NT601 New Testament Theology

Revelation Satan, Forces of Evil, Angels

Satan •Primary antagonist (Chap. 12) •Has already been defeated by death of Christ (12:7-12) •Final judgment (20:1-11) Powers of Evil •9:1-11; 11:7; Chap. 13 •Beasts defeated at second coming (19:11-21) Angels •Heavenly representatives of earthly churches (Chaps. 2-3) •Worship of God and the Lamb (Chaps. 4, 5) •Visionary agents (1:1; 17:1; 21:9; 22:6) Agents of Judgment (8:6; 15:1; 16:1)

Matthew People of God

Sometimes Matthew is characterized somewhat mistakenly as the most Jewish of all gospels when in fact it also emphasizes gentile inclusion. For example, Jesus is identified as in the lineage of God's chosen pagan immigrant, the Son of Abraham. Through Jesus' identification as in the line of Abraham, Matthew demonstrates Jesus to be in solidarity with gentiles since Abraham is the father of proselytes to the faith. Furthermore, the magi's inclusion in the birth narrative helps to demonstrate the inclusion of gentiles into the restoration of Israel. Perhaps the most explicit sign to the inclusion of gentiles is Jesus' great commission to make disciples of all nations (Matt. 28:18-20). Also noteworthy is that in contrast to the universalism of the great commission, Jesus also expresses a particularism of concern for Israel (Matt. 15:24). Jesus is seen as the true Israel. As noted, this is demonstrated through identifying as Christ as the Son of David and the Son of Abraham (Matt. 1:1). As the true Israel, Jesus rehearses Israel's story in the wilderness and demonstrates himself to be who Israel was supposed to be but could not be by passing the test in the wilderness. As the true restoration of Israel, he then reconstitutes a new qahal or people of God around himself which stands in continuity with Israel (Matt. 16:18). This is perhaps most evident in his selection of 12 disciples which symbolically correspond to the 12 tribes of Israel. The disciples then are to go out and expand his people, not marked by ethnicity but by response to the true Son of God (Matt. 28:18-20). The family of God now transcends familial ties (Matt. 23:8-12). In this way gentiles are now included in the people of God and the people of God are expanded. This new community shows concern for its members by carrying out discipline for the purpose of forgiveness and restoration (Matt. 18). The ultimate purpose of the new community is to spread God's presence and rule to the ends of the earth, the exact purpose Israel had all along (Matt. 28:16-20; Isa. 49:16). Note: Key references to gentiles (4:15; 8:11; 15:21-28)

Pauline Christology

The first theme to note in regards to Paul's Christology is that Jesus is the Messiah (Rom. 1:3; Eph. 1:20-22). He is also the Son of God (Rom. 1:3). He is also emphasized as Lord, especially in the Corinthian letters (1 Cor. 8:6). A unique contribution to Christology from Paul is his emphasis on Jesus as the New Adam (Rom. 5:12-21; 1 Cor. 15:45). He is the recapitulated reality of Adam. What Adam failed to do, Jesus has done perfectly. He is the human that God intended humanity to be and through this recapitulation he redeems his people from sin and death (Rom. 5:12). Another unique contribution is identifying Jesus as the "seed" of Abraham (Gal. 3:16). Thus, through being united to Christ in faith, both Jews and Gentiles are heirs to the promises of God to Abraham and are all part of the people of God. In Paul's letters, he also stresses Christ's deity which comes to the forefront in the two poems of exaltation in Colossians and Philippians (Col. 1:15-20; Phil. 2:6-11). These two poems of exaltation highlight the fact that Jesus shares in the very identity and being of God. He is truly divine. Furthermore, in the OT Yahweh is called Lord and, in the NT, Jesus is called Lord (1 Cor. 8:6). There are also a few trinitarian references found in Paul's letters (Eph 1:3-14; 1 Cor 12:4-6). Paul also focuses on what the death of Jesus accomplished. For one, Christ's death is a substitutionary atonement for sins (Rom. 3:25; Gal 3:13). Through Christ's work, he also brings redemption and the forgiveness of sins (Eph. 1:7). His death defeats the powers of evil and brings an end to the present evil age through their defeat (Col. 2:15; Rom. 6:1-10). Furthermore, it is Christ's resurrection that proves his defeat of evil and even more so, not only does his resurrection but through his death, he inaugurates the new creation and age to come (2 Cor. 5:17). Christ's resurrection also vindicates Jesus as God's Son and is a guarantee of Christian's future resurrection (Rom. 1:3; 1 Cor. 15). Christ's resurrection is the ultimate defeat of death (1 Cor. 15:50-57; Phil 3:10-11).

Matthew OT fulfillment

The first two chapters of Matthew demonstrate that Jesus is the climax of Israel's story. Jesus has come as the Son of David and the Son of Abraham to reign and rule on earth as Israel was supposed to do. In that way, Jesus fulfills the hope of Israel as the true Son of God (Hos. 11:1; Matt. 2:15). Jesus also fulfills the purpose of the law of Moses by reconciling his people to God and his presence (Matt. 5:18-20). Now, the life of the Christian is not marked by obedience to the law but obedience to Jesus.

John Christology

The gospel of John is known for its high Christology. Whereas the synoptics emphasize the divine role of Jesus as the Messiah, John emphasizes both Jesus' deity and humanity as inherently compatible. Famously, much of John's Christology comes from his prologue. The most distinguishable characteristic of John's Christology is his presentation of Jesus as the Word of God (John 1:1, 14). Just as the OT prophets brought the word afresh to God's people. Now, Jesus is the eschatological prophet, the actual Word incarnated. He is the ultimate revelation of God to humanity since he is literally God in the flesh (John 1:14). By identifying Jesus as God in the flesh, he also stresses his humanity. Another feature of John's Christology is Jesus as the Lamb. Just as in the OT, he is the Passover lamb presented as the sacrifice of atonement for sins (Exod. 12; John 18:28, 39; 19:14). His death on the cross is in fulfillment of OT and it is divinely planned (John 18:10-11). His death on the cross is ultimately the way that Jesus is glorified (12:16, 23; 17:1, 4-5). Christ's deity is in no way placed aside in light of his humanity. Jesus makes explicit claims to deity through his "I am" sayings which allude to OT theophanic texts (e.g., Exod. 3:14; Isa 41:4; 43:10; 45:22; 46:9). Jesus also asserts his preexistence and deity by identifying himself as being before Abraham (John 8:58). The deity of Christ is also expressed through his unique and close relationship to the Father. As the Son of God, Jesus submits to the Father's will and only does what the Father does (John 5:20-27). Jesus is also presented as life and is whom offers true life (John 5:21; 11:25). Since Jesus is the one in whom all life is created, then he also has the power for new creation life as exemplified in his resurrection (11:25; 17:3). Jesus offers a new quality of life that correlates to the life of the new creation (11:25-26; 17:3). There is also a present and future reality to the life that Jesus offers (5:29; 11:25-26). Jesus is also the bread of life which fulfills the bread which was given to Israel in the wilderness (John 6:35). He inaugurates the eschatological resurrection and in this way, he inaugurates the new creation (John 11:25). Similar to the synoptics, John also emphasizes Jesus as the Son of God. Here though, rather than term being used as a title, it is more so used as to indicate the unique relationship the Jesus has with the Father (John 3:16; 18:1; 5:19). In other words, in Matthew and Mark the title is somewhat connected to Jesus representing Israel, here it is more of a relational term. Jesus has been sent by the Father (John 3:16). Jesus also submits and does the Father's will and whatever the Father does, Jesus does (John 5:20-27). In this way, this emphasizes Christ as truly God. Jesus is also the Christ as John identifies in a sort of purpose statement for his gospel (John 20:31). He is the king at his crucifixion which shows him to be the long expected everlasting king of Israel (18:39; 19:3, 14, 19). A unique feature in John's gospel is also that John identifies Jesus as light (John 1:4; 8:12). As light and the revelation of God to humanity, he brings illumination and reveals the path to salvation to the world. Furthermore, Jesus is also presented as the fulfillment of OT festivals: Sabbath (5:2-9, 18), Dedication (10:22), and tabernacles (7:38; 8:12; 9:5). He is the true light for humanity in fulfillment of the feast of tabernacles (John 8:12). Significantly, John also presents Jesus as the eschatological fulfillment of the temple (John 1:14; 2:21; 4:21). As in the OT, the temple is the place of God's unique presence which is ultimately fulfilled in Jesus. Perhaps, most explicitly in the temple he proclaims that he is going to rebuild this temple in three days (John 2:21).

Ephesians People of God

The primary contribution of Ephesians to the people of God is presenting the church as God's people. Because of Christ's sacrificial work on the cross, Jew and Gentile have been made into one new humanity (Eph. 2:11-22). In this way, the people of God are being built up into the eschatological temple of God's unique dwelling place (Ezek. 40-48; Eph. 2:19-22). Another contribution of Ephesians to the people of God is to show that we have been united to Christ in his death and resurrection and seated with him in the heavenly realms (Eph. 2:5-6).

Revelation People of God

The seven churches in Asia Minor (Chs. 2-3) multiethnic - redeemed from every tribe, language, tongue and nation 144,000 - the full consummated people of God (7:1-8; 14:1-5 The Two Witnesses (Chap. 11) The Bride (19:7-8; 21:2, 15-21) Kingdom of Priests (1:5-6; 20:6; 22:1-5)

Revelation Worship

"Who is worthy of worship?" A book full of singing! Worship of God and the Lamb (Chaps. 4-5) Anti imperial Creation and Redemption as reasons for praise! Revelation is a call for God's people to worship God and the Lamb in the face of competing allegiances, no matter what the consequences it brings!

Revelation Compromise and Faithful Endurance

- 5 of the 7 churches are guilty of compromising with the pagan imperial system - Revelation functions primarily as a warning to these churches - Ideological critique of Rome and warning not to engage in its system (Chaps. 17-18) - Revelation's call to faithful endurance - The example of John (1:9) - The examples of Smyrna (2:8-11) and Philadelphia (3:7-13) - The example of Jesus, the slain Lamb (Chap. 5) - Calls to endure (Chaps. 2-3; 13:9-10; 16:15)

Ephesians Ethics

A key theme in Ephesians is also ethics. Paul urges his readers to live a life worthy and in conformity with the gospel (Eph. 4:1-3). Since Christ has done the ultimate work of reconciliation and made unity possible now in the life of the church, we should make every effort to seek unity (Eph. 4:1-3). The unity of the church should also reflect the unity in the Trinity that Paul presents in chapter 1.

Ephesians Christology

In Ephesians, Christ is shown to be the gracious and glorious provision of salvation from God (1:3-14; 3:1; 14-21). He is the exalted Lord and Davidic king (Eph. 1:20-22; Ps. 8, 110). The love of Christ is practically immeasurable (Eph. 3:14-21). It could be said that the dominant theme of Ephesians is the reconciliation of all things in Christ (Eph. 1:10). Christ has been exalted in his resurrection and has defeated the evil powers (Eph. 1:20-22; 2:1-10). His followers even now have unity with him as they have been raised with him (Col. 2:6). This reconciliation also has sociological implications on earth. Through Christ's sacrifice, he has done away with the dividing wall of hostility and made Jew and Gentile one, creating a new humanity for himself (Eph. 2:15). In this way, what has been done in heaven is now being actualized on earth through the unity of Jew and Gentile. Paul is convinced that through the rescuing of humanity that the defeat of evil powers has begun the reconciliation of all things. Putting on the full armor of God and fighting spiritual warfare is the way that Christians continue to seek reconciliation. Through pursuing the virtues outlined in chapter 6, we continue to defeat the enemy (Eph. Ch. 6).

Ephesians Holy Spirit

In Ephesians, the Holy Spirit performs several rather very specific tasks. The Holy Spirit seals (Eph. 1:13). The Holy Spirit fills believers (Eph. 5:18). The Holy Spirit produces unity (Eph. 4:3-4). The Holy Spirit provides revelation and understanding (Eph. 1:17; 3:5). Lastly, but certainly not least, the Holy Spirit is God's presence in the midst of the temple being built up in his people (Eph. 2:22).

Hebrews God

In Hebrews, the most notable contribution to God is that he is the one who speaks, notably of course, through his Son Jesus Christ (Heb. 1:1-2). God also speaks through his written word (Heb. 4:12).

2 Peter Salvation

Salvation depends on God's calling and choosing (2 Pet. 1:3; 10). Since God has taken the iniative in forming for himself a holy people, we should make every effort to live into that calling through holy ethical living, cleansing ourselves from sin (2 Pet. 1:9). This calling to salvation also has an eschatological dimension. What God has began with his calling, he will complete and his church will be found holy and brought into the eternal kingdom (2 Pet. 1:11; 3:14).

Revelation Christology

Christ as the Slaughtered Lamb - Background: Passover and Exodus (Exod 19:6 in Rev 1:5-6) - Sacrifice purchases people for God, fulfilling God's redemptive plan (1:5-6; 5:6, 9-10) - Exemplary for the saints (1:6, 9; 12:11) Messiah 1:5 and Psalm 89 Christ - 1:1; 11:15; 12:10 tribe of Judah, shoot of David - 5:5; 22:16 12:5 and Psalm 2 Son of Man (1:12-16) Daniel 7 Sovereign and authority to judge Present with the churches (2:1) Christ as Faithful Witness Witnesses to the truth of God (1:5) Linked with death and persecution (Jesus and the saints) Eschatological Judge (19:11-21) Christ as God Trinitarian reference (1:4-6) Exalted Son of Man (1:12-16) Sits on same throne as God (5:13) Receives same worship as God (5:13) Eternal - First and Last, Alpha and Omega •"The christology of Revelation is thus second to none in the New Testament in the status assigned to Jesus" (I. H. Marshall, New Testament Theology, p. 562) Death of Christ Sacrifice of sins (1:5-6; 5:9) Exemplary for saints Resurrection Conquers death and powers of evil (1:18) Gives life to his faithful ones (20:4-6)

Hebrews Faith and Perseverance

A key theme in Hebrews is faith. Faith in Hebrews represents a commitment to Jesus and trust in God's promises. Faith brings assurance and certainty about the future and things that we do not see (Heb. 10:22, 11:1). Chapter 11 of Hebrews specifically exhorts his listeners to faithful endurance through trusting in God's promises despite the appearance of the present. This of course is where the author provides a list of those that trusted in God despite the appearances to the contrary. One example of this is the way that Sarah trusted God's promise to Abraham even though she was beyond childbearing age (Heb. 11:11-12). In this way, through trusting in God's promises, faith preserves. And even though faith produces perseverance, the author of Hebrews famously still warns against falling away from faith (Heb. 2, 4, 6, 10, 12). There are several different ways of explaining the warning passages. A classical Arminian view would see the real threat of losing and falling away from the faith. A Classical Calvinistic view would stress the God's sovereignty in keeping his people and suggest the warnings are simply hypotheticals. Some under the Calvinistic paradigm would suggest that some may simply lose their reward and others may view the warnings as corporate in that the warnings apply to the entire body of believers. The pastoral aim of the author as it seems is to exhort his readers to faithful perseverance and he does this by comparing his readers to the Israelite generation in the wilderness. Unlike those in the hall of faith in chapter 11, the wandering Israelite generation did not trust in God's promises to deliver them to the promised land (Heb. 6:4-6). Nonetheless, a true saving faith trust in God's promises despite external appearances.

Pauline People of God

A key theme throughout Pauline literature that is related to justification and righteousness is the people of God. Paul works to show that because of Christ's work, both Jew and Gentile are equally apart of the people of God. In Galatians, Paul demonstrates that the promise to Abraham was to his "seed" not "seeds" which spoke of Jesus Christ (Gal. 3:16). Thus, now that Christ has come, only faith in Christ justifies his people and makes them heirs to his promises (Gal. 3:26-29; Rom 3:22). Jews cannot rely on the Law since they too are under sin and divine judgment (Rom. 3:22; 10:1-13). For as Paul demonstrates in Galatians, the law only functions as a temporary means that has been fulfilled in Christ (Gal. Chs. 3-4). In this way, both Jews and Gentiles have been justified and are together the people of God (Gal. Ch. 3). Furthermore, the church is the "New Israel" as the true children of Abraham since they are united to the seed that the promise was made to (Gal 3:16). The church is also the body of Christ (Eph. 1:23; Col 1:24; 1 Cor. 12). As one body, Paul also strongly desires unity (Eph. 2:11-22). For Paul, the dividing wall of the law has been broken down through Christ's sacrifice (Eph. 2:11-22) and many of his letters are intended to promote unity among his churches (1 Cor.; Philippians). Perhaps, most importantly the church is presented as the inaugurated eschatological temple of God, the unique dwelling place of his presence (Eph 2:19-22; 5:18; 1 Cor. 3:16-17). Lastly, the church is marked by baptism and the Lord's supper (Rom 6:1-5; 1 Cor 11:17-34). It is also marked by sound leadership (Phil. 1:1-2; 1 Tim 3).

John Obedience and Love

A major theme in John, especially for discipleship is obedience. One shows that they believe in Jesus and are seeking to follow him through obeying his commandments (John 3:36; 8:51, 52; 14:15; 15:10). Whoever obeys Jesus' commands is on the path to life (John 8:51-52). Loving Jesus must result in obedience to his commands (John 14:15; John 15:4-5). Followers show that they remain in Jesus by their love (John 15:4-5). Along with obedience, is John's emphasis on love. To obey Jesus' commands is in fact to love. It is as if obedience and love are intrinsically connected (John 13:34).

John Truth

A unique theme in the gospel of John is his emphasis on truth. Truth is closely related to Jesus himself (John 1:14; 14:6). In fact, the truth is so closely related to Jesus that it could be said that Jesus is actually the truth embodied (John 14:6). In this way, Jesus is the true revelation of God the absolutely true way to God. In other words, to follow Jesus means to seek the truth and to not follow Jesus is to seek falsehood (John 7:18). God's word is also true and conforms to his character (John 17:17). In sum, truth is both personal and propositional.

Mark Discipleship

A very significant theme in Mark is that of Discipleship. Compared to Matthew, the disciples are presented in much more negative light, sometimes having "no faith" and hardened hearts (Mark 4:40; 6:51-52; 8:14-21). They also fail to understand the parable of the sower (Mark 4:13-20). They even come close to the Pharisees (8:15). In some ways, the climax of the disciples' failings is Peter ultimately denying Jesus three times (Mark 14:30). Still, the portrayal of the disciples in Mark is not entirely negative (Mark 3:14; 6:30; 16:7). For example, Jesus commissions his disciples to go out and preach and drive out demons (Mark 3:14-15). The ultimate point of Mark's portrayal of discipleship is pastoral. Even though the disciples do not fully understand who Jesus is and fail to fully trust him, he is still committed to fulfilling his promises in and through them. There is still forgiveness and restoration because of Christ's work (Mark 16:6-7). Another theme concerning discipleship in Mark is the cost of being a disciple. In sum, the cost of discipleship entails the sacrifice of one's entire life. The parable of the sower suggests trouble and persecution for those that proclaim the gospel message (Mark 4:17). Furthermore, discipleship entails embodying the servant heart of Jesus and denying oneself of all that is necessary in order to follow him (Mark 8:34; 9:35). Ultimately, those who follow Jesus in true discipleship must take the same path that he took: suffering and death (Mark 8:26-37).

Colossians Ethics

Again very similar to Ephesians, ethics is a major emphasis in Colossians. Since we have been united with Christ, the true image of God in the heavenly realms, we should act like it! (Col. 3). Christians should strive to put off vices (Col. 3:5) and clothe ourselves with virtues (Col. 3:12). There is also an emphasis on unity, similar to Ephesians (Col. 3). It seems that Paul may have been combating a sort of Jewish mysticism that replaced the Christian life in Christ (Col. 2:9-12). Ultimately, only a life lived in the power of the new creation and in union with Christ is sufficient!

Mark New Exodus

An interesting theological motif that is found in both Matthew and Mark is that of the New Exodus. As the Son of God, Jesus recapitulates Israel's story demonstrating himself to be the true Israel (e.g., Mark 1:12-13). Mark introduces his good news with an OT quote from Isaiah 40:3 in reference to John the Baptist. The context of this verse is that of Isaiah's prophecy of a New Exodus. In this way, John the Baptist is preparing the way for the New Exodus and the restoration of Israel which is ultimately fulfilled in the one he is preparing the way for - Jesus (Mark 1:2-3). Similarly, Jesus also provides bread in the wilderness, just like Moses did as he led his people out of slavery (Exod. 16; Num. 11). Lastly, Jesus is anointed as the Passover Lamb who through his sacrificial death and resurrection leads his people into the promised land of the new creation (Mark 10: 45, 14:1-11).

Pauline Theology New Creation

Another dominant theme in Paul is the New Creation/New Age. In Jesus' death and resurrection the new age of salvation and new creation has been inaugurated (Isa. 65:17; 2 Cor. 5:17). This is in part symbolized in the baptism of the believer being united to Christ in his death and raising to new life (Rom. 6:4). In this way, the new creation has been inaugurated and yet the new creation and resurrection has yet to come in its fullness (Rom. 8; 1 Cor 15). In contrast, to the New age, the old age was the age of sin and death (Rom. 8:20-22). A particular marker of the old age, is the fact that humanity is dead in sin and under the power of the present evil age (Eph. 2:1-4; Rom 5:12-19; 6:23; Gal 1:4). Particularly striking, is the way that Paul envisions sin entering the world through man and now because of Christ we have been liberated from that power into the new age (Rom. 5:12-19; 6:23; Gal. 1:4). In other words, before the new Adam, we were in the Old Adam (Rom. 5:12-19; 1 Cor. 15:22). This is actually what Paul means by "flesh", to be under the control and power of sin and evil (Rom. 7:5; Gal 5:17-18). The Law then belongs to the Old Age of Sin and Death. As Paul notes in Galatians 3, the law belonged to the Old Age and was therefore only temporary (Gal Ch. 3). Thus, it stands that to be under the law is to be under sin (Rom. 6:14-15). For Paul, the law is not bad (e.g., Ps. 19; 119), but the law is of the Old Age and thus temporary. In a way, the Mosaic law always pointed toward the new creation and the law still now applies to the people of God it only now must be interpreted in light of Christ. All in all, the Old Age was under the influence of Adam (In Adam) with Sin, death, Flesh, and the Law. Now, in the new age, we are in the age of Christ (In Christ) with Life, Righteousness, Holy Spirit, New Covenant.

Pauline Salvation in Christ

Another key theme for Paul is that Christ brings Salvation. Through Christ, there is the forgiveness of sins and redemption through his blood (Eph. 1:7). Just as God, redeemed his people through the Exodus, he has now redeemed his people out from the bondage of the old age by his sacrifice. Christ provides justification for his people as both the justifier and the just (Rom. 3:21-26). When believers place their faith in Jesus, they are given a righteous status and thus are justified (Rom. 3:22). Justification is a forensic term meaning not guilty and is the opposite of the condemnation of Adam (Rom. 5:18-19). It is not that God overlooks sin but that sin has been dealt with justly through the work of Christ. Thus, by placing faith in Christ and through being united to Christ, the believer is declared righteous. Through justification, God reconciles us to his presence which also provides the impetus for sociological reconciliation of different ethno groups. There is an eschatological tension presented in Chapter 6 of Romans. Christ has ultimately defeated sin and death (Rom. 6:1-10) and yet the church still lives in the not yet but are called to live in light of the reality of sin and death's defeat (Rom. 6:11-15).

2 Peter Knowledge

Another theological theme in 2 Peter is knowledge. First, grace and peace come through knowledge of God and of Jesus our Lord (2 Peter 1:2). Virtues demonstrate knowledge to be fruitful (2 Pet. 1:5-6). Christians can escape the corruption and impurity of the world through knowledge (2 Pet. 2:20). All in all, it seems that growth in the knowledge of Jesus Christs serves Peter's rebuttal of the false teachers' doctrine. Growing in Knowledge of Jesus Christ seems to be a major pursuit for guarding against such false doctrines and denials of Jesus's Lordship (2 Peter 3:18).

Hebrews Christology

As mentioned above, the Christology of Hebrews is intrinsically intertwined with the fulfillment theme. The dominant category of Christology for Hebrews is Christ as the ultimate highpriest. The priesthood of the Mosaic law was never intended to be final but always looked forward to a future final priest in the order of Melchizedek (Heb. 7:11-17; Ps. 110; Gen. 14). Christ meets all of the qualifications! (Heb. 5:1-10). He is in the order of Melchizedek (Heb. 5:6). As the highpriest, Christ offers a definitive once and for all sacrifice for sin (Heb. 7:27; 10:26). The daily sacrifices that once were have been fulfilled in his ultimate sacrifice. Christ is also fully human which is necessary in order for him to function as our highpriest (Heb. 2:17). Since his children are flesh and blood, so too Christ had to be fully human in order that he may effectively mediate between God and humankind (Heb. 2:17; 4:15). In the respect, in order for Christ to be the high priest, he had to be both fully human and fully divine to offer an eternal redemption. Another theme in Christology is that Christ is both revelationally and ontologically the Son of God (Heb. 1:1-4). As ontologically God, he is truly divine. One way that the writer of Hebrews demonstrates this by declaring both Jesus and God are the builder of the house of God's people (Heb. 3:3-4).

Colossians Christology

Colossians espouses a high Christology that is succinctly captured in the hymn of chapter 1 (Col. 1:15-20). The Christology of Colossians could be summed up as Christ as supremacy of all things (Col. 1:18). He is said to be the image of the invisible God, that is he is the revelation of God (Col. 1:15). In this way, Colossians also echoes a unique theme of Pauline Christology. That is, he is the New Adam. He is the New Adam because he has been revealed to be the true image of God (Gen. 1). He is ultimately what humanity was supposed to be but could not be. He is also given the title of "firstborn" which is a title indicating his sovereignty (Col. 1:15). Christ is also sovereign over the new creation and he is head over the church (Col. 1:18). Too much importance, Christ is also said to have the fullness of the Godhead dwell in him (Col. 1:19; 2:9). When it comes to Christ's work, like Ephesians, there is an emphasis on the reconciliation that the work of Christ brought through his work on the cross to all things (Col. 1:20). Christ's work is also seen as having defeated the evil powers, rendering a fatal blow to them (Col. 2:15). In this way, he has ended the reign of death and sin (Col. 2:11-12). He has also offered the forgiveness of sins (Col. 2:13-14). Like Ephesians too, Colossians also emphasizes the unity that the believer has with Christ (Col. 2:12-13, 20). The believer has been buried and raised with Christ as symbolized in baptism (Col. 2:12-13). In some sense, the believer has already been united to Christ in the heavens and now he or she must live out that reality here on earth (Col. 3:1-4). This, at it seems, is in congruence with the eschatological tension found elsewhere in Paul (Rom. 6:1-11). Sometimes this is referred to as the indicative and imperative. Since, we are now joined with Christ in the heavenly realm, we must now live out that reality, putting off the body of flesh, (Col. 2:11). We should put off the old self and put on the new self (Col. 3:9-10). This of course is the "not yet". Ultimately there is a process of renewing that has yet to be completed (Col. 3:10). Also, since Christ is the true image of God, by virtue of belonging to him, we are being renewed into the true imaged of God, that is Jesus Christ, the New Adam (Col. 3:10). Believers still need to resist the forces of the world (Col. 2:20). We still need to set mind on the things above (Col. 3:2). We still need to put to death divisive sins (Col. 3:5). We also need to put on loving virtues (Col. 3:12-14).

2 Peter Eschatalogy

Considering, the false teachers' emphases, 2 Peter does contribute to the theme of eschatology. In contrast to the false teachers, Peter affirms that Jesus is the Lord who will return one day (2 Peter 3:10). Even though it may seem that the Day of the Lord has been delayed, it is more so that God's time is different (2 Peter 3:8-9). God views time from an eternal perspective and thus what seems like a delay is no delay at all. In fact, he is instead forbearing, desiring none to perish (2 Peter 3:9). More so, on the Day of the Lord, the heavens and the earth will be purified and made new bringing about the perfect dwelling of righteousness (2 Peter 3:10-13). The ultimate impetus of this forthcoming events is to live holy lives now in anticipation of that day (2 Peter 3:14).

John Holy Spirit

For John, the Holy Spirit is agent of new birth who gives life to those that trust Jesus and enter the kingdom of God (John 3:5; 7:37-38). John gives extensive treatment in chapters 14-16 on the "paraclete" which is one of the most comprehensive treatments of the Holy Spirit in all of the NT. Here, John expounds upon the function of the Holy Spirit. The Holy Spirit is the advocate of the Father who indwells believers (John 14:17). Paraclete is actually a legal term to denote someone who represents or advocates for another in a court of law. In this way, the Holy Spirit will testify on Jesus' behalf (John 15:26-27). The Holy Spirit will also teach and remind the disciples of all that Jesus taught (John 14:26). Lastly, the Holy Spirit will convict the world of sin and righteousness and judgment (John 16:8).

Pauline Holy Spirit

For Paul, the Holy Spirit in the midst of God's people is proof that the new age of salvation has arrived (e.g., Isa. 32:15; Ezek. 36:2; Joel 2:28). It is a gift as a foretaste of the eschaton (Rom 8:11; 22-23). ). The gift of the Holy Spirit is also proof of the true people of God (Gal. 3:2-6; Rom. 8:9; 16). The Holy Spirit is the promise of Abraham that is now given to all (Gal. 3:14). The Holy Spirit also plays a role in sanctification. Sanctification or being made holy comes not from the law but by being in step with the Spirit (Gal. 5:22-26). Through being involved in sanctification, the spirit is in turn also involved in salvation (1 Cor. 6:11). The Holy Spirit also fills believers (Eph 5:18). Lastly, the Holy Spirit is a guarantee of a future eschatological salvation (Eph. 1:13-14).

Revelation God

God is Sovereign Creator - The Lord Almighty 7x (1:9; 4:8; 11:17; 15:3; 16:7; 19:6; 21:22) - The throne of God (Chap. 4) - also a critique of imperial power - One who was and is and is to come (Chap. 1) - Alpha and Omega - Creator of all things (4:11) and of a New Creation (21:1) - Holy and Transcendent (Chap. 4) - Righteous and True Judge (Chap. 4; 15:1; 16:5, 7; 19:1) "The holiness and righteousness of God require the condemnation of unrighteousness on earth and the destruction of the powers of evil that contest God's rule on earth, so that their rule may give place to the coming of God's kingdom on earth" (Bauckham, The Theology of the Book of Revelation, 40). - Imminence and Nearness (7:15-17; 21:3-4) The evidence of the throne in the new creation

Matthew Kingdom of God

In all three of the synoptics, the kingdom of God is perhaps the most characteristic feature of Jesus' teaching. In Matthew, the kingdom of God is famously referred to as the kingdom of heaven. In short, the kingdom of God refers to the dynamic reign or rule of God. Though the phrase is never precisely used in the OT, the idea is certainly there. In fact, in the garden, Adam and Eve are called to reign and rule with God as his vice regents (Gen. 1:26-28). At Sinai, Israel is designated a kingdom of priests (Exod. 19:6). Furthermore, the psalms and specifically the Davidic promise prophesy about a time when God will establish his rule over Israel and the nations through a Messiah (2 Sam. 7:14; Ps. 2, 89, 110). For Matthew, the dynamic reign of God promised in the OT has arrived in the person of Jesus and his campaign. He has come to do what Adam and Israel failed to do. The kingdom of God has a present and future dimension. People can enter the kingdom now and experience its blessings even though the full manifestation of the kingdom has yet to fully manifest itself (Matt. 4:17; 12:28). The future consummation of the kingdom has yet to come (6:10). The church are those that make up the kingdom and manifest its presence in the world as they embody the ethics of the kingdom espoused in the sermon on the mount (Matt. Ch. 6). The ethics presented in the sermon of the mount are for the people of God now in anticipation of the final perfected righteousness of the future kingdom.

Matthew Discipleship

In comparison to Mark, Matthew has a slightly more positive portrayal of the disciples. Whereas in Mark, the disciples are said to have no faith, in Matthew, they atleast have "little faith" (Matt. 8:26). Overall, Matthew appears to have a more balanced portrait of Jesus' disciples.

2 Peter People of God

In contrast to the false teachers, the people of God are actually called and chosen to be who they are in salvation (2 Peter 1:10). Thus, they are to live into that call and exhibit holy living seeking to be found blameless on the Day of the Lord (2 Peter 3:14). The proclamations of the false teachers are incorrect and because God is coming again on the Day of the Lord, the chosen must seek to live in light of that reality. The end should ultimately compel his people to live holy lives. This holy living is not lived on our own but rather through God's divine power in us (2 Peter 1:3).

2 Peter Christology

In terms of Christology, 2 Peter exalts Christ as Lord and savior (2 Peter 1:11; 2:20; 3:18). Peter also seemingly equates Jesus with God by in the salutation of verse 1. Though Peter does not focus on Christology as do other NT letters, it is clear that he sees Jesus as fully divine. He does speak of Christ's earthly life, citing that Jesus was God's son, thus the recognition of Christ's humanity is not entirely absent.

John Eschatology

John is famously known for having a strong realized eschatology which is made evident in the life of Jesus. Jesus offers eternal or eschatological life in the present (John 5:21; 11:25-26; 17:3). Jesus offers the bread of life (John 6:35). Likewise, future judgment is already present (John 12:31). Because of Christ's work, the devil already stands condemned (John 16:11). Even though the eschaton is "already" for Joh and that is indeed his emphasis, there are still future elements to his eschatology. For example, there will still be a future and physical resurrection (John 5:28-29). There will also still be future judgment and condemnation (John 12:47-50). Likewise, John includes both Jesus' departure and return as he goes and prepares a place for his followers (John 14:2).

Revelation Eschatology

Judgment - 7 seals, trumpets, bowls - preliminary judgments that call for repentance and anticipate the final, end-time judgment - Relationship - Exodus plagues - Final judgment - Chaps. 18-20 - series of "removal" (judgment) scenes. - Removal of everything opposed to God's kingdom to make way for a new creation - God must judge everything that is opposed to his purposes of establishing a loving, just, and holy society. - Salvation - The Millennium (20:1-6) - Function in Revelation - Resurrection and Vindication of the saints at judgment of Satan - New Creation - 21:1 - Isa 65:17 (see 2 Cor 5:17) - Continuity vs. Discontinuity - New Jerusalem - 21:2 - Isa. 52:1; 54:11-12; 65:19 - New Jerusalem as People over place - Consummated people from Israel and Church - Significance of 12 - New Covenant - 21:3 - Ezek. 37; Jer. 31 - Covenant formula: "I will be their God, they will be my People" - New Temple New Exodus - Trumpet and Bowl Plagues - Chap. 15 - song of Moses - 21:1-2 - no more sea, and promised land Restoration of Eden - 22:1-2 - 22:4-5 - kings and priests ruling over new creation (Gen. 1:26-28) Inclusion of the Nations - 21:24 - Isa. 2:2-4; 60 - Fulfillment of Abrahamic promises (Gen 12) - Contrast with their destruction (Rev. 19-20) Imminence and Delay - Jesus is coming "soon" (1:3; 22:12, 20) - Delay

Mark Kingdom of God

Like in Matthew, the Kingdom of God is perhaps the most prominent characteristic of Jesus' teaching. At the onset of his ministry, he announces that the kingdom is at hand and is closely connected with the good news (Mark 1:15). The dynamic, powerful reign of God that was promised in the OT has indeed arrived in the person of Jesus. He is indentified as the Son of David (10:47). He also rides into Jerusalem on a colt while many proclaim him to be the Son of David (11:1-11). Though there is a present dimension to Jesus' kingdom, there is also a future dimension to the kingdom just like in Matthew (Mark Ch. 13; 15:43). As the Son of Man from Daniel 7, he will one day return to consummate the kingdom (Mark Ch. 13; 15:43).

Mark Eschatology

Mark 13 concerns eschatology. This is commonly known as the Olivet Discourse. As the Son of Man Jesus has been given authority to judge and he will bring judgment on both the present generation of Jews that rejected him and those at the end of history (Mark 13: 5-23; 24-36). The first half of Mark 13 concerns the judgment of the present generation of Jews culminating in the destruction of Jerusalem and the temple in A.D. 70 (Mark 13:14-23). Furthermore, the events described will generally characterize the church age. There will be false messiahs, wars and rumors of wars, earthquakes, famines, persecution, gospel preached to all nations, family betrayal. Lastly, the Son of Man will come back at the conclusion of history in judgment and to establish his kingdom (Mark 13:24-36). Thus, the ultimate impetus for discipleship is to be alert and prepared for his coming since no one knows when that is (Mark 13:32-38).

Mark general theology

Mark is the only "gospel" that calls itself a "gospel". In fact, the very first verse perhaps indicates the most prominent theme of Mark: Jesus is the Messiah, the Son of God. In the opening chapter directly after Chapter 1:1, the quotation is from Isaiah 40 which is in the context of the restoration of Israel. Thus, when Mark uses gospel, he is effectively saying that Jesus has come to restore Israel! He has come in fulfillment of Isaiah's good news (40:9; 41:27; 52:7; 61:1. The "gospel" is also in opposition to the claims of Caesar and the Roman empire since the gospel was used to announce their reign.

Matthew Christology

Matthew's gospel espouses a high Christology. Christ the Messiah has come as the fulfillment of Israel and to be who Israel was supposed to be but was not. To demonstrate this, from the onset of his gospel, Matthew identifies Jesus in the lineage of both David and Abraham (Matt. 1:1). Furthermore, this identification of Jesus as both the Son of David and Abraham demonstrates Jesus to be the climax of Israel's story. He has come to fulfill the Davidic covenant and establish an everlasting kingdom and he has come to fulfill the promise to Abraham to be a blessing to all nations (Gen. 12:1-3). The inclusion of gentiles in the redemption of God's people is suggested by the inclusion of four women in Jesus' genealogy (Matt. Ch. 1). Furthermore, the maji present at Christ's birth also indicates the inclusion of gentiles (Ch. 2). As the fulfillment of Israel, Jesus in a way, retraces Israel's Exodus story and leads his people in a new exodus. This is symbolized in chapter 2 when Jesus is actually exiled to Egypt because of King Herod before his return and subsequently his messianic campaign (Matt. 2:13-23). He is also tempted in the wilderness like the Israelites, except he actually passes the test (Matt. Ch. 4). In this way too, Jesus is presented a sort of New Moses who is going to lead his people out of exile and into the promised land of the new creation. This, of course, is fulfilled in his sacrificial death and subsequent resurrection. Other features of Christology include an emphasis on Jesus as the "Son of God" which is related to the fulfillment of Israel. He is the true Son of God (Matt. 2:15; 11:27; Hos. 11:1). God as Immanuel or God with us (1:23; 28:20). He is the actual presence of God with his people. Jesus is also "Lord" with universal authority (8:25; 28:16-20). Another title Jesus is given is "Son of Man" which both represents his humanity and deity. This title finds its background in the son of man figure of Daniel 7 and thus it is also related to Christ as eschatological judge (Matt. 24). Jesus is also a servant (3:17; 12:18-21). Jesus is a teacher as exemplified in his manifesto for the kingdom (Matt. 6). Jesus is also wisdom (Matt. 11:25-30). Connected with son of man, Jesus is also end-time judge who ushers in the kingdom of God (Matt. 24).

Hebrews Fulfillment of the Old Age in the New Age

More than any other NT book it seems that the emphasis in Hebrews is that there has been a salvation historical shift in the ages that has been revealed in Christ (Heb. 1:1-2). In sum, he argues from the OT as to why would his readers want to go back to a previous age of salvation history. Thus, the main Christological theme of Christ's supremacy is intrinsically connected to the fulfillment theme. The author of Hebrews points to the insufficiency of the Old sacrificial system and how they have ultimately been fulfilled in a new and better system (Heb. 9:9-14, 10:11). Christ's sacrifice, being the high priest, was the ultimate bloody sacrifice that the previous sacrifices all pointed toward. The new covenant has now arrived in Christ (Heb. 8:3-6). There is also a sense of perfection that the new age and new covenant has brought. The Old system was incapable of ultimately and finally dealing with sin but now Christ has fully and completely reconciled others to God (Heb. 7:19; Ch. 8; 9:9). Furthermore, he Old Covenant and law was inadequate for dealing with sin and always looked forward to the new covenant (Jer. 31:31-34; Heb. 8:8-12; 10:1). Likewise, the priesthood of the Mosiac law was never intended to be final but always looked forward to a future priest in the order of Melchizidek (Heb. 7:11-17; Ps. 110). Christ has also fulfilled the Sabbath rest that the OT looked forward to (Heb. 3-4). The ultimate final rest was not brought through Joshua entering the promised land but through Christ and his work (Heb. 3-4). For, if the final rest occurred with Joshua then there would have been no reason for psalm 95, years later.

Mark Christology

One of Mark's most significant contributions is to that of Christology. From the onset of his gospel, Mark is concerned with Jesus as the Messiah, the Son of God (Mark 1:1). Mark seems to give emphasis to Jesus as Messiah instead of his message. One way of organizing the book of Mark is to the first shows that Christ is indeed the Messiah through his mighty works and then after Jesus is revealed to be the Messiah at the transfiguration, then the rest of the narrative demonstrates the work of the Messiah (Mark 8:29). A prominent story that demonstrates his Messiahship is when he shows himself to have the authority to forgive sins (Mark 2:1-12). Early in his ministry, a demon confesses Jesus to be the Holy one of God (Mark 1:24). He is also confessed to be the Son of David which is a qualification of his messiahship (10:47; 12:35). Another way that Mark shows Jesus to be the Messiah is through his announcement of the kingdom. If Jesus offers the kingdom, then the everlasting king must be present (Mark 1:15). Since he offers the kingdom, Jesus is in fact the person through whom God is establishing his kingdom. There are two key titles that Mark gives to Jesus. Those are "Son of God" and "Son of Man". As indicated in the first verse of the gospel, the title "Son of God" seems close to a messianic title (e.g., 2 Sam. 7:14; Psalm 2:7). The "Son of God" indicates Jesus' closeness to God and the fact that he is God's true Son as Israel was supposed to be. At his baptism, he is affirmed to indeed be God's Son (1:9-11). Jesus also succeeds where Israel failed in resisting the temptation of the Satan in the wilderness (1:12-13). At the transfiguration, Jesus is acknowledged as the Son of God by the Father (9:7). The second title is that of "Son of Man". While some exclude this title from referring to anything other than Jesus' deity, it actually likely has its background in Daniel 7 where the Ancient of Days (God) gives the son of man a kingdom to rule. In this way, the title primarily refers to his divinity rather than his humanity. The title is also closely connected to his suffering and death (8:31; 9:12, 31; 10:33, 45; 14:21, 41). Likewise, the Son of Man title is closely connected to theme of suffering servant. Jesus predicts his death three times (8:31; 9:31-32; 10:32-34). Furthermore, through his suffering death, he redeems the life of many and establishes a kingdom as the Son of Man (Mark 10:45; Isa. 53). Through his sacrificial death, Jesus is a substitutionary atonement for the people (Mark 10:45; Mark 14:24). Furthermore, like the suffering servant from Isaiah 53, he remains silent before Pilate and those that wrongly accuse him (Mark 14:60-61; 15:4-5; Isa. 53:7). Lastly, the Son of Man also functions as the eschatological judge who will one day return to consummate his kingdom and vindicate his followers (Mark Ch. 13). A final note on Christology is that discipleship ultimately means to follow the path of the suffering servant, take up one's cross, and sacrificially serve as he did (Mark 8:26-37).

2 Peter General Theology

The theology of 2 Peter follows closely to the same tradition as Jude. Both letters are seeking to rebut a competing doctrine and safeguard their churches from its effects. As it seems, some false teachers are denying the Lordship of Christ and thus subsequently deny that there is a future day of judgment (2 Peter 2:1; 2 Peter 3). If there will be no future Day of the Lord, then of course, this leads to licentious and ultimately immoral living (2 Peter 2:18-19). Lastly, these false teachers also deny the authority of scripture and the nature by which the prophets prophesied (2 Peter 1:20-21). These false teachers are actually proof that the last days have arrived (2 Peter 3:3).