The Teaching Of The Letters and Revelation
THE TEACHING OF THE LETTERS & REVELATION
DONALD GUTHRIE AND PIETER LALLEMAN
The creatorship of God is an aspect carried into the New Testament from the Old Testament. Not only is this everywhere assumed (see Revelation 4:11), but the New Testament specifically states that God in Christ upholds all things (Colossians 1:17; Hebrews 1:3). A remarkable feature of the New Testament teaching on creation is the way in which Jesus Christ is linked with God in creative activity.
Building on the Old Testament, the authors of the New Testament have yet more to say about God: 1 John highlights that he is light and love (1:5-7; 4:7-21) and Revelation, the book which uses the title “almighty” more than any other, emphasizes his sovereignty (esp. chapter 4). Paul praises his plan of salvation (Romans 8:33-36; Ephesians 3:20-21) and Jude uses similar words (24-25). And it is again 1 John which emphasizes that believers are children of God and hence each other’s sisters and brothers, which implies the requirement to love one another (2:9-11; 3:1; 5:1-3).
In Paul’s letters, the main subjects can be summed up under the great themes of justification, redemption, reconciliation and sanctification. The atonement is central in the doctrine of justification, as the key passage, Romans 3:21-31, shows. In this passage Paul describes the death of Jesus as a propitiation which God had provided to enable sinful humanity to approach him. The condition of acceptance is not human efforts (which Paul calls “works of the law”), but God’s gracious provision which is received by faith. This is closely linked to the doctrine of redemption. Here again the act of Jesus in redeeming humanity is linked to his work on the cross (see Ephesians 1:7). It is worth noting that this Pauline theme also recurs in 1 Peter (see 1:18-19). Believers are no longer their own, but belong to God who has redeemed them. Although he had been delivered from the power of sin, the apostle still saw himself as a slave—but now to Jesus Christ (Romans 1:1).
It is perhaps reconciliation which looms largest in Paul’s thought. He saw himself as a minister of reconciliation to those who had become alienated from God (2 Corinthians 5:17-21), a reconciliation which had somehow been brought about by Jesus becoming a curse for us (see Paul’s equally mysterious statement about Christ becoming a curse for us in Galatians 3:13). The New Testament does not claim to explain fully the mission of Jesus. There is at the heart of it what Paul calls a “mystery” (see Romans 16:25; Ephesians 1:9).
Paul’s doctrine of sanctification may be summed up as his teaching about the application of Christ’s work. Indeed his practical advice is integral to this doctrine. He conceived of the Christian life as the working out of that salvation which Jesus had obtained (Philippians 2:12). The new life is essentially a life in the Spirit and for this reason Paul has much to say about the activity of the Spirit in the life of the believer (see especially Romans 8). The ethical teaching of the apostle is rich in down-to-earth, practical advice which is nevertheless based on his understanding of the saving work of Christ.
The other books of the New Testament are equally strong in practical advice. The letter of James concentrates on this aspect and does not mention the atoning work of Christ. But the intensely practical advice assumes a basis of right relationship with God. Although works are brought into the discussion on justification, faith is not excluded and the works are the works of mercy which are regarded as the natural outcome of the faith (see James 2:18). In the letter to the Hebrews, in which approach to God is the main theme, the necessity for the sacrificial work of Christ is seen throughout. His sacrifice is, moreover, distinguished from all others because it was offered “once for all ” (Hebrews 9:26). The outcome of Christ’s work is clearly seen in Hebrews 10:19-39, where again the objective work of Christ has a practical effect in the life of the believer. The consummation of the mission of Jesus is portrayed in the book of Revelation, in which he is seen as the triumphant slain lamb who puts all his enemies under his feet (esp. chapters 5 and 19).
In the Pauline letters the work of the Spirit is strongly emphasized, for apart from the Spirit no one can believe (Romans 8:9), nor can they produce fruit in their lives (Galatians 5:22). Moreover, the Spirit gives special gifts to believers (1 Corinthians 12:4-31), and believers are exhorted to seek the fullness of the Spirit (Ephesians 5:18). It was through the Spirit that Jesus offered himself (Hebrews 9:14), and through the Spirit that John received his revelation of Jesus Christ (Revelation 4:2). It would be true to say that the teaching of the New Testament would be unintelligible apart from the work of the Spirit.
The Pauline letters provide much information about local churches concerned with a diversity of problems. 2 John warns a local church against false teaching whereas 1 John was written to a church which had been left split by such false teaching (1 John 2:18-19). 1 Peter and Revelation give guidance to Christians who suffer for their faith whereas Hebrews is written to believers who are losing heart and are about to forget how unique Jesus is. The anonymous author of Hebrews describes Jesus as one who is very close to us humans (Hebrews 2) but also as the great high priest (Hebrews 7–8) who made the perfect sacrifice once for all (Hebrews 9). But some letters were sent to churches which were simply doing well (Ephesians, Philippians, 1 Thessalonians). Beautiful and eloquent metaphors are used to describe the churches such as body of Christ (Romans 12:4-8; 1 Corinthians 12:12-27), temple of the Spirit (1 Corinthians 3:16-17; 2 Corinthians 6:16-18; Ephesians 2:19-22), bride of Christ (2 Corinthians 11:2; Ephesians 5:25-30; Revelation 19:7; 21:9) and building under construction (1 Corinthians 3:9-15; 1 Peter 2:4-5).
At an early stage some pattern for the ministry is apparent. A system of elders operated from the earliest journeys of Paul and existed still earlier in the Judean churches. Overseers were elders with specific functions (Titus 1:5-9). An order of deacons was also established as 1 Timothy 3:8 shows. There is some evidence also for deaconesses (Romans 16:1), women in other leading roles (Romans 16:6-7, cf. Acts 18:24-26) and “official widows” (1 Timothy 5:9-10).
The New Testament speaks of two ordinances of the early church: baptism, which followed confession of faith, and the Lord’s Supper. Little is known of the worship patterns of the early Christians, but it is certain that Scripture reading and hymns formed part of their services (see 1 Timothy 4:13; Ephesians 5:19; Colossians 3:16). Revelation contains many hymns sung in heaven which may reflect the worship on earth. In practical matters a communal system was tried in Jerusalem (Acts 2:44-47; 4:31-37), but there is no evidence for it elsewhere. Paul organized a collection scheme among the Gentiles for the relief of poverty-stricken Christians in Judea (Romans 15:25-27; 1 Corinthians 16:1-4; 2 Corinthians 8–9). The Christian communities took seriously their social responsibilities towards their less fortunate brethren (James 2:14-17; 3 John 5-8)
Various events must precede Christ’s second coming (see 2 Thessalonians 2), but the consummation will be marked by ultimate victory (see the whole theme of the book of Revelation). All enemies will be put under the feet of Christ (1 Corinthians 15:25; Philippians 2:10). This picture of the final triumph of Christ is a great encouragement to those who are persecuted for their faith. Revelation 21:1–22:5 is an attempt to picture the new heavens and new earth which will emerge from his decisive intervention. The New Testament presents the future hope as a relevant factor for present living, since it has a purifying effect (1 Thessalonians 5:1-11; 2 Peter 3:11-14; 1 John 3:3).