (2) that no prophecy of Scripture ever comes about by the prophet’s own imagination, i.e., he did not originate it himself, but rather (3) it was the Holy Spirit Himself who is the source of the Scripture ensuring its accuracy. See the footnote taken from the NET Bible.92


Peter speaks of Christ as the source of life and godliness, and, in keeping with the focus, he speaks of Christ as “Lord and Savior” four times, and speaks of Him as “Lord” fourteen times. In addition, he refers to the glorious transfiguration on the holy mountain and looks forward to the Savior’s second coming or parousia. At this time the whole world will see that which Peter and the other two disciples were privileged to see on that holy mountain.


    1. Greetings (1:1-2)
    2. The Development or Cultivation of Christian Character (1:3-21)
      1. The Growth of Faith (1:3-11)
      2. The Grounds of Faith (1:12-21)
    3. The Denouncement or Condemnation of False Teachers (2:1-22)
      1. Their Danger and Conduct (2:1-3)
      2. Their Destruction or Condemnation (2:4-9)
      3. Their Description and Characteristics (2:10-22)
    4. The Design and Confidence for the Future (3:1-18)
      1. The Derision of the False Teachers (3:1-7)
      2. The Delay of the Day of the Lord (3:8-9)
      3. The Dissolution Following the Day of the Lord (3:10-13)
      4. The Diligence Needed in View of the Dangers (3:14-18)
First John


While the author’s name is not found in the letter, it has traditionally been ascribed to John the apostle. Various references by early Christian writers including Irenaeus, Clement of Alexandria, and Tertullian spoke of John as the author of this epistle. From the standpoint of internal evidence, there are some stylistic differences from the gospel of John, but these can be attributed to the differences between an epistle and a gospel. Further, many similarities exist by way of key words (abide or remain) or contrasting figures like righteousness and sin, light and darkness, life and death, love and hate, and truth and error. In addition, the writer was one of the original witnesses of the Savior who knew Him intimately (1:1-5). Then there are many similar expressions and phrases: compare 1 John 1:1 with John 1:1, 14; 1:4 with John 16:24; 1:6-7 with John 3:19-21; and 4:9 with John 1:14, 18. There are no good reasons why this book should not be attributed to the apostle John.

Though it is generally agreed that the same person wrote the gospel of John and these three epistles, some feel that they were not written (as traditionally held) by John the apostle, the son of Zebedee, but by another John (the elder or presbyter, 2 John 13 John 1). It is argued that (1) an uneducated man (Acts 4:13) could not have written something so profound as this gospel; (2) a fisherman’s son would not have known the high priest as did John the apostle; and (3) an apostle would not have called himself an elder. But “uneducated” did not mean illiterate, only without formal training in the rabbinic schools; some fishermen were well-to-do (cf. Mark 1:20); and Peter, though an apostle, called himself an elder (1 Peter 5:1). Further, if John the elder is the “beloved disciple” and the author of the gospel, why did he not mention John the son of Zebedee, an important figure in the life of Christ, in that gospel? Every evidence points to John the elder being the same as John the apostle and the author of this letter.93


All the way through the epistle there are verses that indicate John was writing to believers (2:1, 12-14, 19; 3:1; 5:13), but John nowhere indicates who they were or where they lived. This fact may suggest it was a circular letter to be circulated among several churches, perhaps around the city of Ephesus since early Christian writers placed John at Ephesus in his later years.

The earliest confirmed use of 1 John was in the province of Asia (in modern Turkey), where Ephesus was located. Clement of Alexandria indicates that John ministered in the various churches scattered throughout that province. It may be assumed, therefore, that 1 John was sent to the churches of the province of Asia.94

DATE: A.D. 85-90

It is difficult to precisely date this and the other epistles of John, but since many of the themes and words are so similar to the gospel of John, it is reasonable to assume it was written after the gospel. It was undoubtedly written after the gospel but before the persecutions of Domitian in A.D. 95. Therefore, a reasonable date is somewhere between A.D. 85-90.


The theme of the book is fellowship with God through the Lord Jesus (1:3-7). In view of the heresy facing these believers, perhaps an early form of gnosticism, John wrote to define the nature of fellowship with God whom he describes as light, love, and life. God is light (1:5), God is love (4:8, 16), and God is life (see 1:1-2; 5:11-13). To walk in fellowship with God, then, means to walk in the light which leads to experiencing His life, His love for others, and His righteousness. The book, then, gives a number of tests or proofs of fellowship, though some see these as tests of salvation. But in keeping with the theme, the teaching of the false teachers, and the nature of his audience as believers, it is best to view these as tests or proofs of fellowship, tests of abiding and knowing the Savior in an intimate relationship that experiences the transforming life of the Savior in believers.

The exact form of the heresy facing these Christians is difficult to determine, but from the content of 1 John it involved denial of the reality of the incarnation and a claim that sinful behavior did not hinder fellowship with God. Thus, John wrote to his “little children” (2:1, 18, 28; 3:7, 18; 5:21) for at least five reasons: (1) to promote true fellowship (1:3f.), (2) to experience full joy (1:4), (3) to promote holiness through true fellowship (1:6-2:2), (4) to prevent and guard against heresy (2:18-27), and (5) to give assurance (5:11-13).


The key concept is fellowship as expressed in the terms fellowship (1:3, 6, 7), and abideabiding, etc. (2:6, 10, 14, 17, 27, 28; 3:6, 9, 14, 15, 17, 24; 4:12, 13, 15, 16). Other key words are righteous, righteousness, light, darkness, and sin and lawlessness.


  • 1:5-2:2. Now this is the gospel message we have heard from him and announce to you: God is light, and in him there is no darkness at all. 1:6 If we say we have fellowship with him and yet keep on walking in the darkness, we are lying and not practicing the truth. 1:7 But if we walk in the light as he himself is in the light, we have fellowship with one another and the blood of Jesus his Son cleanses us from all sin. 1:8 If we say we do not bear the guilt of sin, we are deceiving ourselves and the truth is not in us. 1:9 But if we confess our sins, he is faithful and righteous, forgiving us our sins and cleansing us from all unrighteousness. 1:10 If we say we have not sinned, we make him a liar and his word is not in us. 2:1 (My little children, I am writing these things to you so that you may not sin.) But if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous One; 2:2 and he himself is the atoning sacrifice for our sins, and not only for our sins but also for the whole world.
  • 5:11-13. And this is the testimony: God has given us eternal life; and this life is in his Son. The one who has the Son has this eternal life; the one who does not have the Son does not have this eternal life. I have written these things to you who believe in the name of the Son of God so that you may know that you have eternal life.


Surely, one of the key passages in 1 John, and even in the New Testament, is chapter 1 because of its truth regarding sin, even in the life of the Christian. To walk in the light means an honest acknowledgment of the problem of sin. Rather than the denial of sin, this chapter shows us the need for the confession of the principle of sin (1:8), confession of particular or personal sins (1:9), and confession of the practice of sin (1:10).


This book focuses on the present ministry of the Savior in the life of believers and anticipates His coming again. His blood continually cleanses the believer from all sin (1:7) and from personal sins and all unrighteousness upon confession of sin (1:9). Indeed, it declares that Christ is our righteous Advocate before the Father (2:1) and the propitiation or atoning sacrifice not only for believers, but for all the world (2:2), that Jesus is the Christ who has come in the flesh (2:22; 4:2-3), that He came by water and by blood, a reference to His baptism and the cross (5:6), and that He is coming again when we shall see Him and be like Him (2:28-3:3).


    1. Introduction and Purpose of the Letter (1:1-4)
    2. Conditions Vital for Fellowship (1:5-2:2)
      1. Walking in the Light (1:5-7)
      2. Confession of Sin (1:8-2:2)
    3. Conduct Consistent With Fellowship (2:3-27)
      1. The Character of Fellowship—Being Like Christ (2:3-11)
      2. The Commandment of Fellowship—Loving Not the World (2:12-17)
      3. The Cautions for Fellowship—Guarding Against Antichrist (2:18-27)
    4. Characteristics of Fellowship (2:28-5:3)
      1. Purity in View of Our Prospect (2:28-3:3)
      2. Practice of Righteousness in View of Christ’s Death (3:4-24)
      3. Proving (Testing) the Spirits (4:1-6)
      4. Pattern of Fellowship, Loving as Christ Loved (4:7-5:3)
    5. Consequences of Fellowship (5:4-21)
      1. Victory Over the World (5:4-5)
      2. Verification of Christ’s Credentials (5:6-12)
      3. Verification (Assurance) of the Believer’s Salvation (5:13)
      4. Verification of Answered Prayer (5:14-17)
      5. Victory from Habitual Sin (5:18-21)
Second John


Though not stated, the author is undoubtedly John the apostle. He simply refers to himself as “the elder” (presbuteros, “elder, old man”), which is in keeping with the reticence of the author of both the Gospel of John and 1 John to identify himself. This is the same self-designation used by the author of 3 John. That he identifies himself as simply “the elder’ suggests that he was well known and established to those he was writing to. This was an official title for the office of an elder, but it is perhaps more likely that he was using it as an affectionate designation by which he was well known to his readers.

The similarities in style between this epistle and 1 John and the Gospel of John suggest that the same person wrote all three books. A number of passages show the similarities: compare 2 John 5 with 1 John 2:7 and John 13:34-352 John 6 with 1 John 5:3 and John 14:232 John 7 with 1 John 4:2-3; and 2 John 12 with 1 John 1:4 and John 15:11.

Although John himself might send a shorter personal letter resembling a longer one he had previously written, it is unlikely that a forger would try to produce such a short document that added so little to the case found in 1 John. Further, a later forgery of 2 John (or 3 John) would have drained it of its authority for the readers, since the contents of 2 and 3 John indicate that they knew the writer personally.95

Since the book has been traditionally tied to the apostle John as the author, it has been titled in the Greek text as Ioannou B, Second of John.


The letter is addressed “to the elect lady and her children” (v. 1; cf. vv. 4-5).

This phrase may refer to an individual or to a church (or the church at large). Some have suggested that the addressee is a Christian lady named “Electa,” but the same word in v. 13 is clearly an adjective, not a proper name. Others see the letter addressed to a Christian lady named “Kyria” (first proposed by Athanasius) or to an unnamed Christian lady. The internal evidence of 2 John clearly supports a collective reference, however. In v. 6 the addressee is mentioned using second person plural, and this is repeated in vv. 8, 10, and 12. Only in v. 13 does the singular reappear. The uses in vv. 1 and 13 are most likely collective. Some have seen a reference to the church at large, but v. 13, referring to “the children of your elect sister” is hard to understand if the universal church is in view. Thus the most probable explanation is that the “elect lady” is a particular local church at some distance from where the author is located.

sn 2 John is being written to warn a “sister” church some distance away, referred to as an elect lady, of the missionary efforts of the secessionist false teachers (discussed in 1 John) and the dangers of welcoming them whenever they arrive.96

DATE: A.D. 85-90

It is difficult to date the letter, but the circumstances and subjects in the letter suggest it was probably written about the same time as 1 John (A.D. 85-90). The above similarities indicate this as well (see the date as discussed in 1 John above).


The theme of 2 John is the apostle’s concern that his readers continue to walk in the truth of apostolic doctrine and in accordance with the commandments (vv. 4-6). Because “many deceivers have gone out into the world, people who do not confess Jesus as Christ coming in the flesh” (v. 7), John was writing to protect them from the evil deception of those who refused to remain in the teaching of Christ, but were running beyond and away from the truth (v. 9). In keeping with this, several purposes are seen: (1) He wrote to keep his readers from losing the things they had together worked for, including a full reward (v. 9), and (2) to give them clear instructions against receiving these false teachers into their homes or house churches and giving them a Christian greeting. This undoubtedly referred to recognizing them as teachers of the truth in their home churches. John was not telling them to be rude or refuse to witness to them.


The key words are “truth” (nine times), and “commandment” (14 times).


  • 6-11. (Now this is love: that we walk according to his commandments.) This is the commandment, just as you have heard from the beginning; thus you should walk in it. 7 For many deceivers have gone out into the world, people who do not confess Jesus as Christ coming in the flesh. This person is the Deceiver and the Antichrist! 8 Watch out, so that you do not lose the things we have worked for, but receive a full reward. 9 Everyone who goes on ahead and does not remain in the teaching about Christ does not have God. The one who remains in this teaching has both the Father and the Son. 10 If anyone comes to you and does not bring this teaching, do not receive him into your house and do not give him any greeting, 11 because the person who gives him a greeting shares in his evil deeds.


As there is only one chapter to 2 John, this focus is not applicable.


Again, as in 1 John, 2 John is concerned with protecting the biblical doctrine of the incarnation. He wrote to refute the error that denies that Jesus Christ has come in the flesh. In fact, the statement in verse 7 regarding the denial that “Jesus as Christ coming in the flesh” may even refer to the incarnation in a threefold way. In contrast to 1 John 4:2 where he used the perfect participle, “has come in the flesh” (ele„luthota), here John used the present participle (erchomenon), “is coming” or “is come in the flesh.” Since the present participle may simply emphasize the results and is sometimes translated like a present, there may be no distinction here, but perhaps John meant to broaden the focus on the significance of the incarnation.

This present tense participle seems to include the past coming of Christ in flesh at the Incarnation, the present continuance of His risen humanity, as well as His future coming to earth. By contrast, the perfect tense participle in 1 John 4:2 emphasizes only His incarnation.97


    1. Prologue and Greeting (1:1-3)
    2. Commendation for Walking in the Truth (1:4)
    3. Commandment to Continue to Love One Another (1:5-6)
    4. Cautions and Instructions Against False Teachers (1:7-11)
    5. Concluding Remarks and Final Greetings (1:12-13)
Third John


The apostle John is the author of this epistle as with 1 and 2 John. In both 2 and 3 John the author identifies himself as “the elder.” Also, note the similarities found in both epistles: “love in the truth” (v. 1 of both letters) and “walking in the truth” (v. 4 of both letters). The style of both epistles are clearly the same, and efforts to deny that John is the author of all three epistles has no real support or evidence.

The ancient opinion that the Apostle John wrote this letter, as well as the other two, may be readily accepted. The arguments that support apostolic authorship of 1 John carry over to this tiny epistle by virtue of the clear stylistic ties. Moreover, the self-confident authority of the writer of 3 John (cf. v. 10) also befits an apostle.98


This is clearly the most personal letter of John. It is addressed to a man John called “the beloved Gaius” (v. 1) regarding ecclesiastical problems Gaius was facing. The recipient is simply identified no further than by the above description which suggests he was well known by those of the churches of Asia Minor where John served for the last years of his life. Gaius is a familiar name in the New Testament. It appears in Romans 16:23 (a Gaius of Corinth), Acts 19:29 (a Gaius of Macedonia) and Acts 20:4 (a Gaius of Derbe).

DATE: A.D. 85-90

Again, the similarities between 1 and 2 John suggest a similar date of somewhere between A.D. 85-90.


John writes Gaius regarding the issue of hospitality and physical support to itinerate Christian workers (missionaries), especially when they were strangers. The theme centers around the contrast between the ministry of Gaius and his generous demonstration of Christian love as one walking in the truth in contrast to the behavior of the selfishness of Diotrephes who, rather than walking in the truth, rejected what John had said and was seeking personal preeminence (v. 9).

Several distinct purposes emerge in this epistle: (1) to commend Gaius (vv. 1-6a), (2) to instruct and encourage the continuation of his support for the Christian workers John had evidently sent (vv. 6b-8), (3) to rebuke Diotrephes for his self-centered behavior (vv. 9-11), (4) to give instruction for Demetrius (v. 12), and (5) to inform Gaius of John’s desire and intention to visit and deal with the difficulties (vv. 10a, 13-14).


While no one word stands out as in 2 John by way of repetition, the key idea is faithful ministry of selfless service to others as fellow workers in the truth (vv. 5-8).


  • 6-8. They have testified to your love before the church. You will do well to send them on their way in a manner worthy of God. 7 For they have gone forth on behalf of ‘The Name,’ accepting nothing from the pagans. Therefore we ought to support such people, so that we become coworkers in cooperation with the truth.
  • 11. Dear friends, do not imitate what is bad but what is good. The one who does good is of God; the one who does what is bad has not seen God.


As in 2 John this is not applicable with only one chapter.


While the name of Jesus Christ is not mentioned directly, He is referred to in the statement, “For they have gone forth on behalf of ‘The Name.’” This is undoubtedly a reference to ministry on behalf of the Lord Jesus (see Acts 5:40-41 where we have the identical Greek construction in v. 41). Paul uses a similar phrase in Romans 1:5, and in 1 John 2:12 the author wrote, “your sins are forgiven on account of His (Christ’s) name.” John’s Gospel also makes reference to believing “in the name of Jesus” (John 1:12, 3:18).


    1. Greeting or Introduction (1)
    2. Commendation of Gaius (2-8)
      1. His Godliness (2-4)
      2. His Generosity (5-8)
    3. Condemnation of Diotrephes (9-11)
      1. His Selfish Ambition (9)
      2. His Selfish Activities (10-11)
    4. Commendation of Demetrius (12)
    5. Concluding Remarks (13-14)


The author identifies himself as Jude (v. 1). The Greek is literally, Judas. Traditionally, English versions have used Jude to distinguish him from Judas who betrayed Jesus. Further, he identifies himself as the brother of James and bond-servant (Greek, doulos) of Jesus Christ. Jude is listed as the half-brother of Jesus in Matt. 13:55 and Mark 6:3. The NET Bible has this helpful note here:

Although Jude was half-brother of Jesus, he humbly associates himself with James, his full brother. By first calling himself a slave of Jesus Christ, it is evident that he wants no one to place stock in his physical connections. At the same time, he must identify himself further: since Jude was a common name in the first century (two of Jesus’ disciples were so named, including his betrayer), more information was needed, that is to say, brother of James.99

The title in the Greek text is Iouda, an indeclinable form used for the Hebrew Judah and the Greek Judas.


Jude seems to write to no specific group of people. Rather the letter is simply addressed “to those who are called, wrapped in the love of God the Father and kept for Jesus Christ” (v. 1) and then later he addresses them as “beloved” or “dear friends” (v. 3).

DATE: A.D. 70-80

Though the subject matter is very similar to 2 Peter, one of the chief differences between Jude and 2 Peter is that while Peter warned that “there shall be false teachers” (2:1), Jude states that “there are certain men who have secretly slipped in among you” (v. 4). Since 2 Peter anticipates the problem and Jude speaks of it as present, apparently Jude was written some time later than 2 Peter. If 2 Peter is dated about A.D. 66, then Jude might be placed around A.D. 70-80.


Jude intended to write about the common salvation, but because of the inroads of heresy and the danger threatening the church, he was compelled to write to encourage believers to contend earnestly for the faith against false teachings that were secretly being introduced in the churches. Evidently, definite advances were being made by an incipient form of Gnosticism—not ascetic, like that attacked by Paul in Colossians, but an antinomian form.

The Gnostics viewed everything material as evil and everything spiritual as good. They therefore cultivated their “spiritual” lives and allowed their flesh to do anything it liked, with the result that they were guilty of all kinds of lawlessness.100

From this, two major purposes can be seen in Jude: (1) To condemn the practices of the ungodly libertines who were infesting the churches and corrupting believers, and (2) counsel believers to stand fast, continue to grow in faith while contending for the apostolic truth that had been handed down to the church.


The key idea or word is “contend for the faith.”


  • 3. Dear friends, although I have been eager to write to you about our common salvation, I now feel compelled instead to write to encourage you to contend earnestly for the faith that was once for all entrusted to the saints.
  • 24. Now to the one who is able to keep you from falling, and to cause you to stand, rejoicing, without blemish before his glorious presence.


As with 2 and 3 John, since this book has only one chapter, this is not applicable.


Jude focuses our attention on the believer’s security in Christ (v. 24), on the eternal life He gives (v. 21), and on His sure coming again (v. 21). It is Jesus Christ our Lord who gives us access into God’s presence (v. 25).


    1. Greetings and Purpose (1-4)
    2. Description and Exposure of False Teachers (5-16)
      1. Their Past Judgment (5-7)
      2. Their Present Characteristics (8-13)
      3. Their Future Judgment (14-16)
    3. Defense and Exhortation to Believers (17-23)
    4. Benediction (24-25)


With the book of Revelation, we have the conclusion and consummation of the Bible as God’s revelation to man. As Genesis is the book of beginnings, Revelation is the book of consummation which anticipates the end-time events, the return of the Lord, His end-time reign, and the eternal state. As one moves through the Bible a number of great themes are introduced and developed beginning with Genesis like heaven and earth; sin, its curse, and sorrow; man and his salvation; Satan, his fall, and doom; Israel, her election, blessing, and discipline; the nations; Babylon and babylonianism; and the kingdoms and the kingdom. But ultimately, all of these find their fulfillment and resolution in the Book of Revelation. The gospels and epistles begin to draw these lines together, but it is not until we come to Revelation that they all converge in one great consummation. We may chart this as follows:


According to the book itself, the author’s name was John (1:4, 9; 22:8). He was a prophet (22:9), and a leader who was known in the churches of Asia Minor to whom he writes the book of Revelation (1:4).

Traditionally, this John has been identified as John the Apostle, one of the disciples of our Lord. That the style is different from the style of the Gospel of John stems only from the difference in the nature of this book as apocalyptic literature.

An early church father, Irenaeus, states that John first settled in Ephesus, that he was later arrested and banished to the Isle of Patmos in the Aegean Sea to work in the mines, and that this occurred during the reign of the Roman emperor, Domitian. This supports the author’s own claim to have written from Patmos because of his witness for Christ (1:9).

DATE: A.D. 90S

Domitian reigned in Rome from A.D. 81-96. Since Irenaeus tells us that John wrote from Patmos during the reign of Domitian, and since this is confirmed by other early church writers, such as Clement of Alexander and Eusebius, most conservative scholars believe the book was written between A.D. 81-96. This would make it the last book of the New Testament, just shortly after John’s gospel and his epistles (1, 2, and 3 John). Other conservative scholars believe it was written much earlier, around 68, or before Jerusalem was destroyed.


One’s understanding of the theme depends to some degree on one’s method of interpretation of Revelation (see below). Following the futurist view of interpreting Revelation, the prominent theme of the book concerns the conflict with evil in the form of human personalities energized by Satan and his world-wide system, and the Lord’s triumphant victory to overthrow these enemies to establish His kingdom both in the Millennium (the 1,000 years of Revelation 20) and in eternity.

This is accomplished by taking the reader and hearers (1:3) behind the scenes through the visions given to John to demonstrate the demonic nature and source of the awful evil in the world. But Revelation also demonstrates the conquering power which rests in the Lion of the tribe of Judah, the Root of David. This Lion is also the Lamb standing, as if slain, but very much alive, angry, and bringing the judgment of God’s awesome holiness against a sinful and rebellious world.

However, in the study of this book, the real issue is how one interprets the book. Ryrie summarizes the four principal views as it regards the interpretation of Revelation. He writes:

There are four principal viewpoints concerning the interpretation of this book: (1) the preterist, which views the prophecies of the book as having been fulfilled in the early history of the church; (2) the historical, which understands the book as portraying a panorama of the history of the church from the days of John to the end of time; (3) the idealist, which considers the book a pictorial unfolding of great principles in constant conflict, without reference to actual events; and (4) the futurist, which views most of the book (Rev. 4-22) as prophecy yet to be fulfilled. The futurist is the viewpoint taken in these notes, based on the principle of interpreting the text plainly.101

For more on the interpretation of this book and its importance, see Studies in Revelation on the Biblical Studies Foundation web site at

Regardless of one’s method of interpretation, most acknowledge that it was written to assure the recipients of the ultimate triumph of Christ over all who rise up against Him and His people.


As declared in title of the book, and as the book unfolds the person and work of Christ in His ministry to the church today (chaps. 1-3) and in the future (4-22), the key word or concept is the Revelation of Jesus Christ.


  • 1:7. Look! He is coming with the clouds, and every eye will see him, even those who pierced him, and all the tribes on the earth will mourn because of him. This will certainly come to pass! Amen.
  • 1:19. Therefore write what you saw, what is, and what will be after these things. 1:20 The mystery of the seven stars that you saw in my right hand and the seven golden lampstands is this: the seven stars are the angels of the seven churches and the seven lampstands are the seven churches.
  • 19:11-16. Then I saw heaven opened and here came a white horse! The one riding it was called ‘Faithful’ and ‘True,’ and with justice he judges and goes to war. 19:12 His eyes are like a fiery flame and there are many diadem crowns on his head. He has a name written that no one knows except himself. 19:13 He is dressed in clothing dipped in blood, and he is named the Word of God. 19:14 The armies that are in heaven, dressed in white, clean, fine linen, were following him on white horses. 19:15 From his mouth extends a sharp sword, so that with it he can strike the nations. He will rule them with an iron rod, and he stomps the winepress of the furious wrath of God the All-Powerful. 19:16 He has a name written on his clothing and on his thigh: “KING OF KINGS AND LORD OF LORDS.”


Deciding on the key chapters in a book like Revelation is not easy, but certainly, chapters 2-3, containing messages of the promises and warnings written to the seven churches are key chapters. Also chapters 4-5 which prepare the reader for the great conflict unfolded in the chapters that follow are key as well. Here we see how only the Lord Jesus, the Lion and the Lamb is worthy to open the book of seals and pour out their contents on the earth. Finally, chapters 19-22 are key in that here we see the end of history which is radically different from what we see today.

… In Revelation 19-22 the plans of God for the last days and for all of eternity are recorded in explicit terms. Careful study of and obedience to them will bring the blessings that are promised (1:3). Uppermost in the mind and deep in the heart should be guarded the words of Jesus, “Behold, I am coming quickly.”102


There are a number of key people or persons in this book because of the roles they play. These are first of all, the Lord Jesus, then John, the author, but also the two witnesses, the beast out of the sea and the false prophet. Finally, the bride who returns with the Lord in chapter 19 forms a key group of people.


Since Revelation is indeed “The Revelation of Jesus Christ” it demonstrates His glory, wisdom and power (1), and portrays His authority over the church (2-3) and His power and right to judge the world (5-19). But as the revelation of Christ, it is loaded with descriptive titles. In particular, it describes Jesus Christ (1:1) as the faithful witness, the firstborn from the dead, the ruler over the kings of the earth (1:5), the first and the last (1:17), he who lives (1:18), the Son of God (2:18), holy and true (3:7), the Amen, the faithful and true Witness, the Beginning of the creation of God (3:14), the Lion of the tribe of Judah, The Root of David (5:5), a Lamb (5:6), Faithful and True (19:11), The Word of God (19:13), King of Kings and Lord of Lords (19:16), Alpha and Omega (22:13), The Bright and Morning Star (22:16), and the Lord Jesus Christ (22:21).


    1. The Prologue (1:1-8)
    2. The Things Past (1:9-20)
    3. The Things Present (2-3)
      1. The Message to Ephesus (2:1-7)
      2. The Message to Smyrna (2:8-11)
      3. The Message to Pergamum (2:12-17)
      4. The Message to Thyatira (2:18-29)
      5. The Message to Sardis (3:1-6)
      6. The Message to Philadelphia (3:7-13)
      7. The Message to Laodicea (3:14-22)
    4. The Things Predictive (4:1-22:5)
      1. The Tribulation Period (4:1-19:21)
        1. The Throne in Heaven (4:1-11)
        2. The Seven Sealed Book and the Lion Who Is Also a Lamb (5:1-14)
        3. The Seal Judgments (6:1-17)
        4. An Interlude: The Redeemed of the Tribulation (7:1-17)
        5. The First Four Trumpet Judgments (8:1-13)
        6. The Fifth and Sixth Trumpets and the First Two Woes (9:1-20)
        7. The Angel and the Little Book (10:1-11)
        8. The Temple, the Two witnesses, and the Seventh Trumpet (11:1-19)
        9. The Angelic Conflict (12:1-17)
        10. The Beast and the False Prophet (13:1-18)
        11. Special Announcements (14:1-20)
        12. Prelude to the Seven Last plagues (15:1-8)
        13. The Bowl Judgments (16:1-21)
        14. The Judgment of Religious Babylon (17:1-18)
        15. The Judgment of Commercial Babylon (18:1-24)
        16. The Second Coming of Christ (19:1-21)
      2. The Reign of Christ (the Millennium) and the Great White Throne (20:1-15)
        1. Satan Bound ((20:1-3)
        2. Saints Resurrected (20:4-6)
        3. Sinners in Rebellion (20:7-9)
        4. Satan Doomed (20:10)
        5. Sinners Judged (20:11-15)
      3. The Eternal State (21:1-22:5)
        1. The Descent of the New Jerusalem (21:1-8)
        2. The Description of the New Jerusalem (21:9-27)
        3. The Delights of the New Jerusalem (22:1-5)
      4. The Epilogue (22:6-21)