First Draft of New Testament (Matt. - 2 Pet. Only)
1. The Gospel of St. Matthew
The Gospel of Matthew nowhere names its author, however the ancient tradition of the Orthodox Church is that this Gospel was written by St. Matthew the Apostle. Also, this Gospel is traditionally associated, in the writings of the Fathers[1] and in Iconography[2] with the Living Creature of Revelation 4 who is made in the likeness of a man. The reason for this association is that the Gospel reveals Jesus as the Son of Man. This Gospel makes a special case that Jesus is the fulfillment of the promises made to Abraham, and that Jesus is the heir of David and rightfully is the King of Israel, thus the geneology of chapter one that culminates in Jesus begins “The book of the generation of Jesus Christ, the son of David, the son of Abraham”. According to both Papias[3] and St. Iraneaus[4] the book was originally written in the language of the Jews and was only translated into Greek later. Along with the Gospels of Ss. Luke and Mark, this Gospel is called synoptic[5]. Like the other three Gospels, the Gospel of St. Matthew contains an account of Jesus’ death and resurrection. Unlike any of the other Evangelists, only St. Matthew records the story of the Magi who visited and worshiped Jesus. And St. Matthew also includes much of Jesus teaching regarding the eschatological nature of the Church and the Kingdom of God as lived by Christians in this present age[6].
2. The Gospel of St. Mark
In A.D. 62-63, when the Apostle Paul was taken to Rome in chains St. Mark was in Ephesus with St. Titus. But St. Mark left Ephesus to join St. Paul in his suffering and it was in Rome wrote the shortest of the four Gospels[7]. Dramatically different from St. Matthew’s Gospel, with its careful geneology that traces the ancestory of Jesus back to the Prophet King David is St. Marks blunt and short geneology: “The beginning of the gospel of Jesus Christ, the Son of God...” The directness of this Gospel, as revealed in the use of such transition words as “immediately” and “straightway” make the reader feel St. Mark’s urgency. Like the Holy Prophet Jeremiah who likened the word of God in his heart to fire shut up in his bones[8], St. Mark is burning up to tell us the Good News. He cannot wait. At the very beginning of his Gospel, St. Mark points back to the Holy Prophets of old. In looking back to the Prophets, St. Mark shows Jesus as the fulfillment of prophecy. The prophetic character of this book is confirmed by the writings of the Fathers[9]. This Gospel and its writer are associated with the Lion-headed Living Creature of Revelation chapter four[10]. This Gospel is one of the Synoptic Gospels.
3. The Gospel of St. Luke
The Gospel of St. Luke, like the Gospel of St. Mark, was written in Rome during the years A.D. 62-63 while the Evangelist was visiting St. Paul.[11] However, the Church teaches that St. Luke relied on the memory of the Theotokos[12] for his account of the Nativity of Jesus, and this Gospel contains the most detailed account of Jesus’ birth and childhood. This Gospel is the first of a two book set: The Gospel of Luke and The Acts of the Apostles, in which St. Luke tells the story of Jesus and the early years of the Church. In the Fathers[13] and in the Iconography[14] of the Orthodox Church this Gospel is associated with the Living Creature of Revelation 4 that resembled a bull, for Luke shows Jesus in his priestly nature. The Gospel of Luke is the last of the Synoptic Gospels.
4. The Gospel of St. John
St. John the Theologian wrote this Gospel on the island of Patmos in the Aegean Sea. The time of the writing was near the end of the 1st Century, during the last years of Diocletion’s reign or the first years of Nero’s reign[15]. The Church’s Iconography teaches that this Gospel was dictated to St. Prochorus[16], who accompanied St. John during his exile to Patmos. And although this Gospel was the last of the four to be written it is put first in most Orthodox Bibles and Gospel Books as it is the first read in Church’s lectionary beginning on Pascha. This Gospel is unlike the other three Gospels in that St. John seeks to explain what is going on. For instance, all of the synoptic Gospels contain the story of Jesus’ last supper in the upper room with his twelve disciples but only the Gospel of St. John tells us what that event was about.[17] An example of this is John 6:26-58 in which the meaning of the Mystical Supper is explained. Each of the other Evangelists related the event, but only St. John explained what was going on. The iconography of the Church, in addition to showing St. John dictating this Gospel to St. Prochorus also associates St. John and this Gospel with the eagle-like Living Creature of the fourth Capter of Revelation[18].
5. The Acts of the Apostles
Like the Gospel of Luke, this book is written by Luke the Evangelist and Apostle of the Seventy. It is addressed to Theophilus and deals with many important events in the life of the Church. It begins with the Ascension[19] and Pentecost[20] and continues through the first persecution[21] of the Church by the Jews, the first Martyr[22], the Conversion of St. Paul, the Apostolic Council in Jerusalem, and the missionary journeys of St. Paul. The book ends with St. Paul under house arrest in Rome, continuing to teach and preach to all who would come hear him[23]. This book is read aloud in Orthodox churches during Holy week, during the wake for a reposed priest and over the Tomb of Christ just before the start of the Paschal Liturgy.
6. The Epistle of St. Paul the Apostle to the Romans
This letter was authored by St. Paul, probably sometime from A.D. 55 to A.D. 57[24], when St. Paul was in Corinth, during his third missionary visit[25] to that city. The occasion for the writing of the epistle was St. Paul’s intention to visit Rome.[26] A question that needs to be answered is who is St. Paul. In the first verse of the book St. Paul calls himself an Apostle but he was not one of the Twelve who were chosen by Jesus. He was not even one of the men who had been with Jesus from the beginning[27]. Nevertheless, Paul was called by Jesus[28], received by the Church[29] and set apart by the Holy Spirit[30] to be an Apostle. The Church has always numbered St. Paul among the Apostles[31] and confirms his calling in her Iconography[32]. The letter can be divided into major sections[33]: Introduction (1:1-17), The guilt of the world (1:18 – 3:20), Salvation through faith in Jesus (3:21-5:21), Theosis by union[34] with Jesus’ death[35] and resurrection[36] in baptism (6-8), Jewish unbelief (9-11), Christian life and service to the Glory of God (12:1-15:13), Concusion (15:14-16:27). More than anything else in this letter, what strikes me is how it begins with St. Paul’s words expressing ardent desire to visit the church at Rome and ends with that same love being expressed again. In fact, at the end of the letter it seems he loves everyone in Rome and wants to send his greetings to each individually! All of the theology of salvation in this very long letter is fitted between these two expressions of love. Theology begins and ends with love, for God is love[37].
7. The First Epistle of St. Paul the Apostle to the Corinthians
Written by St. Paul in the mid 50’s[38] to this church that he founded[39], this letter is full of chastisement and scolding as well as encouragement and explanation of doctrine. The occasion for the writing of this Epistle is a letter St. Paul received from the church at Corinth[40]. The church wrote to him with certain specific questions about how they ought to behave and St. Paul took the opportunity to correct a general carnality in the Corinthian church. Although the most famous passage in this letter is the 13th chapter, perhaps the most important part of the letter, at least as far as correcting the disharmony in the church at Corinth, and the problems of the Church everywhere, is to be found in Chapter 10 where St. Paul reminds the Corinthian church and all Orthodox Christians that we are one in Christ because the Eucharist is one, and we partaking are joined together in Christ. The letter ends with a long explanation of the resurrection of the dead and a direction to collect money for the poor Christians in Jerusalem. It needs to be noted, because it gives rise to an issue in 2nd Corinthians, that in this letter St. Paul judges a case of incest[41] in the Corinthian church and has the guilty party cast out from the Church.
8. The Second Epistle of St. Paul the Apostle to the Corinthians
In this very personal and candid letter, St. Paul finds it necessary to defend his authority over the Corinthian church, even more than he had to in his first letter to them. Revisiting the incest issue, St. Paul commands the church at Corinth to re-admit the repentant man[42] whom he previously ordered to be cast out. He explains that this is for the good of the whole church (“lest Satan should get an advantage of us”) not just for the good of penitent man. There is a very lengthy part of the letter dealing with the collection for the poor in Jerusalem and Christian liberality with money, in general. He also describes being caught up to Paradise[43] fourteen years prior to the writing of this letter.
9. The Epistle of St. Paul the Apostle to the Galatians
The occasion for the writing of this, the sternest and most angry of all St. Paul’s letters is the acceptance of the Church of Galatia of the teaching of the Judaizers. Paul begins the letter with a defense of his Apostolic calling (“not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead”[44]) and then reminds the Galatians that he has already combated their heresy in no less a personage than the great Apostle Peter. From then he goes on to explain the Gospel and contrast it with the false gospel they were following. Throughout the letter St. Paul is uncompromising in his assertion that we are saved by God’s grace and can not earn salvation through ritual observance. If the message of this book can be summarized in just a few verses, it seems to me that the verses read during the Divine Liturgy on the Feast of the Nativity of Our Lord would do the job best: “But when the fullness of the time was come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons. And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ.”[45] But St. Paul is very practical. He gives us a measuring rod in Chapter 5 when he tells us that the Spirit bears fruit; by this list of Spiritual fruit we can judge our lives and repent of our sins.[46]
10. The Epistle of St. Paul the Apostle to the Ephesians
Because the of some peculiarities of this letter (e.g. some ancient manuscripts lacking the words “who are at Ephesus”, the lack of personal greetings such as in Romans), some people think that this book was not in fact written to the local church in Ephesus but was intended as a letter to the whole Church.[47] The Orthodox praxis however maintains that this letter was indeed written by St. Paul to the Ephesian church, and says so every time the letter is read during the Divine Liturgy[48]. As Father Thomas Hopko has written[49], “[St. Paul] uses many words in long sentences, overflowing with adjectives, in his effort to accomplish his task. Defying a neat outline, the main points of the message are clear.” The main points are these: Christians have a certain standing[50] due to God’s grace (1:3 – 3:21), and there is a certain way Christians are supposed to live their lives (4:1 – 6:20).
10. The Epistle of St. Paul the Apostle to the Philippians
Like Ephesians and Colossians this letter was written from Rome when St. Paul was Nero’s prisoner[51]. It seems that in this letter we see St. Paul as he knows he is soon to die[52] and is looking back on his ministry. Remembering them with fondness, like a master potter remembers his best made vase, he is full of love for the Church at Philippi and calls them his “joy and crown”[53]. An important thing to notice in the book is the reference to the bishops and deacons[54], which affirms Orthodox ecclesiology. Worthy of special note is Philippians 2:5-11 which the Orthodox Church reads on the Feast of the Dormition of the Theotokos. The letter can be outlined[55] as follows: Introduction (1:1-7), Christian joy in spite of suffering (1:8-30), Christian joy in service (2:1-30), Christ the goal, faith, desire and hope of the Christian (3:1-21), Christ the Christians Strength (4:1-19), Conclusion (4:20-30)
10. The Epistle of St. Paul the Apostle to the Colossians
If there is an overarching theme in this letter, it is the pre-eminence of Jesus Christ. Verses 15-23 of the first chapter leave no doubt concerning the nature of Jesus - his deity, his eternity, his power, all-encompassing being. And the reason for this being the theme of the letter is that St. Paul was combating the heresy of Gnosticism[56]. Thus we find in the letter warnings against being deceived by “enticing words” (2:4), as well as statements that God really was incarnate (2:9) in Jesus, that Jesus created everything else (including the angelic powers) (1:16), and physically died (1:22). But most tellingly, St. Paul is unambiguous when he writes that the Colossian Christians are to “be filled with the knowledge[57] of his will in all wisdom and spiritual understanding (1:9)” and that in Jesus are “hid all wisdom and knowledge (2:9)”. If it is true that the Church in Colosse was coming under the influence of a Gnostic heresy, there could be no doubt what side of the issue St. Paul and the Orthodox Church are on: Christ is God in the flesh, the Gnostics are merely teachers of vain deceit. Again, as in all of St. Paul’s letters, this high theology is not separated from practical application. If Christ is whom St. Paul says he is and if Christ did the things St. Paul says he did, and if the Colossian Christians are participators in the deeds of Christ (3:1), if Christ is their life (3:4), then they should live Christ (3:2-4:6).
11. The First Epistle of St. Paul the Apostle to the Thessalonians
Because both the first and second letters to the church at Thessalonica have so much in common with each other I will only give a brief outline of First Thessalonians here, reserving fuller discussion of the first epistle for my treatment of the second epistle.
Introduction (1:1), Thanksgiving (1:2-4), Thessalonica as the ideal church whose faith is life-transforming and contagious (1:5-10), St. Paul’s recounting of his ministry in Thessalonica (2:1-20), St. Paul’s on-going concern for the Church in Thessalonica (3:1-13), Instructions for living a Christian life (4:1-12), Concerning reposed Christians, the return of the Lord, and the resurrection of the dead, and the Last Judgement (4:13-5:11), final exhortations and conclusion (4:12-28)
12. The Second Epistle of St. Paul the Apostle to the Thessalonians
The two epistles to the church at Thessalonica are considered by most scholars to be the earliest New Testament documents, written sometime between A.D. 45[58] and A.D. 51[59]. In both the letters St. Paul deals with the second coming of the Lord and is trying to quiet the minds of the Thessalonians, who seem to be very agitated about Jesus’ return. In both letters he exhorts them to continue in good works despite persecutions, especially he commands them not to be idle thinking the Lord is going to return sometime in the next few days. In these epistles we are assured that when the Lord returns the dead will be raised, that those of us still living will join them in the air, that Jesus will return when not expected, that before the Lord returns there will be a great apostasy, that the antichrist[60] will be revealed, and that the antichrist will be destroyed by Jesus’ word[61] and light. In these Epistles are some of the clearest teachings on the hope of the Christian, and at Orthodox funerals 1st Thessalonians 4:16-17 is chanted.
13. The First Epistle of St. Paul the Apostle to St. Timothy
St. Paul wrote three letters to bishops of the early Church: two to St. Timothy and one to St. Titus. All give instruction to the bishops for the improvement of their ministry. Because they are addressed to bishops the three epistles are called the Pastoral Epistles. First Timothy can be outlined as follows: Introduction (1:1-2), Warning about unorthodox belief and sinful lifestyle (1:3-11), St. Paul’s confession[62] and personal charge to St. Timothy (1:12-20), Instructions concerning the conduct of the liturgy[63] (2:1-15), The Qualifications for Bishops and Deacons[64] (3:1-13), Encouragement to St. Timothy to continue as a good bishop, even if St. Paul is delayed (3:14-16), Prophecy of heresies to come (4:1-5), Specific instructions to St. Timothy regarding his ministry and the governance of the Church (4:6-6:19), Conclusion (6:20-21).
14. The First Epistle of St. Paul the Apostle to St. Timothy
In this second letter to St. Timothy the Bishop of Ephesus, St. Paul emphasizes clinging to the Holy Scriptures (3:14-15) and that Godly shepherds handle the Scriptures rightly(2:15). We also learn that it was St. Paul who ordained St. Timothy to the Episcopal office (1:6). A very interesting thing in this letter is the reference to the magicians Jannes and Jambres (3:8) who are not named in the Old Testament but whose names came down to St. Paul through Jewish oral tradition[65].
15. The Epistle of St. Paul the Apostle to St. Titus
This epistle reiterates some of what St. Paul wrote to St. Timothy. Among the things we learn from this letter are that St. Titus was the bishop of Crete(1:5), and that St. Paul expected him to travel around the island setting up parishes and ordaining more bishops and/or[66] priests(1:5-9). Also notable, but very typical of St. Paul is his binding of good works to theology: Sound doctrine should produce fruits of righteous behavior. (2:1-15)
16. The Epistle of St. Paul the Apostle to St. Philemon
Addressed to Saints Philemon (bishop of Gaza in Phrygia), Apphia (St. Philimon’s wife), and Archippus, (all three were martyred in during Nero’s persecution.) this letter was written by St. Paul during his captivity in Rome. The occasion for the writing was the return of St. Philemon’s slave, St. Onesimus. Though couched in very kind words St. Paul makes clear that St. Philemon should have been in Rome but instead St. Onesimus was doing what St. Philemon should have been doing (v.13), that St. Philemon should forgive anything owed because St. Philemon owes his life to St. Paul (v.19). It is also interesting to see that both St. Mark and St. Luke were in Asia with St. Philemon when this letter was written. It is only speculation, but could these have been the friends St. Paul mentioned in 2 Timothy 1:15 and 4:16; the friends who abandoned him at his trial? It is clear that these two letters were written about the same time. Both 2 Timothy and Philemon seem to have been written when St. Paul was old (Phil. v. 9) and near death (2 Timothy 4:6).
17. The Epistle of St. Paul the Apostle to the Hebrews
Many people say this epistle was not written by St. Paul, and his authorship has been disputed continuously throughout the last 2,000 years. Tertullian said St. Barnabas wrote it. Martin Luther thought St. Apollos wrote it. Harnack suggested that St. Priscilla[67] wrote it. Origen said, “Whoever wrote the epistle, God only knows for sure.” But all of these men, scholars though they were, were heretics, cut off from the life of the Spirit. We should not put too much faith in their work. There is a mention of the sacrifices being made in the Temple (10:11), which indicates that the book was written before the destruction of Jerusalem in A.D. 70[68], and then there is the personal reference to St. Timothy (13:25), the close associate of St. Paul. But that is about it as far as internal evidence for Pauline authorship is concerned. Nevertheless, the Orthodox Church knows her own, and recognizes the voice of her dear Apostle Paul. Therefore when the Epistle is read in our Church the reader intones in voice clear and loud “The reading is from the Letter of St. Paul to the Hebrews.”
The message of the Hebrews is that Jesus is better; Jesus is better than the angels (1:4-14), better than Moses (3:1-6), better than Aaron (5:5-10, 7:1-8:5). Almost the whole letter is a series of contrasts between the good things of the Old Covenant and the better things of the New Covenant. Even the great saints of the Old Testament were lacking, waiting for us before they could be made perfect (11:40). As in all of St. Paul’s letters, the dogma is made alive in the praxis, and he gives practical instructions for living(12:11-13:19); this whole theme of the Christianity being better than Judaism is made concrete when St. Paul writes: “We have an altar, of which they have no right to eat who serve the tabernacle”(13:10) This Epistle is read during the Divine Liturgy during Great Lent. Also, the 11th chapter of Hebrews is read on the Sunday before the Nativity of Jesus (The Sunday of the Holy Fathers), together with the genealogy of Jesus according to St. Matthew’s Gospel.
18. The Epistle of St. James the Brother of the Lord
This Epistle was written by St. James, son of St. Joseph the Betrothed, and first Bishop of Jerusalem sometime between A.D. 45 and A.D. 50[69]. Many people, especially Protestants pose this letter in opposition to, or as a balance to St. Paul’s teaching on faith. However, as we have seen, St. Paul in every one of his letters teaches that the Christian must behave in a certain way, and that the deeds of men can prevent them from entering the Kingdom of God[70]. According to Fr. Thomas Hopko, St. James’ purpose in writing this letter is to “correct the false opinion that because Christians are freed from the ritual works of the Mosaic law through faith in Christ, they need not do any good works whatsoever and are not subject to any law at all.[71]” But St. James was not alone in trying to correct this problem: St Peter warned against misconstruing St. Paul’s teaching[72], and St. Paul himself responded very dramatically[73] to the misinterpretation of his teaching. In a verse that should make people relying on faith alone[74] shudder, St. James writes: “You see that a man is justified by works and not by faith alone.” (2:14-24) The two, faith and works must exist together in the Christian. And the first work that faith should cause to come out of a Christian is care for the poor (1:27-2:9)[75]. But this letter is not just a message of works. It is a message of faith and works, as is the whole Bible. We are told to pray. Is that work of prayer worth anything with out faith? Certainly not. For St. James does not say that unbelieving prayer is effectual, rather he writes “and the prayer of faith shall save the sick” (5:15)[76]. Control of the tongue is also shown to be of tremendous importance. In fact, St. James writes that the religion of someone who cannot control his tongue is a false religion (1:26).
19. The First Epistle of St. Peter the Apostle
Although St. Paul says he is in Babylon when this letter was written (5:13) the Tradition of the Orthodox Church is that the letter was written from Rome.[77] The letter was addressed to the “sojourners scattered throughout Pontus, Galatia, Cappodocia, Asia, and Bithyhinia.” All of these places are in what is now called Turkey. The greater part of the letter deals with suffering and what suffering means to the Christian. This fits well with the theory that St. Peter wrote the letter to Jewish Christians[78] who had been exiled from Rome by Emperor Claudius[79]. But this main theme of suffering[80] should not obstruct our view of other very important things in this letter. For instance, St. Peter writes (2:5) to these suffering Christians that they “as living stones are built up a spiritual house, an holy priesthood, to offer spiritual sacrifices, acceptable to God by Jesus Christ.” By participation in Christ we are lifted up and become what God intended when He created Adam[81]. The Letter can be divided into several sections: Introduction (1:1-2), Christian behavior and hope during times of suffering in light of Jesus’ suffering (1:3-25), More specific instructions regarding behavior within the family and church (3:1-12), Being righteous for the sake of righteousness even in the face of persecution (3:13-17), Vicarious suffering of Jesus preached by the Holy Prophet Noah (3:18-22), Christian asceticism: Salvation through participation in Christ’s sufferings (4:1-19), Instructions to the clergy (5:1-9), Conlusion (5:10-14)
20. The Second Epistle of St. Peter the Apostle
It seems that St. Peter wrote this letter as his last testimony, his final exhortation (3:1-2) to the Church before his death, which Jesus reveled to him (1:14). In the letter our great arch-pastor makes sure we understand that he was an eyewitness of Jesus’ divinity (1:15-18) and then proceeds to warn us against false prophets and false teachers (2:1-22). These heretics will not escape judgement but the righteous wll be rescued from destruction (2:3-13). And what is the mark of these heretics? How are they known? They, like Balaam, love money more than truth. (2:15-16). St. Peter uses the heretics’ denial of the Second Coming of Jesus as the stepping of point for teaching about the Second Coming. (3:3-16). St. Peter concludes his Letter with a final warning to be vigilant and a benediction (3:17-18).
Appendix
Figure 1: Icon of St. Matthew the Apostle and Evangelist from the Lidisfarne Gospel (7th Century), British Library, London.
Figure 2: Icon of St. Mark the Apostle of the Seventy and Evangelist from the Lidisfarne Gospel (7th Century), British Library, London.
Figure 3: Icon of St. Luke The Apostle of the Seventy and Evangelist from the Lidisfarne Gospel (7th Century), British Library, London.
Figure: 4 Icon of St. John the Theologian from the Lidisfarne Gospel (7th Century), British Library, London.
Figure 5: Icon of St. John the Theologion from the Royal Doors at St. John the Baptist Russian Orthodox Church, Conemaugh, Pennsylvania, U.S.A.
Figure 6: Icon of Ss. Peter and Paul supporting the Church, from Ss. Peter and Paul Orthodox Church, Millville, New Jersey, U.S.A.
Figure 7: Icon of the Descent of the Holy Spirit showing St. Paul with the other Apostles (upper right) from St. John the Baptist Orthodox Church, Conemaugh, Pennsylvania, U.S.A.
[1] The oldest record of this association between the Evangelists, the Gospels, and the Living Creatures of Rev. 4 is in St. Irenaeus of Lyons’ (ca. A.D. 120-202) book Adversus Haereses in which the great saint writes: "It is not possible that the Gospels can be either more or fewer in number than they are. For, since there are four zones of the world in which we live, and four principal winds, while the Church is scattered throughout all the world, and the “pillar and ground” of the Church is the Gospel and the spirit of life; it is fitting that she should have four pillars, breathing out immortality on every side, and vivifying men afresh. From which fact, it is evident that the Word, the Artificer of all, He that sitteth upon the cherubim, and contains all things, He who was manifested to men, has given us the Gospel under four aspects, but bound together by one Spirit. As also David says, when entreating His manifestation, “Thou that sittest between the cherubim, shine forth.” For the cherubim, too, were four-faced, and their faces were images of the dispensation of the Son of God. For, [as the Scripture] says, “The first living creature was like a lion,” symbolizing His effectual working, His leadership, and royal power; the second [living creature] was like a calf, signifying [His] sacrificial and sacerdotal order; but “the third had, as it were, the face as of a man,” -- an evident description of His advent as a human being; “the fourth was like a flying eagle,” pointing out the gift of the Spirit hovering with His wings over the Church. And therefore the Gospels are in accord with these things, among which Christ Jesus is seated. For that according to John relates His original, effectual, and glorious generation from the Father, thus declaring, “In the beginning was the Word, and the Word was with God, and the Word was God.” Also, “all things were made by Him, and without Him was nothing made.” For this reason, too, is that Gospel full of all confidence, for such is His person. But that according to Luke, taking up [His] priestly character, commenced with Zacharias the priest offering sacrifice to God. For now was made ready the fatted calf, about to be immolated for the finding again of the younger son. Matthew, again, relates His generation as a man, saying, “The book of the generation of Jesus Christ, the son of David, the son of Abraham;” and also, “The birth of Jesus Christ was on this wise.” This, then, is the Gospel of His humanity; for which reason it is, too, that [the character of] a humble and meek man is kept up through the whole Gospel. Mark, on the other hand, commences with [a reference to] the prophetical spirit coming down from on high to men, saying, “The beginning of the Gospel of Jesus Christ, as it is written in Esaias the prophet,” -- pointing to the winged aspect of the Gospel; and on this account he made a compendious and cursory narrative, for such is the prophetical character. And the Word of God Himself used to converse with the ante-Mosaic patriarchs, in accordance with His divinity and glory; but for those under the law he instituted a sacerdotal and liturgical service. Afterwards, being made man for us, He sent the gift of the celestial Spirit over all the earth, protecting us with His wings. Such, then, as was the course followed by the Son of God, so was also the form of the living creatures; and such as was the form of the living creatures, so was also the character of the Gospel. For the living creatures are quadriform, and the Gospel is quadriform, as is also the course followed by the Lord. For this reason were four principal covenants given to the human race: one, prior to the deluge, under Adam; the second, that after the deluge, under Noah; the third, the giving of the law, under Moses; the fourth, that which renovates man, and sums up all things in itself by means of the Gospel, raising and bearing men upon its wings into the heavenly kingdom." (Adversus Haereses 3.11.8)
[2] See figure 1 in appendix
[3] As quoted by Eusebius in Hist. Eccl. 3.39, Papias states: "Matthew put together the oracles [of the Lord] in the Hebrew language, and each one interpreted them as best he could."
[4] In Adv. Haer. 3.1.1, Irenaeus says: "Matthew also issued a written Gospel among the Hebrews in their own dialect while Peter and Paul were preaching at Rome and laying the foundations of the church."
[5] Francis Gigot in the Catholic Encyclopedia (The Catholic Encyclopedia, Volume XIV, Copyright © 1912 by Robert Appleton Company) writes: “The name given since Griesbach's time (about 1790) to the first three canonical Gospels. It is derived from the fact that these Gospels admit -- differently from the evangelical narrative of St. John, of being arranged and harmonized section by section, so as to allow the eye to realize at a glance (synopsis) the numerous passages which are common to them, and also the portions which are peculiar either to only two, or even to only one, of them.”
[9] See note 1
[12] Luke 2:19, 51
[14] See figure 3 in appendix
[15] St. Nicolai Velimirovic, The Prologue of Ohrid (Vol. II: July to December), page 350, Serbian Orthodox Diocese of Western America, Alhambra, California, USA, 2002
[16] See figure 5 in appendix
[17] “It is said that after the death of the first three Evangelists, the three Gospels were brought to John while he yet lived that he might see them and judge if they had been composed according to the truth. When John saw them he fully accepted the grace of truth in them; and whatever the other Evangelists had omitted, he himself completed, and whatever they had touched on briefly, he elaborated in his own Gospel.” - Blessed Theophylact, The Explanation by Blessed Theophylact Archbishop of Ochrid and Bulgaria of the Holy Gospel According to Saint Matthew (Vol. I in the series: Bl. Theophylact’s Explanation of the New Testament), page 8, Chrysostom Press, House Springs, Missouri, U.S.A.
[18] See figure 4 in appendix
[19] Acts 1:9
[20] Acts 2
[21] Acts 5:17,8:1
[22] Acts 7:57-60
[23] Acts 28:30-31
[24] Oden, Thomas C. (General Editor), Ancient Christian Commentary on Scripture (Volume VI: Romans), page xvii, Intervarsity Press, Downers Grove, Illinois, U.S.A., 1998
[25] Compare Acts 20:2 and 2 Corinthians 13:1
[26] Romans 1:11-12, 15
[27] Acts 1:21-26
[28] Acts 9:1-16
[29] Acts 9:17-18
[30] Acts 13:2
[31] Schmemann, Alexander, The Historical Road of Eastern Orthodoxy, page 20, Saint Vladimir’s Seminary Press, Crestwood, New York, U.S.A., 1992
[32] See figures 6 & 7 in appendix.
[33] Scofield, C.I. (Editor), The New Scofield Reference Bible (Introduction to the Epistle to the Romans), page 1210, Oxford University Press, New York, U.S.A., 1967
[34] “Paul does not say that we have been crucified but that we have been crucified with him…”, St. John Chrysostom, Homolies on Romans, in Phillip Schaff (editor), A Select Library of the Nicene and Post-nicene Fathers of the Christian Church. (2 series) , Hendrickson Publishers, Peabody, Massachusetts, U.S.A., 1994
[35] “To be baptized into the death of Christ is nothing else but to die to sin, just as he died in the flesh.” St. Augustine of Hippo, Against Julian, 1.7.33 in R.J. Deferrari (editor), Fathers of the Church: A New Translation, Catholic University Press, Washington, D.C., U.S.A., 1947-.
[36] “As we have died a death like his, so shall we also be conformed to his resurrection, because we shall live in Christ. It is true that the flesh shall come to life again, but still we shall live in another way, by dedicating our souls to him and being transformed into holiness and a kind of glorious life in the Holy Spirit.” St. Cyril of Alexandria, Explanation of the Letter to the Romans, in Oden, Thomas C. (General Editor), Ancient Christian Commentary on Scripture (Volume VI: Romans), page 157, Intervarsity Press, Downers Grove, Illinois, U.S.A., 1998
[37] 1 John 4:7-10
[38] Scofield, C.I. (Editor), The New Scofield Reference Bible (Introduction to the 1st Epistle to the Corinthians), page 1232, Oxford University Press, New York, U.S.A., 1967
[39] Acts 18:1-11
[40] 1 Corinthians 7:1
[41] 1 Corinthians 5:1-8
[42] 2 Corinthians 2:5-11
[43] In Homily XXVI on II Corinthians 12, St. John Chrysostom teaches us that St. Paul was caught up into Paradise so that he might not seem inferior to the other Holy Apostles.
[44]“It is to signify that he had not only been instructed in the faith by words, but that he was richly endowed with the Spirit, that the revelation had enlightened his whole soul, and that he had Christ speaking within him.” St. John Chrysostom, Commentary on Galatians, quoted in Johanna Manley, The Bible and the Holy Father’s For Orthodox, page 969, Monastery Books, Crestwood, New York, U.S.A., 1999
[45] Galatians 4:4-7
[46] “O tears which flow from divine enlightenment and open heaven itself and assure me of of divine consolation! …. Where there is abundance of tears, brethren, accompanied by true knowledge, there also shines the divine light. Where the light shines, there also all good gifts are bestowed and the seal of the Holy Spirit, from whom spring all the fruits of life, is implanted in the heart. Here also the fruit of gentleness is borne for Christ, as well as peace, mercy, compassion, kindness, goodness, faith, self-control.” St. Symeon the New Theologian, The Discourses, quoted in Johanna Manley, The Bible and the Holy Father’s For Orthodox, page 572, Monastery Books, Crestwood, New York, U.S.A., 1999
[47] Scofield, C.I. (Editor), The New Scofield Reference Bible (Introduction to the Epistle to the Ephesians), page 1272, Oxford University Press, New York, U.S.A., 1967
[48] In the divine liturgy the reader always says “The reading is from the letter of St. Paul to the Ephesians” as he is about to begin reading.
[49] http://www.oca.org/OCchapter.asp?SID=2&ID=120
[50] “For here is the mystery indeed…those who are worth nothing [His Wisdom] has discovered a way of rasing them to wealth and abundance. He who was an enemy, he who was hated, in a moment he is lifted up on high…And that it should be done by means of the Cross….When all were absolutely perishing, more fearfully than in the deluge, He devised this dispensation: by grace…” St. John Chrysostom, Homily I & II on Ephesians I, quoted in Johanna Manley, The Bible and the Holy Father’s For Orthodox, page 369, Monastery Books, Crestwood, New York, U.S.A., 1999
[51] “The letters of St. Paul to the Ephesians, Philippians and Colossians are called the captivity epistles since they are held to have been written by the apostle from his house arrest in Rome around 60 A.D.” – Father Thomas Hopko at http://www.oca.org/OCchapter.asp?SID=2&ID=120
[52] Philippians 1:20-21. Although in 1:24-26 he comforts the church at Philippi by saying he probably won’t die anytime soon.
[53] Philippians 4:1
[54] Philippians 1:1 is often used by Protestant polemicists to argue that the hierarchy of the Orthodox Church is created by man and not by God. They say that this verse is proof that monarchical episcopacy is an innovation. But that is not true. It is merely the case that the titles “bishop” “presbyter” and even “apostle” were still being used interchangeably in those days. St. John Crysostom says in Homily I on Philippians: “Were there several bishops in one city? Certainly not, but he called the presbyters so. For then they still interchanged titles, and the bishop was called a deacon. For this cause in writing to Timothy, he said, “Fulfill your ministry” when he was a bishop. For that he was a bishop appears by his saying “Lay hands hastily on no man” (1 Tim. 4:14) Yet presbyters would not have laid hands on a bishop…”(quoted in quoted in Johanna Manley, The Bible and the Holy Father’s For Orthodox, page 408, Monastery Books, Crestwood, New York, U.S.A., 1999)
And Theodoret says in his Commentary on the Pauline Epistles: “[Paul] yokes together bishops and deacons, making no mention of presbyters; certainly it was not possible that many bishops should be shepherds in one city, so it is clear that he calls the presbyters bishops. Indeed, in the same epistle he called the Blessed Epaphroditus their apostle….Clearly, therefore, Epaphroditus, since Paul gives him the title of apostle, has been entrusted with the Episcopal office. (quoted in quoted in Johanna Manley, The Bible and the Holy Father’s For Orthodox, page 408, Monastery Books, Crestwood, New York, U.S.A., 1999)
[55] Scofield, C.I. (Editor), The New Scofield Reference Bible (Introduction to the Epistle to the Philippians), page 1280, Oxford University Press, New York, U.S.A., 1967
[56] Ibid, page 1286
[57] “The knowledge which man has of God through union in truth and purity and love is real knowledge. It is not illusory or arbitrary, relative or subjective in the radical sense that it is imprisoned in the incommunicable interior of a totally isolated and insulated subject. It is mystical knowledge to be sure – religious, spiritual knowledge. But it is objective. It can be reflected upon, spoken about, shared, compared, communicated, discussed, witnessed. It is objective knowledge which can be criticized and judged, and which in turn can criticize and judge. And yet it is not merely knowledge about something about God, the truth or falsehood of which depends exclusively upon the acceptability of the fundamental data and logical validity of subsequent ratiocination but which nevertheless always remains locked within its dialectical, conceptual framework, never touching reality itself. The knowledge of God through direct contact with the divine reality itself is possible, and it is objectively possible to for all. This is the very heart of the Christian teaching and life.” Hopko, Thomas, All The Fullness of God, page 53, St. Vladimir’s Seminary Press, Crestwood, New York, U.S.A., 1982
[58] Hopko, Thomas, http://www.oca.org/OCchapter.asp?SID=2&ID=120
[59] Scofield, C.I. (Editor), The New Scofield Reference Bible (Introduction to theSecond Epistle to the Thessalonians), page 1294, Oxford University Press, New York, U.S.A., 1967
[60] “But who is he? Is he Satan? By no means, but some man, who admits his fully working in him.” St. John Chrysostom, Homily III & IV on Thessalonians I & II, quoted in Johanna Manley, The Bible and the Holy Father’s For Orthodox, page 518, Monastery Books, Crestwood, New York, U.S.A., 1999
[61] 2 Thess. 2:8, compare to Isa. 11:4 and Rev. 19:15
[62] Part of this confession (1:5) is incorporated into the pre-communion prayers in the Orthodox liturgies.
[63] It is interesting that St. Paul’s instructions seem only to have in mind the liturgy of the faithful. Nothing, except that women are not to teach, is said about what happens before the dismissal of the catechumens, e.g. the Scripture readings and the preaching.
[64] These rules are part of the canonical regulations of the Orthodox Church. See Hopko, Thomas at http://www.oca.org/OCchapter.asp?SID=2&ID=120
[65] “According to rabbinical tradition they were the two chiefs of the magicians at the court of Pharaoh who foretold the birth of Moses, "the destroyer of the land of Egypt," thereby causing the cruel edicts of Pharaoh (Sotah 11a; Sanh. 106a). They said to Moses when he performed his miracles with the water and the rod: "Dost thou wish to introduce magic into Egypt, the native land of the magic art?" (Men. 85a). Kohler, Kauffman, article titled “Jannes and Jambres” on http://www.jewishencyclopedia.com , 2002
[66] See note 54
[67] “Although Hebrews is included in the Pauline corpus and was part of that corpus in its earliest attested form (p46), it is certainly not a work of the apostle. This fact was recognized, largely on sytlistic grounds, even in antiquity. Some patristic authors defended the traditional Pauline attribution with theories of scribal assistants such as Clement of Rome or Luke, but such hypotheses do not do justice to the very un-Pauline treatment of key themes, particularly those of law and faith. Numerous alternative candidates for authorship have been proposed. The most prominent have been Barnabas, to whom Tertullian assigned the work; Apollos, defended by Luther and many moderns; Priscilla, suggested by von Harnack; Epaphras; and Silas. Arguments for none are decisive, and Origen's judgment that "God only knows" who composed the work is sound.” Attridge, Harold W., The Anchor Bible Dictionary, Vol. 3, Page 97, Random House, 1992
[68] “Within the broad range of the years 60-95 C.E., various conjectures have been made about a more precise dating. References to the Jewish sacrificial cult in the present tense (9:6-10; 10:1-4), along with the lack of any mention of the destruction of the temple, have been taken as evidence of a date prior to 70 C.E., when the Jerusalem temple was destroyed. This argument, however, is inconclusive, since our author is not at all concerned with the Herodian temple. Rather, he deals with the desert tabernacle and argues exegetically from biblical data. Moreover, authors writing after 70 C.E., such as Josephus, Clement of Rome, and the compilers of the Mishnah, often refer to the temple as a present reality.” Ibid, page 97.
[69] Scofield, C.I. (Editor), The New Scofield Reference Bible (Introduction to The Epistle to James), page 1327, Oxford University Press, New York, U.S.A., 1967
[70] “Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God.”, St. Paul, 1 Corinthians 6:9-10
[71] Hopko, Thomas, http://www.oca.org/OCchapter.asp?SID=2&ID=121
[72] “And account [that] the longsuffering of our Lord [is] salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you; as also in all [his] epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as [they do] also the other scriptures, unto their own destruction.”, St. Peter, 2 Peter 3:15-16
[73] “And not [rather], (as we be slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? whose damnation is just.”, St. Paul, Romans 3:8
[74] This is in contradition to Martin Luther’s famous mistranslation of Romans 3:28 into which he introduced the word ‘alone’ - “You tell me what a great fuss the Papists are making because the word ‘alone’ is not in the text of Paul. If your Papist makes such an unnecessary row about the word ‘alone,’ say right out to him: ‘Dr. Martin Luther will have it so,’ and say: ‘Papists and asses are one and the same thing.’ I will have it so, and I order it to be so, and my will is reason enough. I know very well that the word ‘alone’ is not in the Latin or the Greek text, it was not necessary for the Papists to teach me that." Cited in Stoddard, John, Rebuilding a Lost Faith, pages 136-137, TAN Books, Rockford, Illinois, U.S.A.
[75] “Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels: For I was an hungred, and ye gave me no meat: I was thirsty, and ye gave me no drink: I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not. Then shall they also answer him, saying, Lord, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did [it] not to one of the least of these, ye did [it] not to me. And these shall go away into everlasting punishment: but the righteous into life eternal.” Matthew 21:41-46
[76] This passage is the first of the seven Epistle readings for the sacrament of Holy Unction: “Is any among you suffering? Let him pray. Is any cheerful? Let him sing praise. Is any among you sick? Let him call for the presbyters of the Church, and let them pray over him, anointing him with oil in the name of the Lord; and the prayer of faith will save the sick man, and the Lord will raise him up; and if he has committed sins, he will be forgiven. Therefore confess your sins to one another, and pray for one another, that you may be healed” James 5:13-16
[77] a) Fr. Thomas Hopko has written, “the Tradition of the Church, however, maintains the testimony of the letters themselves, ascribing them to the foremost leader of Christ's apostles writing from "Babylon," which was the early Church's name for Rome…” (http://www.oca.org/OCchapter.asp?SID=2&ID=122) but there is divergent opinion regarding the calling of Rome by the name Babylon.
b) “The place of writing was doubtless Babylon on the Euphrates. It is most improbable that in the midst of writing matter-of-fact communications and salutations in a remarkably plain Epistle, the symbolical language of prophecy (namely, "Babylon" for Rome) should be used. JOSEPHUS [Antiquities, 15.2.2; 3.1] states that there was a great multitude of Jews in the Chaldean Babylon; it is therefore likely that "the apostle of the circumcision" (Gal. 2:7,8) would at some time or other visit them. Some have maintained that the Babylon meant was in Egypt because Mark preached in and around Alexandria after Peter's death, and therefore it is likely he did so along with that apostle in the same region previously. But no mention elsewhere in Scripture is made of this Egyptian Babylon, but only of the Chaldean one. And though towards the close of Caligula's reign a persecution drove the Jews thence to Seleucia, and a plague five years after still further thinned their numbers, yet this does not preclude their return and multiplication during the twenty years that elapsed between the plague and the writing of the Epistle. Moreover, the order in which the countries are enumerated, from northeast to south and west, is such as would be adopted by one writing from the Oriental Babylon on the Euphrates, not from Egypt or Rome. Indeed, COSMAS INDICOPLEUSTES, in the sixth century, understood the Babylon meant to be outside the Roman empire. Silvanus, Paul's companion, became subsequently Peter's, and was the carrier of this Epistle. Jamieson, Robert; A.R. Fausset; and David Brown. "The First Epistle General of Peter." Commentary Critical and Explanatory on the Whole Bible. Blue Letter Bible. 19 Feb 2000.
c) C.I. Scofield concurs with Jamieson, Fausset, and Brwon. (Scofield, C.I. (Editor), The New Scofield Reference Bible (Introduction to The First Epistle of James), page 1332, Oxford University Press, New York, U.S.A., 1967).
d)David Guzik teaches that it could have been Babylon, Rome, or Jerusalem from whence St. Peter was writing. Guzik, David. "Study Guide for 1 Peter Chapter 5." Blue Letter Bible. 1 Mar 1996.
e) “… but most scholars seem quite agreed that he was using the term that was common in the Christians of that century to refer to Rome, because all of the licentiousness and idolatry and evil of Babylon had now been transferred to the capital of the Roman Empire. So it is very likely that the Apostle Peter wrote this letter from the city of Rome in about 67 A.D.”, Stedman, Ray. "The Message of 1 Peter." Discovery Publishing. Blue Letter Bible. 01 Mar 1996
f) “The critics who have denied Peter's sojourn at Rome must necessarily deny that the letter was written from there, but the great majority of critics, with all Christian antiquity, agree that it was written at Rome itself, designated by the metaphorical name Babylon (v, 13). This interpretation has been accepted from the most remote times, and indeed no other metaphor could so well describe the city of Rome, rich and luxurious as it was, and given over to the worship of false gods and every species of immorality. Both cities had caused trouble to the people of God, Babylon to the Jews, and Rome to the Christians. Moreover this metaphor was in use among the early Christians (cf. Apoc., xiv, 8; xvi, 19; xvii, 5; xviii, 2, 10, 21). Finally, tradition has not brought us the faintest memory of any sojourn of Peter at Babylon. The opinions of critics who deny the authenticity of the Epistle range from A.D. 80 to A.D. 160 as the date, but as there is not the slightest doubt of its authenticity they have no basis for their argument. Equally diverse opinions are found among the authors who admit the authenticity, ranging from the year A.D. 45 to that accepted as that of the death of Peter. The most probable opinion is that which places it about the end of the year 63 or the beginning of 64; and St. Peter having suffered martyrdom at Rome in 64 (67?) the Epistle could not be subsequent to that date; besides, it assumes that the persecution of Nero, which began about the end of 64, had not yet broken out (see above). On the other hand the author frequently alludes to the Epistle to the Ephesians, making use of its very words and expressions; consequently the Epistle could not be prior to 63, since the Epistle to the Ephesians was written at the end of Paul's first captivity at Rome (61-63).” Excerpt from article titled “Epistles of St. Peter” in The Catholic Encyclopedia, Volume XI Copyright © 1911 by Robert Appleton Company Online Edition Copyright © 2003 by K. Knight Nihil Obstat, February 1, 1911. Remy Lafort, S.T.D., Censor Imprimatur. +John Cardinal Farley, Archbishop of New York
[78] Galatians 2:9
[79] Acts 18:1-4
[80] In contrast to many heretical preachers in North America, especially among the Pentecostals, St. Peter is forthright is saying the Christian is called to suffering: “But if when you do right and suffer for it you take it patiently, you have God's approval. For to this you have been called, because Christ suffered for you, leaving you an example, that you should follow in His steps. He committed no sin; no guile was found on His lips. When He was reviled, He did not revile in return; when He suffered, He did not threaten; but He trusted to Him Who judges justly. He Himself bore our sins in His body on the tree, that we might die to sin and live to righteousness. By His wounds you have been healed. For you were straying like sheep, but have now returned to the Shepherd and Bishop of your souls. (2:20-25)
[81] “The first basic definition of man is that he is a priest. He stands in the center of the world and unifies it in his act of blessing God, of both receiveing the world from God and offering it to God (Thine own of Thine own we offer unto Thee – Cf. Divine Liturgy)…Humanity is fully humanity when it is this response to God, becomes the movement of total self-giving and obedience to Him.” Schmemann, Alexander, For the Life of the World, page 16, St. Vladimir Seminary Press, Crestwood, New York, USA, 1973
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