Acts
The Risen Christ
In the Acts we see the risen, ascended, glorified Christ, still living and working on by the power of the Holy Spirit through His Church on earth. The Epistles, likewise, are the continuation of His teaching through the Holy Spirit, according to His promise (John 16:12-14). There is no fundamental truth revealed in the Epistles which is not contained in germ in the Gospels. For instance, the Epistle to the Hebrews is one long commentary upon our Lord’s words: “This is My blood of the New Covenant, which is shed for many for the remission of sins.”
The teaching of the Epistles is one. The great theme is salvation through Christ. Like the Gospels they have the advantage of giving us different aspects of our Lord’s work by different writers. There is, moreover, a certain correspondence between the Gospels and Epistles. James reminds us of Matthew, especially the Sermon on the Mount. The teaching of Peter is grounded mainly on the example of Christ, and reminds us of Mark’s Gospel. There is an affinity between Paul and his companion Luke, whose Gospel is emphatically the Gospel for the sinner. “John in his Gospel tells us how the Divine life is exhibited in the person of Christ. In his Epistle he shows how it is imparted, and how it manifests itself” (Moorehead).
This book might be called “The Acts of the Holy Spirit,” or “The Acts of the Risen Saviour.” Luke, in his Gospel, told us what Jesus “began,” and here what He continued both to do and to teach by the Holy Ghost, through the disciples.
Our Lord told His disciples that He would send the Spirit, “And He shall bear witness of Me; and ye also shall bear witness, because ye have been with Me from the beginning” (John 15:26, 27). Our Lord fulfilled His promise on the day of Pentecost, and poured forth the Holy Spirit upon His disciples (Acts 2:16, 17, 33), and from that moment, as they bore witness to the Saviour, the Holy Spirit bore witness at the same time in the hearts of the hearers, and multitudes were converted to the Lord.
“We are His witnesses of these things,” said Peter, “and so is also the Holy Ghost, whom God hath given to them that obey Him” (5:32). Throughout the book of Acts we see the mighty working of the ascended Saviour through this twofold witness. It was He who shed forth the Holy Spirit at Pentecost (2:33). It was He who chose the workers and selected their various fields of service. His last words to His Church before He ascended were, “Ye shall be witnesses unto Me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth” (1:8). The infant Church was slow to recognise the breadth of this commission and to lay aside its Jewish prejudices. They confined their preaching to Jerusalem till persecution was allowed to scatter them. The blood of the first martyr, Stephen, proved indeed the seed of the Church. It was one of the means used in preparing the great Apostle of the Gentiles.
Those that were scattered abroad went everywhere preaching the Word. Philip preached Christ in Samaria, with the result of a great ingathering. Caesarea (8:40), Phenice, Cyprus, Antioch (11:19), Damascus (9:2), heard the Word. The direct intervention of the risen Saviour is seen in the admission of the Gentiles to His Church. He used Peter to open the door of the Gospel to the Jews at Pentecost, and to the Gentiles in the house of Cornelius, and so fulfilled His promise concerning the keys (Matt. 16:18, 19).
The risen Saviour appeared to Saul of Tarsus to make him “a minister and a witness” (26:16), to send him “far hence unto the Gentiles” (22:21); and at every step of his three great missionary journeys he made known His will with unmistakable clearness. The record of the book of Acts mainly clusters round these two Apostles: Peter, the Apostle to the dispersed of Israel; Paul to the Gentiles. It deals chiefly with the devoted labours of the Apostle Paul, the last called but most honoured of the Apostles, and shows us that it is his name, and not that of Matthias, that we must look for among “the twelve Apostles of the Lamb” (Rev. 21:14). The book opens with the preaching of the Gospel in Jerusalem, the great centre of the Jewish nation. It closes with its preaching in Rome, the great centre of the world-power.
The book of Acts is the best guide-book to missionary enterprise. It tells us the true motive, the best plans, and the source of power. Guided by their risen Lord, the Early Church pursued a definite programme in its extension, always selecting some great radiating centre of population for its operation, whence the influence might spread to the surrounding district— Jerusalem, Samaria, Antioch, Cyprus, Iconium, Lystra, Derbe, Philippi, Thessalonica, Berea, Athens, Corinth, Ephesus, Rome. Their methods were simple, straightforward, and successful. They went forth in dependence on the living God, with unquenchable zeal and undaunted courage. Their one aim was to bring men to a saving knowledge of Christ. He was their one theme and the Word of God their efficient weapon. Christ was always and everywhere the centre of their testimony, and the Holy Spirit their power for service (Moorehead).
Romans
The Gospel Of Christ
This Epistle, which Luther called “The perfect Gospel,” and Coleridge “The most profound work in existence,” stands first of all the Epistles as setting forth the great truths of man’s fallen state, and of justification by faith in the person and work of our Lord and Saviour Jesus Christ.
By birth a Hebrew, by citizenship a Roman, by culture a Greek, Paul was well fitted naturally to write it; but it was in the grace and apostleship received direct from Jesus Christ (1:5) that he trusted alone for his qualification. “Thy faith hath saved thee, go in peace,” may be taken as the Gospel germ of the Epistle to the Romans.
The clue to the Epistle is to be found in 1:16: “I am not ashamed of the Gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. For therein is the righteousness of God revealed from faith to faith: as it is written, the just shall LIVE by faith.” He was not ashamed of the Gospel, for he had proved its power.
The Epistle naturally divides itself into three parts: (1) Justification; (2) Sanctification; (3) Application of the foregoing to daily life, each of which are associated with one of the great Apostle’s irresistible “therefores.”
(1) Justification by faith for access. Rom. 5:1: “Therefore, being justified by faith, we have peace with God, through our Lord Jesus Christ.” Throughout the Epistle we hear the challenge, “Where shall righteousness be found?” It is found alone in Christ. It was while we were yet “without strength,” “ungodly,” “sinners,” “enemies,” that God commended His love toward us and Christ died for us (5:6, 8, 10). We are justified “by grace,” “by His blood,” “by faith.” The results of justification are peace, access, joy in God.
(2) Sanctification by faith in Christ, through the power of the indwelling Spirit (8:1-2, R. V.): “There is therefore now no condemnation to them that are in Christ Jesus. For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.” Chapter 6 shows us our position as having been crucified and raised with Christ, that we should henceforth walk in newness of life. Chapter 7 shows us the religious self seeking deliverance from the power of indwelling sin. The personal pronoun “I” which abounded in chapter 7 disappears in chapter 8, and the word “Spirit” takes its place, showing Him as the active agent of God, in revealing Christ for our sanctification, making us “more than conquerors through Him that loved us.”
(3) Application. The dedication of heart and life to God’s service (12:1): “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.”
In this practical and personal appeal, and in his clear words in chapter 6:1-2, he for ever refutes the charge that the doctrine of justification by faith countenances laxity in life; and it is a remarkable fact that the Epistle of Faith begins and ends with obedience (1:5, 16:26). See also the frequent repetition of the word “obedience” throughout the Epistle. The Apostle turns aside in chapters 9-11 to show us that the cause of Israel’s fall is unbelief, that their rejection is neither total nor final, and that the conversion of the world awaits the conversion of Israel.
1 and 2 Corinthians
The Minister Of Christ
The first Epistle to the Corinthians was called forth by the state of things in the Corinthian Church—by party factions, by the neglect of administering discipline upon offending members, and by certain questions regarding worship and conduct, upon which the believers sought light.
The second Epistle to the Corinthians contains more of Paul’s personal history than any other of his Epistles, and reveals his courage and self-sacrificing love.
The main subject of both Epistles is the minister of Christ. “Woe is me if I preach not the Gospel” (1 Cor. 9:16).
We see the urgency of the message. He points to the judgment seat of Christ and the shortness of the time (2 Cor. 5:9, 10, 20, 6:1-2, 7:10, 11; 1 Cor. 7:29). He ever remembers that his work will be tried by fire (1 Cor. 3:13). Whether his message is accepted or rejected he is a sweet savour of Christ unto God (2 Cor. 2:15, 5:9). He recognises the work of Satan in blinding men’s eyes to the Gospel (2 Cor. 4:3, 4, 11:3, 14).
1. The foolishness of the message. Christ crucified, to the Jews a stumbling-block; to the Greeks foolishness.
2. The power of the message. Christ the power of God to those who are saved.
3. The foolishness of the messenger. His weakness from the human side.
4. The power of the messenger. The all-sufficiency of Christ.
Right through both Epistles Paul’s theme was:
(1) Christ Crucified (1 Cor. 1:13-24). He determined to know nothing else among them (1 Cor. 2:2). Christ the only Foundation (3:11). Christ our Passover sacrificed for us (5:7). Christ our smitten Rock (10:4). One Lord Jesus Christ (8:6). The blood of the New Covenant (10:16, 11:25). His death for our sins, according to the Scriptures (15:3). We preach Christ Jesus the Lord (2 Cor. 4:5). Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus may be manifested (4:10, 11). Christ died for all (5:15). Yea, He was made sin for us, that we might be made the righteousness of God in Him (5:21).
(2) Christ Risen. Nowhere are the glorious facts of the Resurrection set forth more fully than in 1 Cor. 15. The chapter contains the believer’s future hope and present victory through our Lord Jesus Christ. Even here the thought of service is ever present with Paul (15:58).
(3) The foolishness of the messenger (1 Cor. 1:27, 28). The five ranks in God’s army:—The weakness of the messenger (1 Cor. 2:1, 3; 2 Cor. 10:10, 11:6, 12:7-11, 13:9), and yet his fervent love (1 Cor. 4:14, 15; 2 Cor. 2:4, 11:2, 3; 12:15). The self-abasement of the messenger (4:9-13, 9:19-27; 2 Cor. 7:2-9, 10:1). His sufferings, hardships, and perils (1 Cor. 4:7-18; 2 Cor. 1:4, 5, 8-10).
(4) The power of the messenger. This is seen in the all-sufficiency of Christ, and His grace made perfect in weakness (2 Cor. 12:9). Christ Jesus is made unto him Wisdom, etc. (1 Cor. 1:30). His preaching is in demonstration of the Spirit and of power (2:4-16), In Christ he finds the yea and the amen, to all the promises of God (2 Cor. 1:20). A personal sight of Christ constituted his first call (1 Cor. 9:1). Daily beholding the face of Christ is his transforming power (2 Cor. 3:18, 4:6). The love of Christ is his constraining power (5:14). His glory is to be Christ’s ambassador (5:20). The meekness and gentleness of Christ is his strength (10:1).
Galatians
The Cross Of Christ
The error which had crept into the Galatian Church was vital, affecting the foundations of faith. Judaisers had come, introducing legalism and ritual, adding the works of the Law to the pure Gospel of justification through the free grace of God, through faith in Christ.
On account of this, Paul first asserts his apostleship, as derived direct from Christ, and then sets forth the power of the Cross of Christ, in its various aspects, as the only ground of our salvation.
1. The power of Christ’s Cross to deliver from sin (1:4, 2:21, 3:22).
2. The power of Christ’s Cross to deliver from the curse of the Law (3:13).
3. The power of Christ’s Cross to deliver from the self-life (2:20, 5:24).
4. The power of Christ’s Cross to deliver from the world (6:14).
5. The power of Christ’s Cross in the new birth (4:4-7).
6. The power of Christ’s Cross in receiving the Spirit (3:14).
7. The power of Christ’s Cross in bringing forth the Spirit’s fruit (5:22-25).
Paul describes his own preaching as having so fully set forth the Cross that it was as if they had seen Christ crucified in their midst (3:1). Therefore he was able to “minister to them the Spirit” (3:5). He speaks of “the offence of the Cross” (5:11, 6:12), and of bearing the brand marks of Christ in his own body (6:17). He repeats once more his central motto: “the JUST SHALL LIVE BY FAITH” (3:11).
Ephesians
Heavenly Places In Christ
In this Epistle the teaching of Paul reaches its spiritual climax. He unfolds God’s purpose of blessing to the Church, the body of Christ, redeemed and brought nigh by His blood (1:7, 2:13, 5:23-32), built upon one foundation, an holy temple in the Lord, with no middle wall of partition between Jew and Gentile.
Its Key-note is Heavenly Places in Christ.
1. The Heavenly place of Blessing (1:3). (Notice the words “all” and “in.”) Christ the Inheritance of the Church (1:11). The Church the Inheritance of Christ (1:18).
2. The Heavenly place of Power (1:19, 20). The same power of God which raised Christ from the dead is to work in the believer.
3. The Heavenly place of Rest (2:6). In Christ we enter our heavenly Canaan here below. This Epistle corresponds with the book of Joshua.
4. The Heavenly place of Manifestation (3:10). The Church is to manifest Christ, His riches, wisdom, love, unity, fulness.
5. The Heavenly place of Victory (6:12). The “wiles of the devil” (6:11), the enmity of the “prince of the power of the air” (2:2), is, as we might expect, manifested in this Epistle, and is provided for in the Christian’s armour.
The length and breadth and depth and height of the love of God in Christ comes out in every chapter (1:4, 6, 2:4, 7, 3:17-19, 4:2-6, 15, 32, 5:2, 25, 6:23, 24).
Chapter 2:1-13 is a complete epitome of the Gospel.
Chapter 2:14, 15, 17, Christ is our Peace. He made peace. He preached peace.
Chapter 3 contains the fullest and deepest of Paul’s prayers.
Study the subject of Paul and Prayer throughout his Epistles.
Philippians
Rejoicing In Christ
This is the Epistle of joy in Christ Jesus. The word joy or rejoice occurs sixteen times. Throughout it is rejoicing in the midst of tribulation. Thus had Paul rejoiced in the jail at Philippi, when at midnight, with bleeding backs, he and Silas sang praises. Thus he rejoiced now, chained to a Roman soldier, for his very bonds furthered the spread of the Gospel. Thus he exhorted his beloved Philippian converts to rejoice because they were allowed to suffer for Christ (1:29). He rejoiced in his converts, his joy and crown (4:1). In their growth (1:3-6). In their again ministering to his necessities, even in Rome (4:10-19). Above all he rejoiced in Christ (4:4).
Chapter 2:5-11 describes the grace of Christ, the eternal Son of God, descending, step by step, to the death of the Cross for our salvation, and His glorious exaltation to eternal glory and universal homage.
Chapter 3 contains the heart of the Epistle. Paul first counted all things but loss for Christ, and then actually suffered the loss of all things for Him, to be found in Him, and to know the power of His resurrection, and the fellowship of His sufferings, being made conformable unto His death.
Colossians
Christ Our Head
The real dangers which threatened the Church at Colossae—the deceitful philosophy of the Gnostics which set God on one side, worship of angels, legalism, forced asceticism—called forth this marvellous description of the Lord Jesus Christ.
Ephesians dwells on the Church, the body; Colossians on Christ the Head. Christ is the image of the invisible God the Son of His love (1:13), the abode of His fulness (1:15, 19, 2:3, 9).
Christ is the sovereign Creator of the universe (1:16, 17).
He is from all eternity, and has all pre-eminence (1:17).
He is the Reconciler of the universe through the blood of His Cross (1:20-22, 14, 2:14).
He is the Head of all principality and power (2:10, 15).
He is the Head of the body, the Church (1:18, 24, 2:19, 3:4).
He is All in All (3:11).
The Church’s position is united to Christ, complete in Him, dead, buried, risen with Him; therefore she is to put off the old and to put on the new (1:27, 2:10, 12, 3:1-10).
Like Paul’s other Epistles, the doctrinal section is followed by practical rules for daily life. As if he said, “Here is the principle, now see how it works out.”
1 And 2 Thessalonians
Christ Our Hope
The personal coming agahi of the Lord Jesus Christ is the hope of the Church, and the main subject of both these Epistles, being mentioned in every chapter.
1Thessalonians
Chap. 1:9, 10, Christ’s Coming an incentive to conversion. This was mainly a Gentile Church; they turned to God from idols, to serve the living God and to wait for His Son from heaven.
Chap. 2:19, 20, Christ’s Coming an incentive to faithful ministry. Paul’s conduct had commended his preaching. The Thessalonians became an eager Missionary Church.
Chap. 3:12 13, Christ’s Coming an incentive to Christian love. They were already “taught of God to love one another” (4:9); but Paul’s prayer for an increase of that love was answered (2 Thess. 1:3).
Chap. 4:13-16, Christ’s Coming the ground of comfort in bereavement. When Christ comes those that have fallen asleep believing in Him will be the first to rise to meet Him. The majesty of His Coming is set forth. Compare 1 Cor. 15:51, 52.
Chap. 5:4-6, Christ’s Coming an incentive to watchfulness. Compare Mark 13:33-37.
Chap. 5:23, 24, Christ’s Coming an incentive to holiness. Compare 2 Peter 3:14.
2 Thessalonians
Chap. 1:7-10, Christ’s Coming supplies comfort under persecution. “Rest with us.” This was a much persecuted Church. This passage also foretells the judgment of the impenitent.
Chap. 2, Christ’s Coming in connection with the growth of apostasy and revelation of the man of sin, who shall be destroyed by the brightness of Christ’s Coming.
Chap. 3:5, Practical preparation for His Coming.
1 and 2 Timothy
The Doctrine Of Christ
1 and 2 Timothy and Titus are “Pastoral Epistles,” addressed to ministers in charge of important Churches. Both Timothy and Titus seem never to have disappointed the full trust Paul reposed in them. Timothy, young and sensitive, is exhorted to endure hardness and fight the good fight of faith, and to be an ensample to the believers.
1. A pure Gospel. Paul emphasises the need of true doctrine. The false teaching of the first century which Timothy was exhorted to arrest, bears a close resemblance to that of the twentieth.
2. A pure worship. Teaching with regard to prayer, etc.
3. A faithful ministry. The supreme duty of devotion to the Lord’s service. An unqualified promise (1 Tim. 4:16).
4. The importance and authority of the Scriptures (1 Tim. 6:3; 2 Tim. 3:15-17, 4:1-4).
Christ our Saviour (1 Tim. 1:15, 2:3, 4:10). Christ our Mediator (2:5). Christ our Ransom (2:6). Christ our Teacher (6:3). Christ our King (6:15). Christ our Captain 2 Tim. 2:3).
The second Epistle to Timothy is of special interest as being the last Paul wrote, written from the dungeon in Rome in the near expectation of his execution. His zeal and faith are unabated. He is able to say: “I have fought a good fight, I have finished my course, I have kept the faith.”
These two Epistles contain two prophecies of coming peril for the professing Church: (1) 1 Tim. 4:1-5, bearing a close resemblance to the errors of the Church of Rome; (2) 2 Tim. 3:1-5, probably relating to the great apostasy of the last days before the Coming of our Lord, and giving a photographic picture of the evils of our own day.
Titus
Christ Our Saviour
This Epistle was addressed to Titus, the Bishop of Crete, a hard post (1:12, 13). To him had been committed the difficult task of settling the differences at Corinth (2 Cor. 2:13, 12:18, 7:6-15). Paul’s second Epistle to the Corinthians proves how successfully he had accomplished the mission.
The Epistle deals with the qualifications of a Bishop or Elder (1); with the need of sound doctrine (2); with the need of good works (3).
The words “God our Saviour” and “Christ our Saviour” both occur in the same order in each of the three chapters of this Epistle, as if to emphasise the deity of our Lord.
The Epistle embodies two rich and comprehensive outlines of salvation by grace (2:11-14, 3:4-8).
Chap. 2:11-14, God’s grace brings salvation (ver. 11). Past.—Christ gave Himself to redeem us from all iniquity (ver. 14). Present.—To purify unto Himself a peculiar people, “zealous of good works” (ver. 14, 12). Future.—“Looking for the appearance of the glory of our great God and Saviour Jesus Christ.” Christ’s personal, pre-millenial Coming, of which Paul wrote to the Thessalonians about thirteen years before, was still his blessed hope as he neared the close of his life. See also 1 Tim. 6:14 and 2 Tim. 4:8, almost his last word.
Philemon
The Bonds Of Christ
This beautiful personal letter from God’s aged servant, in bonds for the Gospel, foreshadows the time when the bonds of Christ’s love should break the bonds of slavery.
The story it contains “is an exquisite picture of what the Lord Jesus Christ does. He not only intercedes for us with Him from whom we have departed, and against whom we have sinned; but, knowing to the full how much we have wronged God, and how much we owe Him, He says, ‘Put that on Mine account’” (F. R. Havergal, Morning Bells).
Hebrews
Christ Our High Priest
The glories of our Saviour are exhibited in this Epistle; it is one of the most precious books in the Bible. It has been called “The Fifth Gospel.” Four describe Christ’s ministry on earth, this describes His ministry in heaven.
It was written to Hebrew disciples, probably of Jerusalem, to avert the danger of their drifting back into Judaism. They are exhorted to let go everything else, in order to hold fast the faith and hope of the Gospel. The Epistle is attributed to Paul, and though many question this, there is abundance of evidence in its favour. To give one example only, the concluding salutation, “Grace be with you all,” is Paul’s “sign-manual” in every Epistle.
The Key-note is the High-Priesthood of the Lord Jesus.
Chaps. 1 and 2. Christ better than the angels both in His deity and His humanity.
Chap. 3. Christ better than Hoses.
Chap. 4. Christ better than Joshua.
Chaps. 5, 6, 7. Christ better than Aaron.
Chap. 8. A better Covenant.
Chap. 9. A better Tabernacle.
Chap. 10. A better Sacrifice.
Chap. 11. Examples of Faith’s better choice.
Chap. 12. Call to follow this glorious company and the great Captain Himself in the path of outward loss for eternal gain.
Chap. 13. Call to go forth unto Him without the camp bearing His reproach.
Christ’s twofold nature. Perhaps no other short space in the Bible so emphasises both our Lord’s deity and humanity as chaps. 1 and 2. As our great High Priest, Christ is able to understand all our need, because He is perfect Man. He is able to meet all our need, because He is perfect God.
The central point is Christ’s eternal Priesthood and all-availing sacrifice for sin. The Epistle dwells upon the supreme importance and power of the blood of Christ in obtaining eternal redemption for us, in purging the conscience, in opening to us the heavenly sanctuary.
Throughout this Epistle we note that whatever Christ touches He makes eternal. Trace the word “eternal” throughout. Also the words—Perfect—Once—Blood—Without —Better, and the expression We have … therefore let us.
James
The Law Of Christ For Daily Life
This beautiful Epistle of holy living was possibly the first of the New Testament writings, a patriarchal letter, addressed to the twelve tribes, reminding us of some Hebrew prophet in its denunciation of the oppression of the rich, the hire of the labourers kept back by those who give themselves up to live in pleasure.
It is a superficial reading of Paul and James which counts them to be at variance as to the relative importance of faith and works. Paul uses the word justify in the sense of “acquitted,” “accounted righteous.” James uses it in the sense of being proved righteous by the works which are the result of faith.
It is a remarkable fact that while Paul uses the expression “rich in good works” (1 Tim. 6:18), James uses “rich in faith” (2:5). James exalts faith; its trial worketh patience (1:3); his Epistle opens and closes with strong encouragement to pray the prayer of faith (1:6, 5:14-18). He exposes the spurious faith which does not produce works by the question so emphatically rendered in the R.V. “Can that faith save him?” Paul is one with him in this when he says we are “created in Christ Jesus unto good works” (Eph. 2:10).
James compares God’s Word to a mirror, revealing the natural depravity of the heart of man. His description of the sins of the tongue is unequalled: “The tongue can no man tame”; but God can, for He can bring every thought into captivity to the obedience of Christ (2 Cor. 10:5).
1 and 2 Peter
Christ Our Precious Corner Stone
These are the Epistles of joy in suffering. 1 Peter chiefly the suffering of persecution; 2 Peter chiefly the suffering of temptation and of the surrounding apostasy. He speaks of himself as a witness of the sufferings of Christ (1 Pet. 5:1), and as an eye-witness of His majesty (2 Pet. 1:16); of partaking of Christ’s sufferings, and partaking of His glory (1 Pet. 4:13, 5:1).
Peter dwells on the sufferings of Christ and the sufferings of His followers. He to whom our Lord gave the commission “Feed My sheep,” delights in this Epistle to speak of Christ the Chief Shepherd (1 Pet. 2:25, 5:4), and of His servants as under-shepherds (5:2, 3).
He speaks of Christ the precious Corner Stone, and of believers as living stones in the same Temple (1 Pet. 2:4-8). By implication he speaks of Christ as our great High Priest by whom we offer spiritual sacrifices, and of the royal priesthood of all believers (1 Pet. 2:5, 9).
Peter brings out very fully the atoning work of Christ through His death, and precious blood shed for us (1 Pet. 1:18-20, 2:24, 3:18; 2 Pet. 1:4, 2:20), and he closes his writings where Paul, in his Epistle to the Thessalonians, began —the blessed hope of the Coming of the Lord (2 Pet. 3).
He throws radiant light on the inspiration of the Scriptures (see 1 Pet. 1:10-12; 2 Pet. 1:4, 16-21, 3:15). He also includes Paul’s writings under the same title as the Old Testament Scriptures, and shows that he wrote not in his own wisdom, but by wisdom given from above.
Note the use of the word Precious in both Epistles.
1 John
Fellowship With Christ
John wrote his Gospel in order that men might believe that Jesus is the Christ, the Son of God, and that believing they might have life through His Name (John 20:31).
He wrote his Epistle in order that those who believed on Christ might know that they have eternal life (5:9-13).
Consequently, as we find the word believe running through and characterising the Gospel, so here we have the word know running through this Epistle.
John gives the evidence for his own knowledge, that he has heard and seen and handled the Word of Life—Christ Jesus. He seeks to bring his hearers into intimate knowledge and fellowship with the Father and the Son, that their joy may be full (1:3, 4, 7, 2:13, 14).
This fellowship rests on salvation through the atoning work of Christ (1:7, 9, 2:1, 2, 12, 3:5, 16, 4:9, 10, 14, 5:11-13). It is received by faith (3:23, 5:1, 13). This faith results:
1. In the new birth (2:29, 3:1, 2, 9, 4:7, 5:1).
2. In forgiveness of sins (1:7, 9, 2:12).
3. In deliverance from the power of sin (1:6, 2:1, 6, 3:3, 5, 6, 9, 5:18).
4. In deliverance from the love of the world (2:15, 5:4, 5).
5. In victory over the devil (2:13, 14, 3:8, 4:4).
6. In keeping His commandments (2:3-8, 5:2, 3).
7. In love of the brethren (2:9-11, 3:10-19, 23, 4:7, 8, 11, 12, 20, 21).
8. In the fulness of the Holy Spirit (2:20, 27, 3:24, 4:2, 13, 5:6).
9. In Divine enlightenment and knowledge, by which we may know truth from error (2:20, 21, 27, 4:1-3, 6, 5:20).
10. In answered prayer (3:21, 22, 5:14-16).
And 3 John
Christ The Truth
The words truth and true occur twelve times in these two short personal Epistles. Both distinguish between the Truth and the errors which had already spread so widely in the Church, against which John warns his friends in the strongest terms.
Jude
Christ Our Keeper
First, we are to keep the faith. “Contend earnestly (the word is the same as strive, agonise, in Luke 13:24) for the faith once for all delivered to the saints” (ver. 3, R.V.).
Second, we are to keep ourselves in the love of God, that He may be able to keep us (21). Jude uses the word kept ironically in verse 6: the angels which kept not their first estate are kept in chains unto judgment. In verse 13 the same word kept is used: to sinners is kept the blackness of darkness for ever.
Third, the Lord is able to keep us from falling. It is a stronger word used here, guard, showing Christ’s power to protect us from the perils Jude has been enumerating, and, finally, to present us faultless before the presence of His glory in that great day.