Introduction au Nouveau Testament cours

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Leçon 1

LE MONDE A L'EPOQUE DU NOUVEAU TESTAMENT

I. PUISSANCE ROMAINE

L'Empire Romain s'étend de l'Espagne aux pays du Tigre et de l'Euprate, de la Bretagne, du Rhin et du Danube jusqu'aux frontières de l'Ethiopie. Sous le règne d'Auguste, trois siècles après Alexandre, le monde antique est plus vaste que jamais; il englobe une grande partie de l'Europe occidentale ainsi que toute l'Afrique du Nord. Plus de cent millions d'hommes forment une seule communauté, rangée sous l'autorité suprême de l'empereur.

La pax romana fait régner l'ordre et la sécurité.

La circulation est rendue facile par les travaux considérables réalisés sous l'autorité des romains dans la construction des routes principales qui serviront au déplacement des légions romaines mais plus tard au commerce et aux échanges.

Octave (29BC-14AD) a ajouté à son nom les titres d'Imperator Caesar Augustus. Ses successeurs ont fait de même.

Dès 27, il est couramment nommé Auguste (Sacré).

Il institue un régime qui lui donne les pouvoirs réels d'un monarque (chef suprême de l'armée) tout en conservant les formes extérieures du régime républicain.

Théoriquement l'empereur n'est que le premier des sénateurs (princeps: prince); alors qu'en fait le Sénat ne se borne qu'à approuver ses décisions. La puissance des empereurs repose principalement sur les Légions. C'est à elles que plusieurs d'entre eux doivent leur accession au trône.

Les provinces impériales sont administrées par un légat, les provinces sénatoriales par un proconsul.

Certaines de ces provinces ont gardé leur propre civilisation et sont sous la tutelle d'un procurateur.

Les Romains ont été des colonisateurs très habiles, sachant manier à la fois fermeté et tolérance.

II. LA CULTURE GRECQUE

L'Empire réunit sous une seule autorité une grande variété de races, de nations, de civilisations. Chacune conserve ses caractéristiques, mais tous sont entrainés par une pensée unificatrice.

Tout favorise une telle évolution:

1. organisation politique, juridique et militaire

2. la vie économique, servie par un admirable réseau routier

3. le mélange des populations provoqué par le commerce, l'esclavage et le déplacement fréquent des légions

4. l'usage de la langue grecque qui se répand partout

5. la culture hellénistique

L'expansion de l'hellenisme est en partie le résultat de la politique d'Alexandre le Grand .

Les Romains supplantèrent les Grecs en Orient dès le 2°siècle BC, continuèrent l'oeuvre civilisatrice de leurs devanciers et poursuivirent l'hellénisation.

Bien plus, la langue grecque s'implanta aussi en Occident, apportant avec elle la pensée des philosophes et la culture hellénistique.

III. LA RELIGION JUIVE

1. Le judaisme dans la période intertestamentaire

Facteur très important de la religion juive: la diaspora qui résulte de l'exil dans la période intertestamentaire.

Il y avait des juifs partout.

Les raisons de leur dispersion:

1. depuis l'époque de Moïse

2. déportation des Babyloniens

3. Alexandre avit des mercenaires juifs

4. ambition de la fortune

En Egypte il y avait un million d'habitants à Alexandrie( 1/3 de la population était juive). Dans tout l'Empire ils étaient au nombre de 4 millions sur 60 millions. Ils sont présents même à Rome dans le commerce et les affaires.

Partout les communautés juive se regropupent autour du Kinnéseth: parlement Israëlien actuel. Ils organisent leur propres tribunaux où le temporel et le spirituel sont étroitement liés.

L'hébreu kinnéseth a donné le grec synagogues. Elles sont apparues bien avant l'exil.

Le propblème rencontré par ces communauté est que l'hébreu s'est pardu dans l'exil au profit de la langue vernaculaire qu'est le grec. Cela signifie une incapacité à lire la torah.

Une colonie juive s'établit à Alexandrie vers la fin du 4e siècle av. J.C. et prit rapidement des proportions considérables. Ces Juifs d'Égypte adoptèrent progressivement la langue grecque dans la vie courante et même dans leurs réunions à la synagogue. Aussi la première section des livres saints, la Loi, fut traduite en grec pour maintenir la tradition authentique dans leur groupe. Après la Loi, les écrits utiles à la foi et à la vie pratique juive furent traduits à leur tour: les Prophètes et les Psaumes en premier, puis les autres livres. La traduction complète de l'Ancien Testament, complétée vers le 3e siècle av. J.C., fut auréolée d'un tel prestige qu'on l'attribua, selon la légende, à soixante-douze savants juifs venus de Palestine (six de chacune des douze tribus); d'où le titre de Septante attribué à cette traduction. Les Juifs de langue grecque reconnaissaient donc à cette version la même valeur normative qu'à l'original hébreu.

Cette version de la Septante différait toutefois de trois manières de l'Ancien Testament palestinien, que les docteurs pharisiens de Jamnia canonisèrent, soit le titre pour désigner chaque livre, la manière de grouper ces livres et le nombre des écrits considérés comme sacrés.

Au lieu d'identifier les livres par leurs premiers mots hébreux, la Septante leur donna un titre d'après leur contenu ou leur origine. Par exemple, le premier livre s'appela Genèse, parce qu'il décrivait l'origine du monde et du peuple choisi par Dieu. Le second livre fut nommé Exode, car il relatait la sortie d'Égypte du peuple libéré par Dieu.

La Septante modifia le regroupement palestinien des livres saints en trois sections, Loi, Prophètes et Écrits. Le titre Prophètes parut sans doute ambigu, puisque cette large section comprenait non seulement des oracles prophétiques, mais aussi des livres historiques. Par ailleurs, le titre de la 3e partie, les Écrits, était trop général; de plus, ce groupe contenait des livres relevant du genre historique. On regroupa donc tous les livres sacrés en quatre sections. La 1ère correspondait à la Loi, mais elle reçut le titre de Pentateuque, signifiant «les cinq rouleaux» ou livres. La 2e rassembla tous les Livres historiques, même 1 et 2 Chroniques, Esdras et Néhémie,qui, en Palestine, se trouvaient parmi les Écrits. Dans la 3e, on plaça les Livres poétiques et sapientiaux. Enfin la 4e partie ne contenait que les seize Prophètes (les quatre grands et les douze mineurs). C'est cette division en quatre parties qui a guidé la majorité des éditions françaises de la Bible qui circulent présentement.

Les communautés juives se considèrent comme faisant partie du peuple de Juda.

Pendant la période de l'exil beaucoup de païens se convertissent au Judaïsme,  ce sont les prosélytes: les craignant Dieu. Ils sont attirés par la propreté et la sainteté des synagogues. Ils acceptent les principes de la loi juive mais pas la circoncision qui est un signe distinctif des juifs.

Il y a plus de conversion au judaisme chez les femmes que chez les hommes ( problème de la circoncision).

2. Judaisme dans le Nouveau Testament

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Religion Nationale

Pour devenir proséltyte il faut se courber sous le joug de la loi mosaïque

Le Temple

586 destruction de Jérusalem et pillage de la ville, le temple est entièrement détruit.

537-516 début de la reconstruction du temple sous Esdras (Esdras 6/15-16

Agée et Zacharie parlent aussi de cette reconstruction.

Hérode (20 BC) a amélioré la reconstruction du temple.

Le Portique fut terminé entre 60-62 AD.

En l'an 70 AD le temple sera a nouveau complètement détruit avec Antiochus Epiphane. Un porc sera même sacrifié dans son enceinte: l'abomination de la désolation !

La disposition du Temple est similaire à celle du Tabernacle au désert.

Une police du Temple est appellée à veiller sur l'ordre des lieux.

Le Temple c'est le centre de l'Adoration du peuple !

Les Fêtes Juives

Sept fêtes: cinq établies sous Moïse et deux fêtes post-exiliques

1. Fête de la Pâques: pessah

anniversaire de la délivrance des juifs de l'Egypte.

2. Fête de Pentecôte: Chavouoth

anniversaire du don de la loi sur le mont Sinaï

3. Fête des Trompettes: Rosh Ashana

Pour la nouvelle année civile

4. Fête de l'Expiation: Yom Kippour

le jour du grand pardon

5. Fête des Tabernacles: Souccoth

commémoration du séjour dans le désert

reconnaissance à la moisson

6. Fête de la dédicace: Hanoucca

7. Fêtes des sorts: Purim

rappel de l'histoire d'Esther

L'année civile commence le 7° mois: tishri: octobre

L'année religieuse commence le 1er mois: nissan: avril.

Education Juive

Maintenir l'identité nationale. Enseignement formé à partir de la Torah.

Apprentissage des facultész à compter, écrire, lire.

Dès l'entrée de l'école, études intensives de la Torah par le moyen de recueil de littérature expliquée:

le Talmud: commentaire de la Loi.( de l'hébreu lamad: enseignement, loi)

Il est composé de la Mishna et de la Guémara.

La Mishna: enseignement oral complété à la fin du 2ème siècle AD.

La Guémara: commentaire de cette loi écrite. Faite par les érudits de Jérusalem et Babylone. Comporte deux parties: la Halakah = code de loi, règle de conduite propre au culte; et la Haggada = prédications, légendes, récits rajoutés.

Sectes du Judaïsme

1. Pharisiens

Les séparés. Ils sont à la tête du monde religieux. Ce sont les puritains du Judaïsme.

Ils se conforment totalement à la loi écrite et à la loi orale. Leur théologie est basée sur les Pentateuque.

Ils sont les fervents défenseurs de la loi

exemples: Paul, Gamaliel

2. Sadducéens

Lignée des prêtres, descendants de Tsadok le sacrificateur.

Ils sont membres du Sanhédrin, l'aristocratie sacerdotale.

Conservateurs et progressistes.

Ils refusent l'annonce de la venue du Messie de peur de voir leur influence politique diminuer.

Il n'acceptent que la loi de Moïse comme cannonique et inspirée.

Ils nient l'exitence des esprits, les anges, la résurrection ...

C'est un groupe qui pratique une religion morale, éthique

3. Esseniens

Vie ascétique prononcée, vie rudimentaire. Les femmes sont exclues et l'argent aussi.

Ils sont en réaction contre les pharisiens.

Ils sont similaires aux pharisiens puisque issus du mileiu d'eux, mais différents en ce sens qu'ils rejettent la résurrection.

Jean-Baptiste fut influencé par eux.

4. Zélotes

Ce sont plus des fanatiques qu'autre chose.

Ils croient que la violence est le seul moyen de liberer le peuple juifs et qu'il ne faut pas attendre le Messie.

Ce sont les anarcistes de toujours. Leurs queurelles avec les romains ont précipité la chute de Jérusalem.

Ils sont recrutés parmi les classes les plus misérables du prolétariat rural

Simon le zélote, Luc 6/15; Actes 1/13

IV. AUTRES RELIGIONS

La nature composite de l'Empire implique une grande variété de cultes et de formes de piété.

Des religions et des sectes innombrables coexistent à cette époque.

Certaines déclinent, d'autres prennent un développement imprévu, presque toutes sont tolérées et ont pris pied dans la capitale.

Les mystères gracs (Orphisme...) et les cultes secrets orientaux ont pris une grande extension et ont gagné l'occident (Cybèle, Attis, Isis et Osiris, Baals).

Le culte de Mithra se fonde sur le dualisme persan.

Le culte de l'empereur a aussi une origine orientale. Alexandre le Grand et ses successeurs n'avaient pas désavoué la coutume des Egyptiens, des Babyloniens et des Perses, qui divinisaient les monarques.

Au départ on n'adore que l'image de l'empereur défunt, mais Caligula et Domitien ont favorisé le courant de l'adoration de l'empereur vivant.

Le syncrétisme existe en Orient et se répandra dans l'empire tout entier.

N'oublions pas les philosophes qui ont contribué à ces courants religieux. Posidonius 100 BC, puis les platoniciens.

V. LES LIVRES DU NOUVEAU TESTAMENT

é kaïné diateké

le nouveau testament

diateké , c'est le testament, les dernières volontés, c'est aussi un arrangement entre deux personnes.

A. Contenu des Livres du N.T.

Les Livres du Nouveau Testament

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Ce sont leds paroles enregistrées de Jésus et de ses disciples.

27 livres écrits par 9 auteurs.

Ecrit entre 45 et 100 AD

1. Les Livres Historiques

les évangiles:

Matthieu, Marc, Luc, Jean

Les Actes des Apôtres

2. Les Livres Doctrinaux

Romains

1 et 2 Corinthiens

Galates

Ephésiens

Philippiens

Colossiens

1 et 2 Thessaloniciens

Hébreux

Jacques

1 et 2 Pierre

Jude

1 JeanC

3. Les Livres a Caractère Personel

1 et 2 Timothée

Tite

Philémon

2 et 3 Jean

4. Les Livres Prophètiques

Apocalypse

B. Auteurs de Livres

Order of the nt Writings:

The nt writings are not arranged in the order of their composition. No certainty attaches to the chronology of nt writings, and opinions differ widely. At most, one can say that they fall into two groups: (1) the genuine Letters of Paul (here opinions range from the seven undisputed letters—Romans, 1 and 2 Corinthians, Galatians, Philippians, 1 Thessalonians, Philemon—to as many as ten, only the Pastorals [1, 2 Tim., Titus] being almost universally regarded as non-Pauline), which fall between the late forties and the early sixties, and (2) the remainder of the nt books, which fall between 65 and 150. If the nt’s order was that in which the writings were penned, Paul’s Letters would come first.

The present order of the nt is roughly chronological insofar as the subject matter is concerned. The life of Jesus (Gospels) precedes the history of the early church (Acts); the Letters reflect the life of the early Christians; and Revelation closes the canon with a grand vision of the ultimate future, paradise regained. Within this overall arrangement, the Gospels come first in the order Matthew, Mark, Luke, and John. Although this is only one of the seven orders in use in the ancient church, it was adopted by the Council of Laodicea (a.d. 363) and reflects an early tradition preserved by Origen that this was believed to be the order of the composition of the Gospels. This opinion was not that shared by all the fathers (e.g., Clement of Alexandria, according to Eusebius, who places Mark after Matthew and Luke). The Pauline Letters follow Acts and are arranged according to two principles. First, the Letters to the seven churches are separated from those to the three individuals. Then, within each category, the order is generally in terms of descending length. The one exception is that Galatians precedes Ephesians, although the latter is slightly longer. This arrangement of Jerome and Athanasius is but one of six ancient orders. The general or ‘catholic’ Letters (James; 1, 2 Pet.; 1, 2, 3 John; Jude) circulated in antiquity in half a dozen different orders. Our order possibly reflects Gal. 2:9 (James, Cephas/Peter, John).

The arrangement of the whole (Gospels, Acts, Paul, general Letters, Revelation), one of seven orders in the ancient church, is that of the Council of Carthage in 397 and was adopted by the Council of Trent (mid-sixteenth century). It places the historical books first, using Acts as an introduction to the apostolic Letters (Paul, Hebrews, general Letters) in order to emphasize the unity of the church, with Revelation last as the Christian’s vision of the future hope. The various component parts of what later became the nt were associated with the parts of the ot (2 Pet. 3:16; all Paul’s Letters and the other scriptures; First Apology of Justin Martyr: memoirs of the apostles or the writings of the prophets), and the nt as a whole was patterned after the Law and the Prophets (Tertullian: ‘the law and the prophets she [i.e., the church] unites in one volume with the writings of the evangelists and apostles’; similarly Irenaeus).

The different divisions of the material within the nt books are not ancient. The chapter divisions are usually attributed to Cardinal Hugo de San Caro, who in a.d. 1248 used them in preparing a Bible index, but he may have borrowed them from the earlier archbishop of Canterbury, Stephen Langton. The modern verses derive from Robert Estienne (Stephanus), who, according to his son Henry, made the divisions while on a journey on horseback from Paris to Lyons. They were first published in Stephanus’ Greek Testament of 1551 and first appeared in an English translation of the nt in William Whittingham’s version of 1557. The first complete Bible in English with our verses was the Geneva Bible of 1560. The punctuation in the modern text is an editorial decision, there having been almost no punctuation in the ancient manuscripts. Likewise, the paragraphs in some versions are a modern editorial decision. Sometimes these divisions are an aid to understanding; sometimes they are a hindrance.

The Language of the nt:

The nt books were all written in Greek, not classical Greek but Hellenistic Greek, with kinship both to the literary and to the unliterary koine (i.e., the Greek spoken in the Mediterranean basin ca. 300 b.c.-a.d. 300), as well as openness to influences from the Greek ot, the Septuagint. Although Jesus and his earliest followers probably spoke Aramaic, in their present form in the Gospels even the words of Jesus are given in a Greek form. The writings that comprise the nt are products, then, not of original Aramaic-speaking Christianity but of later Greek-speaking Christians. The original readers/hearers were Greek-speaking peoples, mostly Christians, some Jewish Christians and some Gentile Christians, with thought worlds that differed greatly from one another. The idioms through which Matthew, John, Paul, Hebrews, James, and Revelation communicate are as different as daylight and darkness, even if the words of all are Greek.

Authorship:

The authors of most nt books are unknown except in the most general terms. At least seven Letters can be linked with the apostle Paul. The others associated with his name are usually attributed to his disciples who followed the common Mediterranean practice of writing in the name of a revered teacher. Of the two Letters claiming to be from Peter, only one (1 Peter) has any chance of being linked to the apostle; the other (2 Peter) is perhaps the latest writing in the nt, often dated as late as a.d. 100-150. The four Gospels, Acts, Hebrew, and the three Johannine Letters make no claim as to their authorship. Second-century Christians, beginning with Papias (a.d. 140), linked the First Gospel with Matthew, one of the Twelve, and the Second Gospel with Mark, a disciple of Peter. Irenaeus (ca. a.d. 180) continued Papias’s views about Matthew and Mark and added his belief that Luke, the follower of Paul, put down in a book the gospel preached by that apostle, and that John, the Beloved Disciple, published his Gospel while residing in Asia. By the time of Irenaeus, Acts was also linked with Luke, the companion of Paul.

Clement of Alexandria (ca. a.d. 190-202) expresses the Egyptian view that Hebrews was by Paul in Hebrew and that Luke translated it into Greek. Origen (early third century) is aware of the claim that 1 John was written by the apostle John and of the problems with linking 2 and 3 John with the apostle. Although the Letters of James and Jude and the Revelation to John claim to come from James, Jude, and John, the unanswered question is: which James, which Jude, and which John? As early as Justin Martyr (mid-second century), Revelation was attributed to the apostle John. As late as the fourth century, James and Jude were treated among the disputed books, something unlikely if the writings were apostolic in origin. On the basis of the evidence supplied by the writings themselves, as opposed to that offered by the church fathers, little can be said about the identities of the authors of most of the nt writings. From the point of view of authority for the church, however, authorship is irrelevant. It is a document’s presence in the canon that is decisive.

Achtemier, Paul J., Th.D., Harper’s Bible Dictionary, (San Francisco: Harper and Row, Publishers, Inc.) 1985.

C. Chronologie des Livres

chronology, New Testament, the dating of the books and of certain events of the nt. Several kinds of evidence are used to determine the chronology of nt writings. References in the Pauline Letters concerning travel plans and historical events and persons make them the most reliably datable of the writings. A few references to datable historical events and persons provide a framework for the chronology of the Gospels, but estimates in this area remain tentative. Efforts to reconstruct the historical setting of other writings are highly subjective and produce only probable ranges of dates.

Recent scholarship indicates decreasing certainty and agreement in such reconstructions.

Thus, Revelation and 1 Peter are dated a.d. 64-95;

James and Hebrews, 55-95;

and Luke-Acts, 64-90.

Disagreements regarding authenticity produce dates for the pastoral Letters in the early 60s or the 90s,

Ephesians and Colossians in 55-60 or 80-90, and

2 Peter and Jude in the 60s or 100-135.

Those accepting the hypothesis of a ‘Q’ source for the synoptic Gospels date it ca. 50-60, while scholars accepting the priority of Mark debate whether to place it just before or just after the fall of Jerusalem in a.d. 70.

Matthew is dated ca. 85 by most scholars, though some still argue for the mid-60s.

There is more agreement in placing John’s Gospel ca. 90-100 and the Johannine Epistles around 100, but the arguments are not conclusive.

Only the Pauline Letters can be dated with a high measure of certainty, with 1 Thessalonians (and 2 Thessalonians if authentic) around 49-50,

Galatians in 53-54, 1 and 2 Corinthians and Philemon in 55-56,

and Romans in 56-57.

If Philippians was written from an Ephesian imprisonment, as is most probable, it can be placed in 54-55; otherwise, a few years later.

The principal events of nt history provide some uncertainties difficult to resolve, with Jesus’ birth placed between 5 b.c. and a.d. 4, the opening of his ministry between 26 and 32, the length of his ministry between one and three years, and the date of the crucifixion probably April 7, 30, or April 3, 33. There is greater agreement in setting Paul’s conversion ca. 33-35, but dates for the Jerusalem conference (Acts 15; Gal. 2:1-10) range from 47 to 51 and of Paul’s execution in Rome from 62 to 64, with 51 more likely for the former and 62 for the latter. The historical details on which such events rest are more reliably determined in the case of Paul’s Letters than in that of the Gospels, though disagreements still remain in assessing the chronological implications of Paul’s escape from Aretas (a.d. 37-39; 2 Cor. 11:32-33; cf. Acts 9:23-25), his encounter with Gallio in Corinth (a.d. 50-51; Acts 18:12-17), and the Claudius Edict that banned Prisca and Aquila from Rome, whom Paul met in Corinth (a.d. 41 or 49, the latter more likely; Acts 18:1-3)

Achtemier, Paul J., Th.D., Harper’s Bible Dictionary, (San Francisco: Harper and Row, Publishers, Inc.) 1985.

JESUS ET LES EVANGILES

I.         LE RECIT DES QUATRE EVANGILES

Pourquoi quatre évangiles et pas un seul ? Les choses auraient été plus simples ?

  1. Variété utile à l’Attention

Les évangiles ont été écrits dans le but de susciter l’intérêt de différents groupes de personnes. Matthieu par exemple souligne l’accomplissement des prophéties de l’Ancien Testament. Ce qui donne plus de crédibilité à ses écrits pour un public juif rompu aux textes prophétiques.

Marc lui met l’accent sur le ministère dynamique de Jésus. Il ajoute des détails qui ont un sens pour l’esprit romain.

Luc par contre se met à la place du lecteur païen qui possède une compréhension profonde de Christ et de sa mission. 

Jean lui, présente Christ comme la Parole éternelle et répond ainsi à ceux qui se posent des questions sur la vie, son sens etc.

  1. Souligner les évènements de la vie de Jésus

Chacun des auteurs donne des détails que l’on ne retrouve pas chez les autres. L’ensemble des récits montre le caractère général du ministère de Jésus. Le message central est rendu simple. Tels quatre artistes peintres, les évangélistes dressent un portrait du Fils de Dieu.

  1. Sélection des actes et évènements de la vie de Jésus.

“Jésus a fait encore beaucoup d’autres choses; si on les écrivait en  détail, je ne pense pas que le monde même pût contenir les livres qu’on  écrirait.” (Jean 21:25 LSG)

Les auteurs ont passé sous silence l’enfance et la jeunesse de Jésus, à l’exception des douze versets que leur consacre Luc 2 :40-52.

Par contre ce qui est plus important, la Passion nous est décrite par les quatre évangélistes avec force détails.

Matthieu, Marc et Luc ont de nombreux récits des faits en commun alors que Jean cite des faits dont les autres ne parlent pas.

  1. Déroulement harmonieux historique.

D’abord l’introduction de Jésus dans son ministère public par Jean Baptiste.

Les miracles, les enseignements, les rencontres de Jésus avec les disciples, les chefs des juifs.

Les évènements se déroulent en Galilée ou à Jérusalem.

Ensuite vient l’entrée triomphale de Jésus à Jérusalem, l’arrestation, le jugement, la crucifixion, et la résurrection.

Chacun des récits prend appui sur les prophéties vétérotestamentaires.

Il n’y a pas quatre évangiles, mais bien un seul !

II.       ENDROITS PARCOURUS PAR JESUS

Régions de la Palestine

La Galilée

C’est la ville de Nazareth où Jésus grandit. Matthieu 2 :23 ; Luc 2 :51

Premier miracle à Cana Jean 2 :11

Il va à Capernaüm où il demeurera Matthieu 4 :13

Onze des disciples de Jésus viennent de la Galilée.

La Phénicie

C’est là qu’il rencontre la femme syro phénicienne Marc 7 :24-30

La Décapole

Signifie dix (dix villes associées) fondées par les successeurs d’Alexandre le Grand.

Jésus visite cette région Marc 7 :31-35

Il guérit un démoniaque à Gésara Marc 5 :1-20 et Luc 8 :26-39

Il va aussi à Césarée de Philippe Matthieu 16 :13-20

La Samarie

Il va en Samarie Jean 4 :1-42

Le Pérée

Le pays au-delà du Jourdain. Marc 10 :1-45 ; Matthieu 19 :1-20 :28

La Judée

C’est là qu’est né Jésus à Bethléhem

Près de Jérusalem, il y a la ville de Béthanie où étaient Marie, Marthe et Lazare Jean 11 :1 ; 32-44.

A quelques Kms Jéricho Marc 10 :46-52.

Puis Jérusalem où il allait pour les fêtes et où il fut jugé, crucifié et enseveli Luc 22, 23.

On le retrouve après la résurrection à Emmaüs à dix Kms de Jérusalem Luc 24 :13-27.

 

III.     EVENEMENTS DE LA VIE DE JESUS

Division en quatre parties :

Naissance et Préparation au Ministère

Premières années de ministères

Fin du ministère

Mort, Résurrection et Ascension

CHRONOLOGIE DE LA VIE DE JESUS

Périodes et Evènements Importants Références Bibliques
NAISSANCE ET PREPARATION AU MINISTERENaissance, croissance à l’âge adulteIntroduction, Baptême, Tentation Matthieu 1 :1-4 :11Marc 1 :1-13Luc 1 :1-4 :13 ; Jean 1 :1-51
PREMIERES ANNEES DE MINISTEREMinistère en GaliléeMinistère en JudéeMinistère en GaliléePopularité Matthieu 4 :12 à 15 :20Marc 1 :14 à 7 :23Luc 4 :14 à 9 :17Jean 2 :1 à 6 :71
FIN DU MINISTERERetrait dans le NordRetour en GaliléeRetour en JudéeRetour en PéréeDernier voyage à Jérusalem Matthieu 15 :21 à 20 :34Marc 7 :24 à 10 :52Luc 9 :18 à 19 :28Jean 7 :1 à 12 :11
MORT, RESURRECTION, ASCENSIONEntrée Triomphale, Jugement, Mort, RésurrectionRésurrection, Mission aux Disciples Matthieu 21 :1 à 28 :20Marc 11 :1 à 16 :20Luc 19 :29 à 24 :53Jean 12 :12 à 21 :25

IV.      ENSEIGNEMENT DE JESUS

  1. Fondement

L’Enseignement de Jésus s’appuyait à la fois sur l’Ancien Testament et ce qu’était Christ lui-même. Il se plaçait en relation avec ces divers passages et montrait qu’il est le seul à posséder toute l’autorité.

Il s’appliquait à sa propre personne les prophéties de l’Ancien Testament concernant le Messie. Il lut dans Esaïe ce que le prophète dit de la mission du Christ qui doit venir en Luc 4 :18.

Avec Nicodème, il parle de sa mort sur la croix faisant une allusion aux Israélites dans le désert : Nombres 21 :8,9 et Jean 3 :14

En réponse à la demande des Pharisiens d’un signe il leur rétorque que le seul signe est celui de Jonas… montrant qu’il sortirait du tombeau le troisième jour après sa mort Matthieu 12 :39,40.

Après sa résurrection, sur le chemin d’Emmaüs il explique aux deux disciples tout ce qui le concernait dans les écritures. Luc 24 :27

Il plaçait les prophéties et la Loi en relation avec ce qu’il est lui, à savoir : le Fils de Dieu. Il déclarait que ses enseignements venaient du Père Jean 14 :14

  1. But

Révéler Dieu et enseigner aux hommes des vérités fondamentales pour établir leurs vies. Ce n’étaient pas de idées bonnes, ni des histoires, mais les Paroles de la Vie Eternelle Jean 6 :68.

Donner un fondement solide pour la vie des hommes Matthieu 7 :24

  1. Méthode

Les paraboles

Cela permet de se souvenir de la parabole, le message est clair, cela répond aux besoins des auditeurs. Une histoire racontée avec une vérité centrale.

Courts Proverbes

Quelques exemples :

“Voici, je vous envoie comme des brebis au milieu des loups. Soyez donc  prudents comme les serpents, et simples comme les colombes.” (Matthieu 10:16 LSG)

“Celui qui conservera sa vie la perdra, et celui qui perdra sa vie à cause  de moi la retrouvera.” (Matthieu 10:39 LSG)

“Jésus lui dit: Je suis la résurrection et la vie. Celui qui croit en moi  vivra, quand même il serait mort;” (Jean 11:25 LSG)

Leçons de Choses

Par exemple un enfant pris en exemple Matthieu 18 :1-6

Un riche et un pauvre en exemple Luc 21 :1-4

Exemple du pécheur Matthieu 4 :19

Exemple des oiseaux du ciel et des lys des champs Matthieu 6 :26,28

Questions

“Et que servirait-il à un homme de gagner tout le monde, s’il perdait son  âme? ou, que donnerait un homme en échange de son âme?” (Matthieu 16:26 LSG)

 “Car, lequel est le plus aisé, de dire: Tes péchés sont pardonnés, ou de  dire: Lève-toi, et marche?” (Matthieu 9:5 LSG)

 “Et vous, leur demanda-t-il, qui dites-vous que je suis? Pierre lui  répondit: Tu es le Christ.” (Marc 8:29 LSG)

  1. Contenu

Jésus parle du Royaume de Dieu de sa nature et de ses exigences.

IL nous montre l’homme avec sa responsabilité devant Dieu.

Il nous montre ce qu’IL est, SA Mission, SA Position Unique en Dieu, SA Mort, SA Résurrection, et SON Retour !

  1. Effet

“Ainsi les huissiers retournèrent vers les principaux sacrificateurs et  les pharisiens. Et ceux-ci leur dirent: Pourquoi ne l’avez-vous pas  amené? Les huissiers répondirent: Jamais homme n’a parlé comme cet homme.” (Jean 7:45-46 LSG)

“car il enseignait comme ayant autorité, et non pas comme leurs scribes.” (Matthieu 7:29 LSG)

 “Nul ne put lui répondre un mot. Et, depuis ce jour, personne n’osa plus  lui proposer des questions.” (Matthieu 22:46 LSG)

            Nous pouvons dire qu’aujourd’hui encore l’Evangile de Jésus Christ produit un effet salvateur sur le cœur de ceux qui l’entendent. Ils sont transformés et changés par le pouvoir de la Parole de Dieu.

“Car la parole de Dieu est vivante et efficace, plus tranchante qu’une  épée quelconque à deux tranchants, pénétrante jusqu’à partager âme et  esprit, jointures et moelles; elle juge les sentiments et les pensées  du coeur.” (Hébreux 4:12 LSG2)

Leçon 3

MATTHIEU ET MARC

 

I. RELATIONS ENTRE MATTHIEU, MARC ET LUC

Les trois premiers Évangiles (Évangile selon Matthieu, Évangile selon Marc et Évangile selon Luc) sont dits Évangiles synoptiques parce qu'ils donnent la même représentation générale de la vie et de l'enseignement de Jésus. En grec, le mot synoptique signifie: "vue d'ensemble", "voir ensemble". Ils sont parrallèles l'un à l'autre. Quand on les lit on est d'ailleurs frappé par deux choses:

1. leur convergence.

2. leur divergence.

Ils ont beaucoup de matière en commun, mais présentent aussi d'importantes différences.

Ils relatent à peu près les mêmes événements et les mêmes paroles et s'accordent souvent sur l'ordre des épisodes. Dans de nombreux cas, ils utilisent des expressions identiques.

On divise la matière des évangiles en ce que l'on appelle des péricopes: "extraits de livres", des éléments, des morceaux de traditions.

Il y a deux types de péricopes:

1. péricopes narratifs: petits récits, histoires; quelque chose que Jésus a fait, le récit d'un miracle, par exemple.

2. péricopes didactiques: l'enseignement de Jésus, ses paroles préservées par la tradition primitive appellées aussi "logions"

Dans les synoptiques, il y a environ 200 péricopes:

87 se retrouvent dans les trois évangiles

70 d'entre eux sont dans le même ordre dans les 3

des 17 qui restent:

       8 sont dans le même ordre dans Matthieu et Marc

       8 sont en Marc et Luc

       Matthieu et Luc sont d'accord contre Marc pour le placement de l'autre

36 sont trouvés en Matthieu et Luc mais pas Marc ( la double tradition)

Matthieu et Luc sont d'accord sur le placement dans l'ordre de la triple tradition d'un seul de ces péricopes seulement

Les 35 qui restent sont placés différemment, mais dans un ordre général. Ce fait suggère que Matthieu et Luc travaillent indépendamment mais qu'ils avaient une source commune.

De plus chacun des 3 évangiles ont des péricopes qui leur sont propres, qui ne se trouvent pas dans les autres.

1 dans Marc

29 dans Matthieu

46 dans Luc

Du fait de la convergence dans l'ordre des péricopes et même de l'identité verbale qu'on trouve souvent dans les trois synoptiques, on est amené à conclure que les 3 évangiles ne sont pas tout à fait indépendants.

Il y a deux possibilités:

1. Ils se sont utilisés l'un l'autre.

2. Ils avaient des sources (probablement écrites) en commun.

Le problème de trouver les sources des évangiles synoptiques et de trouver lequel était le premier est appellé: "le problème synoptique".

Actuellement, la plupart des spécialistes considèrent que l'Évangile selon saint Marc est le plus ancien et a fourni à Matthieu comme à Luc une grande partie des éléments narratifs ainsi que le cadre de leurs Évangiles. Un recueil de paroles (avec quelques récits) de Jésus, qui pourrait avoir été écrit en araméen, fut le second grand document ou source employé par Matthieu et Luc (certains spécialistes contestent le fait qu'il s'agisse d'un seul document). Il aurait fourni la matière qui manquait dans l'Évangile selon saint Marc. Il est généralement désigné par la lettre Q (allemand Quelle, «?source?»), mais parfois Logia (grec «?mots?» ou «?paroles?»). Les auteurs des Évangiles selon saint Matthieu et selon saint Luc pourraient également avoir puisé à d'autres sources qui leur seraient propres. Cette hypothèse rend assez bien compte des différences et des points communs entre les trois Évangiles synoptiques.

La ressemblance verbale

Matthieu 9/6  Marc 3/10-11  Luc 7/24

1. Matthieu a 51% des mots actuels de Marc

Luc en a 53% dans la matière de Marc qu'il reproduit:

des 661 versets de Marc, Matthieu en a 606 et Luc 320.

Des 55 versets de Marc qui ne sont pas en Matthieu, 24 sont en Luc

Donc il n'y a que 31 versets qui n'apparaissent ni en Matthieu ni en Luc.

2. Souvent dans le choix des mots et l'ordre des mots, Matthieu et Marc sont d'accord contre Luc, et Marc et Luc sont d'accord contre Matthieu, parfois Matthieu et Luc sont d'accord contre Marc.

Les accords Matthieu et Luc contre Marc sont importants parce qu'ils posent des problèmes.

- identité verbale

- omission des mots ou phrases de Marc

- ordre des mots et phrases

Quelques faits solution:

1. l'Evangile de Matthieu représente les notes que Matthieu a prises de l'enseignement de Jésus avec une construction narrative quui verbalement quelques fois ressemble à Marc. La ressemblance peut s'expliquer sur la base de la tradition commune et du contact de vie commune aussi bien que par l'appropriation de l'oeuvre écrite.

2. l'Evangile de Marc représente la ligne principale de la prédication narrative sur Jésus. Elle est reproduite par un homme qui avait contact avec les disciples dès la conception de l'église et qui a été écrit alors que certains d'entre eux étaient encore vivants. Son contenu était connu à une date précoce, que le document soiut écrit ou non.

3. l'évangile de Luc repésente le récit indépendant d'un compagnon de voyage de Paul qui a écrit dans la 7ème décade du premier siècle et qui a inclus dans son récit les trames narratives de la prédication apostolique et les résultats de ses propres recherches. Luc avait personnellement rencontré Matthieu et les récits qu'il fait des paroles de Jésus sont basés sur les témoins directs qui ont les premiers entendu et avec les apôtres qui les ont prêché.

 

 

II . LE MESSIE ROI: MATTHIEU

A. Auteur

Le premier évangile est communément attribué à Matthieu Lévi, un collecteur d'impôts ou un publicain que Jésus a appelé à devenir son disciple parmi les douze.

 Et Jésus, passant de là plus avant, vit un homme nommé Matthieu, assis au bureau de recette; et il lui dit, Suis-moi. Et se levant, il le suivit.  Et il arriva, comme il était à table dans la maison, que voici, beaucoup de publicains et de pécheurs vinrent et se mirent à table avec Jésus et ses disciples;  ce que les pharisiens ayant vu, ils dirent à ses disciples, Pourquoi votre maître mange-t-il avec les publicains et les pécheurs?  Et Jésus, l'ayant entendu, leur dit, Ceux qui sont en bonne santé n'ont pas besoin de médecin, mais ceux qui se portent mal.  Mais allez et apprenez ce que c'est que, Je veux miséricorde et non pas sacrifice; car je ne suis pas venu appeler des justes, mais des pécheurs. (Matthieu 9:9-13 DRB)

On ne sait pratiquement rien de lui sinon son nom et son métier. Après la liste que Luc donne des apôtres dans

 Et quand ils furent entrés dans la ville, ils montèrent dans la chambre haute où demeuraient Pierre, et Jean, et Jacques, et André, Philippe et Thomas, Barthélémy et Matthieu, Jacques fils d'Alphée et Simon Zélote, et Jude frère de Jacques. (Actes 1:13 DRB)

il disparait de l'histoire de l'Eglise à part quelques allusion qui sont certainement légendaires.

D'après Eusèbe (325 AD) qui cite Papias (100 AD), Matthieu aurait composé son évangile en Araméen et il aurait ensuite était traduit en grec.

Irénée (225 AD) dit que Matthieu a écrit un évangile parmi les Hébreux dans leur propre dialecte, alors que Pierre et Paul prêchaient à Rome...

AUTHOR: Matthew. The Bible in no place says that Matthew is the author; however, the evidence for Matthew’s authorship is strong.

 1. Early writers have always credited the Gospel to Matthew.

William Barclay quotes one of the earliest church historians, a man named Papias (A.D. 100), as saying, “Matthew collected the sayings of Jesus in the Hebrew tongue” (The Gospel of Matthew, Vol.1. “The Daily Study Bible.” Philadelphia, PA: The Westminister Press, 1956, p.xxi). Irenaeus (about A.D. 175), the saintly bishop of Lyons, wrote: “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” (Irenaeus, Against Heresies, 3.1.1).

 2. Matthew was qualified to write the Gospel.

He had been a tax collector which means that he was involved in large business transactions. A study of the Gospel shows that the author had an interest in figures, large numbers (Matthew 18:24; Matthew 28:12), and statistics (Matthew 1:17). The detailed messages of Jesus point to a man experienced with shorthand which he had apparently used in business transactions. Very little is given in the Scripture about Matthew.

a. He was one of the twelve apostles (Mark 2:14).

b. He left all to follow Christ (Luke 5:27-28).

c. He introduced his friends to Christ by inviting them to a feast which he gave in honor of Christ (Luke 5:29).

DATE:

Uncertain. A.D. 50-70. It was written some years after Jesus’ ascension, but before A.D. 70.

 1. The fall of Jerusalem, A.D. 70, is prophetic (Matthew 24:1f).

 2. The statements such as “unto this day” (Matthew 27:8) and “until this day” (Matthew 28:15) suggest a date sometime after Jesus’ ascension, but not too far in the distant future.

 3. The scattering of the Jerusalem Church due to persecution (Acts 8:4) suggests a date sometime after the ascension. A Gospel would not have been necessary so long as the church and apostles were together.

 4. The quote by Irenaeus points to Matthew writing during Nero’s reign, “while Paul and Peter were in Rome.”

B. Thème

Le thème de l'Evangile de Matthieu est annoncé par les mots d'ouverture du livre:

 Livre de la généalogie de Jésus Christ, fils de David, fils d'Abraham, (Matthieu 1:1 DRB)

La phraséologie ressemble à celle de la Genèse qui est divisée en sections par l'utilisation de la même phrase:

  Ce sont ici les générations des cieux et de la terre lorsqu'ils furent créés, au jour que l'Eternel Dieu fit la terre et les cieux, (Genèse 2:4 DRB)

 C'est ici le livre des générations d'Adam. Au jour où Dieu créa Adam, il le fit à la ressemblance de Dieu. (Genèse 5:1 DRB)

 Ce sont ici les générations de Noé, Noé était un homme juste; il était parfait parmi ceux de son temps; Noé marchait avec Dieu. (Genèse 6:9 DRB)

 Chaque utilisation est une étape du développement de la promesse Messianique. Les liens dans l'histoire du peuple de Dieu traversent la Genèse et l'un apparait en Ruth 4/18, où la lignée Messianique finit avec David.

Matthieu reprend la généalogie à ce point et illustre son accomplissement en Jésus.

C. Particularités

Aspects Particuliers

1. Matthieu est l'Evangile du Roi !

Non seulement la doctrine du royaume est soulignée par Matthieu, mais au travers de tout l'évangile la Royauté de Christ est proéminente.

La généalogie du premier châpitre suit la lignée royale de Juda.

L'attitude d'Hérode est provoquée par le fait qu'il voit en Jésus qui vient de naître un rival politique.

L'entrée à Jérusalem souligne Son arrivée en tant que Roi, montant paisiblement un âne.

Dans le discours eschatologique il prédit qu'il s'assiéra sur le trône de Sa Gloire.

L'inscription qui se trouve au dessus de la croix, placée par Ponce Pilate était:

                            

 Et ils placèrent au-dessus de sa tête son accusation écrite, Celui-ci est Jésus, le roi des Juifs. (Matthieu 27:37 DRB)

Contents:

 SPECIAL FEATURES:

 1. Matthew is The Ecclesiastical Gospel.

Down through the centuries, Matthew has been widely used by the church. Its material is arranged primarily by subjects, not by a strict chronological sequence. It is somewhat a topical arrangement of the ministry and teachings of Jesus. As such, it has been extremely useful to the church: as an apology to defend the faith, as a handbook of instructions for new believers, and as a book of worship to read in church services.

                                                                                                         

 2. Matthew is The Teaching Gospel.

Much of Jesus’ teaching is arranged so that it can be easily taught and easily lived. This material is clearly seen in five sections.

a. The Sermon on the Mount (Matthew 5-7).

b. The Messiah’s messengers and their mission (Matthew 9-10:42).

c. The Messiah’s parables (Matthew 13).

d. The Messiah’s disciples and their behavior toward one another (Matthew 18).

e. The Messiah’s prophecy of His return and the end of time: the great Olivet discourse (Matthew 24-25).

 3. Matthew is The Royal Gospel or The Kingdom Gospel.

The heart of Matthew’s Gospel is that Jesus is King. Jesus is the Son of David, the greatest of Israel’s kings. He is the fulfillment of the Messianic prophecies that foretold the coming of a King like unto David.

a. His genealogy shows Him to be David’s son by birth (Matthew 1:1-17).

b. He was called the King of David time and time again (Matthew 2:2; Matthew 9:27; Matthew 15:22; Matthew 20:30; Matthew 21:9, 15; Matthew 22:42).

c. He personally claimed the power of a king by over-riding the law: “I say unto you....” (Matthew 5:21, 27, 34, 38, 43).

d. He dramatically showed Himself to be King by His triumphal entry into Jerusalem (Matthew 21:1-11).

e. He deliberately accepted the title of King before Pilate (Matthew 27:11).

f. His cross bore the title, “King of the Jews” (Matthew 27:11).

g. He claimed the supreme power of the King of Kings, “All power is given unto me” (Matthew 28:18).

h. The word “Kingdom” is used fifty times and “Kingdom of Heaven” thirty-two times.

 4. Matthew is The Apocalyptic Gospel.

Among the Gospels, it has the most comprehensive account of the Lord’s return and of the end time (Matthew 24-25).

 5. Matthew is The Gospel of the Church.

It is the only Synoptic Gospel that mentions the church (Matthew 16:13-23; Matthew 18:17; cp. Mark 8:27-33; Luke 9:18-22).

 6. Matthew is The Gospel of the Jew.

Matthew never failed to show that Jesus fulfills O.T. prophecy. He makes more than one hundred allusions or quotations from the O.T. He is determined to compel the Jew to believe that Jesus is the Messiah.

2. Matthieu est l'Evangile des Discours

Dans chacune de ces sections on trouve un long discours

              SECTION                                                             DISCOURS

          

I. La Prophétie Réalisée 1/1-4/11                            Prédication de Jean 3/1-12

II. Les Principes Annoncés 4/12-7/29                      Sermon sur la Montagne 5/1-7/29

III. La Puissance Révélée 8/1-11/1                         La Commission 10/1-42

IV. Le Programme Expliqué 11/2-13/53                  Les Paraboles 13/1-52

V. Le Plan Déclaré 13/54-19/2                               Le Pardon 18/1-35

VI. Le Problème Présenté 19/3-26/2                       Dénonciation et Prédiction 23/1-25/46

VII. La Passion Accomplie 26/3-28/10                    Pas de discours

VIII. Epilogue 28/11-20                                          La Grande Commission 28/18-20

L'Évangile de Matthieu s'articule autour de cinq discours de Jésus. Chacun d'eux est introduit par une relation des faits de Jésus, qui sert de préambule au discours. L'ensemble des discours est précédé d'un récit d'introduction et suivi de deux récits qui le couronnent : le premier concerne la Passion de Jésus, le second sa résurrection. L'Évangile de Matthieu est donc composé de huit parties assez distinctes les unes des autres.

Le récit d'introduction (chap. I-II) retrace la généalogie de Jésus depuis Abraham et David, puis relate sa naissance et des épisodes de son enfance (I, 18-II, 23). Les récits les plus connus incluent la visite des mages, les "sages venus d'Orient?" (II, 1)?; la fuite en Égypte de Joseph et Marie pour échapper au massacre des enfants mâles ordonné par Hérode le Grand, roi de Judée et leur retour d'Égypte après la mort d'Hérode.

Les cinq récits-discours s'achèvent par la formule "...quand Jésus eut achevé ces discours?"?; ils sont largement inspirés de l'Évangile selon saint Marc et de "?Q?". Le théâtre des quatre premiers est la Galilée?; Jérusalem est le cadre du cinquième.

3.1.Premier récit-discours Le premier récit (chap. III-IV) parle de Jean-Baptiste, du baptême et de la tentation de Jésus, ainsi que des débuts de son ministère. Il est suivi du Sermon sur la montagne (chap. V-VII), dans lequel Jésus annonce qu'il est venu pour accomplir "?la loi?" et "?les prophètes?" (V, 17) et enseigner la multitude en "?homme qui a autorité?" (VII, 29). Le Sermon comprend les Béatitudes et le Notre-Père (VI, 9-13).

3.2.Deuxième récit-discours Le deuxième récit (VIII, 1-IX, 34) montre comment Jésus guérit malades et démoniaques par le pouvoir de la foi. Au cours du deuxième discours (IX, 35-X, 42), Jésus prescrit à ses douze disciples de guérir et prêcher "?aux brebis perdues de la maison d'Israël?" (X, 6) et fixe les conditions que ses disciples devront respecter.

3.3.Troisième récit-discours Le troisième récit (chap. XI-XII) évoque l'opposition grandissante des pharisiens aux actions et à l'enseignement de Jésus. Le thème du troisième discours (XIII, 1-52) est le royaume des cieux. Jésus s'adresse à la foule par paraboles et quand ses disciples lui demandent pourquoi il s'adresse de cette manière au peuple, il leur répond "?À vous il a été donné de connaître les mystères du royaume des cieux, tandis qu'à ces gens-là cela n'a pas été donné?" (XIII, 11). Ce discours contient la parabole du semeur (XIII, 18-23), de l'ivraie (XIII, 24-30) et du grain de sénevé (XIII, 31-32).

3.4.Quatrième récit-discours Le quatrième récit (XIII, 53-XVII, 23) montre comment Jésus est rejeté par ses compatriotes (XIII, 53-58). Il raconte également la mort de Jean-Baptiste (XIV, 3-12), un acte miraculeux de saint Pierre, plusieurs miracles et actes de guérison de Jésus, la révélation aux disciples de sa nature divine et de sa vocation (XVI, 13-16), la fondation de l'Église (XVI, 17-19), l'annonce de sa Passion et de sa résurrection, et la Transfiguration (XVII, 1-8). Le quatrième discours (XVII, 24-XVIII, 35) concerne les conditions et l'administration de l'Église. Il convient de noter que l'Évangile selon saint Matthieu (XVI, 17-19 et XVIII, 17) est le seul des quatre Évangiles où le mot Église apparaît.

3.5.Cinquième récit-discours Le cinquième récit (chap. XIX-XXII) décrit le dernier voyage de Jésus à travers la Judée jusqu'à Jérusalem, notamment l'entrée à Jérusalem, et raconte comment il a chassé du Temple les changeurs d'argent. On y trouve aussi les controverses qui opposèrent Jésus aux sadducéens et aux pharisiens à propos de l'impôt à César, de la résurrection, du "?plus grand commandement de la loi?" (XXII, 36-37) et de l'ascendance du Messie. Le dernier discours se divise en deux parties : dans la première (chap. XXIII), Jésus critique les pharisiens et les scribes parce que, parmi d'autres fautes, ils "?offrent aux yeux des hommes l'apparence de justes, mais au-dedans?...?sont pleins d'hypocrisie et d'iniquité?" (XXIII, 28). Dans la seconde partie (chap. XXIV-XXV), Jésus révèle aux disciples les signes de son avènement et de la fin du monde (XXIV, 3). Il leur parle également de l'avènement du royaume des cieux à travers la parabole du figuier (XXIV, 32-33), des dix vierges (XXV, 1-13) et des talents (XXV, 14-30), et décrit le Jugement dernier.

L'onction de Jésus, la trahison de Judas, le dernier repas, l'angoisse de Jésus et son arrestation dans le jardin de Gethsémani, son jugement, sa crucifixion, sa mort et sa mise au tombeau sont racontés dans le premier des deux derniers récits (chap. XXVI-XXVII). Sa résurrection et la mission qu'il confie à ses disciples d'enseigner toutes les nations (XXVIII, 19) sont relatées dans le dernier récit (chap. XXVIII). Les éléments et détails propres à Matthieu dans ces deux derniers récits sont notamment la mort de celui qui a trahi Jésus, Judas Iscariote (XXVII, 3-10), le rêve de la femme de Ponce Pilate (XXVII, 19), le geste symbolique de Pilate se lavant les mains et abandonnant Jésus aux juifs qui veulent sa mort (XXVII, 24-25), le tremblement de terre qui suit la mort de Jésus (XXVII, 51-53), la garde devant le tombeau (XXVII, 62-66), le tremblement de terre à la résurrection de Jésus (XXVIII, 2-4) et l'apparition du Christ ressucité aux deux Marie (XXVIII, 9-10) et à ses disciples en Galilée (XXVIII, 16-20).

3. Matthieu est l'Evangile de l'Eglise

 Et moi, je te dis que tu es Pierre, et que sur ce roc je bâtirai mon Eglise, et que les portes du séjour des morts ne prévaudront point contre elle. (Matthieu 16:18 NEG)

 S'il refuse de les écouter, dis-le à l'Eglise; et s'il refuse aussi d'écouter l'Eglise, qu'il soit pour toi comme un païen et un publicain. (Matthieu 18:17 NEG)

Dans les deux passages Jésus donne une idée claire  de ce que l'église sera une institution à venir.

Emphase

Cet évangile est écrit dans le but de montrer comment Jésus de Nazareth a expliqué et accompli les prophéties messianiques de l'Ancien Testament.

L'emphase de Matthieu est didactique.

Neufs incidents particuliers à Matthieu

1/20-24; 2/1-12; 2/13-15; 2/16; 27/19; 27/3-10; 27/52; 28/12-15; 28/19-20;

Paraboles spécifiques à Matthieu

13/24-30, 36-43; 13/44; 13/45-46; 13/47; 18/23-35; 20/1-16; 21/28-32; 22/1-13; 25/1-13; 25/14-30

Miracles en Matthieu

9/27-31; 9/32-33; 17/24-27

D. Contenu

La structure de l'évangile est bâtie sur un double plan que l'on peut trouver dans les phrases récurantes du livre:

La première structure est biographique et quelque peu similaire à celui que l'on trouve en Marc et Luc.

Il y a deux points de division:

1. En Matthieu 4/17, " Dès lors Jésus commença à "Jésus commence à prêcher et à dire "repentez-vous car le royaume des cieux est proche". Nous avons ici le début du ministère de Jésus qui conduira à sa popularité grandissante.

2.En Matthieu 16/21, " Dès lors Jésus commença à " Jésus commence à montrer à ses disciples qu'il doit aller à Jérusalem et souffrir beaucoup entre les mains des anciens, des chefs, des scribes et des sacrificateurs. Par contre à partir de maintenant nous découvrons le déclin de sa popularité et appercevons le chemin vers la croix.

La deuxième structure est particulière à ce seul évangile, elle est thematique.

Le matériel est divisé en cinq blocs. Chacun de ces blocs est groupé autour d'un thème et il se termine par cette phrase: "Quand Jésus eut achevé"

1.  Après que Jésus eut achevé ces discours, la foule fut frappée de sa doctrine; (Matthieu 7:28 LSG)

2.  Lorsque Jésus eut achevé de donner ses instructions à ses douze disciples, il partit de là, pour enseigner et prêcher dans les villes du pays. (Matthieu 11:1 LSG)

3.  Lorsque Jésus eut achevé ces paraboles, il partit de là. (Matthieu 13:53 LSG)

4.  Lorsque Jésus eut achevé ces discours, il quitta la Galilée, et alla dans le territoire de la Judée, au delà du Jourdain. (Matthieu 19:1 LSG)

5.  Lorsque Jésus eut achevé tous ces discours, il dit à ses disciples: (Matthieu 26:1 LSG)

 

III. LE SERVITEUR DE DIEU: MARC

A. Auteur

Papias, mentionne une évocation de l'Évangile selon saint Marc par un personnage qu'il appelle l'ancien:

Et l'ancien disait souvent ceci :

"Marc, étant l'interprète de Pierre, nota avec exactitude, mais pas dans l'ordre, ce qui restait dans son souvenir des paroles et gestes du Seigneur"»

Il est presque certain que, pour Papias, ce Marc était un certain Jean surnommé Marc, cousin de Barnabé, cité dans les Actes des Apôtres (voir par exemple Actes, XV, 37-39), dans plusieurs lettres de Paul (voir Épître aux Colossiens, IV, 10; 2e épître à Timothée, IV, 11; Épître à Philémon, XXIV) et dans la Ire épître de Pierre, V, 13.

John Mark:

John Mark had a godly mother (Acts 12:12). It seems that her home was the center of the Christian church (Acts 12:12). In fact, her home may have been the Upper Room which Jesus used for the Last Supper (Luke 22:10f) and for Pentecost (Acts 1:13).

John Mark was related to Barnabas (Col. 4:10) and was a disciple of Paul and Barnabas (Acts 12:25).

As a young man and disciple something happened that caused his faith to weaken, and he forsook Paul and Barnabas on their first missionary journey (Acts 13:13; Acts 15:38).

However, he later recommitted his life to missionary service and became so staunch in his commitment that he was willing to let Paul and Barnabas argue over his seriousness and divide their team efforts over him (Acts 15:36-40). Scripture is silent about what happened after this.

Mark is seen only as a man who had redeemed himself in the eyes of Paul (Col. 4:10; Philemon 1:24; 2 Tim. 4:11). And Peter said Mark was serving with him (1 Peter 5:13). When writing to the churches of Asia Minor, Peter sent his special greetings from Mark. This points toward the churches knowing Mark personally. Mark apparently joined Peter on his missionary journeys. This is significant, for it means that much of what is in Mark’s gospel probably comes from what Peter had told him. The Gospel of Mark, which Mark wrote, was probably the preaching material of Peter. (See note—§Acts 13:13.) John Mark also may have been the man carrying the pitcher of water as a sign for the disciples to approach him in order to secure a room for the Passover (Luke 22:10f). He was probably the young man who fled the scene of Jesus’ arrest (Mark 14:51-52).

B. Thème

Le thème de l'évangile c'est Jésus, Le Fils de Dieu, le Serviteur est résumé de façon nette dans les mots d'ouverture de l'évangile.

La personne de Christ domine la narration dans le texte. Ses oeuvres sont le chef d'interêt principal de l'évangéliste au travers de la mort et de la résurrection à Jérusalem.

Il n'y a aucun désir de la part de l'auteur de cacher ou d'exagerer le côté surnaturel de la vie de Jésus.

to show that Jesus is unquestionably the Son of God.

 Mark states his purpose immediately upon beginning his Gospel:

“The beginning of the gospel of Jesus Christ, the Son of God” (Mark 1:1).

Jesus is declared to be the Son of God at His baptism and transfiguration by the thundering voice of God, “This is my beloved Son....” (Mark 1:11; Mark 9:7).

Even demons cry out, “I know thee, who thou art, the Holy One of God” (Mark 1:24).

The conclusion of the Centurion is, “Truly this was the Son of God” (Mark 15:39). Throughout His ministry Jesus Himself claims to be the Son of God time and again.

C. Particularités

SPECIAL FEATURES:

 1. Mark is The Gospel of Realism.

Mark reports Jesus’ life as it was with little interpretation. It is an on-the-spot eyewitness account written in a fact by fact style. The account is unvarnished.

 2. Mark is The Gospel of Action.

The key word is “euthys” which means straightway, immediately, forthwith. It occurs well over thirty times. The Gospel paints a moving, vivid, day-to-day drama of the dramatic life of Christ. It rushes from event to event as if breathlessly moving toward one final ultimate climax.

 3. Mark is The Gospel of Humanity or The Gospel of Emotion.

Jesus’ humanity is forcibly pictured. Jesus is the carpenter (Mark 6:3); He was moved with righteous anger (Mark 3:5; Mark 8:33; Mark 10:14); He became weary (Mark 4:38); He marveled at the people’s unbelief (Mark 6:6); He became tired and needed rest (Mark 6:31); He was moved with compassion (Mark 6:34); He sighed (Mark 7:34; Mark 8:12); He looked and loved the rich young ruler (Mark 10:21); He hungered (Mark 11:12).

 4. Mark is The Gospel of the Eyewitness.

Mark adds detail after detail to the events of Jesus’ life, details that could come only from an eyewitness. During Jesus’ temptation He was with the wild beasts (Mark 1:13). Jesus named James and John “Boanerges” (Mark 3:17). “He was very displeased” with the disciples’ rejection of little children (Mark 10:14). When Jesus foretold His death, the disciples “were amazed; and as they followed, they were afraid” (Mark 10:32). “The common people heard Him gladly” (Mark 12:37).

Style

L'évangile de Marc est clair, concis, succint, mordant, un style qui en appelle à l'esprit romain qui était fatigué des abstractions littéraires.

Il y a des expression latines telles que:

mordius pour  Il leur dit encore: Apporte-t-on la lampe pour la mettre sous le boisseau, ou sous le lit? N'est-ce pas pour la mettre sur le chandelier? (Marc 4:21 LSG)

census pour  Et ils vinrent lui dire: Maître, nous savons que tu es vrai, et que tu ne t'inquiètes de personne; car tu ne regardes pas à l'apparence des hommes, et tu enseignes la voie de Dieu selon la vérité. Est-il permis, ou non, de payer le tribut à César? (Marc 12:14 LSG)

speculator pour  Il envoya aussitôt un garde avec ordre d'apporter la tête de Jean-Baptiste. (Marc 6:27 SER)

centurio pour  Le centurion, qui se tenait en face de Jésus, voyant qu'il avait expiré de la sorte, dit: Cet homme était vraiment le Fils de Dieu. (Marc 15:39 SER)

 Étonné qu'il soit déjà mort, Pilate fit appeler le centurion et lui demanda s'il était mort depuis longtemps.  Renseigné par le centurion, il donna le corps à Joseph. (Marc 15:44-45 SER)

Pour la plupart de ces termes il y avait des équivalents grecs. Marc utilise cela en latin parce qu'ils étaient plus courants pour ses lecteurs. Il y a d'ailleurs très peu d'accent sur les traditions et coutumes juives dans l'évangile de Marc, et quand il y en a, il les explique beaucoup plus que ne le font les autres évangélistes.

Détails

1. L'auteur souligne spécialement les faits qui se sont produits et n'énonce pas necessairement des thèmes ou des sujets particuliers.

2. Certainement l'auteur était témoin de l'arrestation de Jésus dans le jardin.

 Un jeune homme le suivait, vêtu seulement d'un drap. On se saisit de lui,  mais il lâcha le drap et s'enfuit tout nu. (Marc 14:51-52 SER)

On ne connait pas l'identité de cet individu, mais il est difficile de résister à la tentation de voir une réminiscence personnelle d'un évènement encore bien vivant à la mémoire de l'auteur. Il se pourrait bien que ce soit lui-même.

3.  Ils forcèrent, à porter la croix de Jésus, un passant qui revenait des champs, Simon de Cyrène, père d'Alexandre et de Rufus; (Marc 15:21 SER)

Pourquoi ces deux hommes sont-ils mentionnés ici alors qu'ils n'ont aucune part dans le récit et les évènements, certainement parce qu'ils étaient connus des lecteurs.

Cette allusion est particulièrement surprenante. Les lecteurs de l'évangile devaient certainement les connaitre et peut être même être leurs contemporains.

Si le Rufus de Marc est le même que celui de Romains 16/13, l'origine de l'évangile est alors surement Rome. Il faut aussi dire que ces personnes avaient dû devenir "célèbres" dans le monde chrétien d'alors pour qu'elles soient mentionnées justement là !

4. Il est très interessant de comparer la prédication de Pierre dans Actes 10/34-43 à l'évangile de Marc. La tradition nous dit que Marc fut pendant un laps de temps l'assistant de Pierre et il semble que l'on triouve confirmation de ce fait en

 L'Élue qui est à Babylone vous salue, de même que mon fils Marc. (1 Pierre 5:13 SER)

Le sermon de Pierre conté en Actes suit exactement le plan et le contenu de l'évangile de Marc.

Importance

La raison de l'évangile est avant tout l'évangile.

Marc souligne l'importance de l'EVANGILE comme étant un nouveau message, conduisant à faire connaître la personne et l'oeuvre de Christ.

D. Contenu

L'évangile de Marc est une narration historique qui montre une image représentative de la personne et de l'oeuvre de Jésus Christ.

Ce n'est pas une biographie, car il ne discute pas de la parenté de Jésus, ni de son environnement social pendant son jeune age, ni de sa naissance, ni de son éducation ni de sa famille en général.

Il donne simplement en séquences chronologiques une série d'épisodes de la carrière de Christ avec certains détails concernant les dernières semaines qu'il a vécues sur terre. Très peu de commentaire est fait: la narration raconte sa propre histoire !

La méthode qu'il emploie est brève, imagée, abrupte et forte !

Leçon 4

LUC

L'évangile de Jésus l'homme parfait

I. ORIGINE

Des trois synoptiques, Luc prodigue l'information la plus complète concernant son propre commencement. L'introduction (Luc 1/1-4) est la clef du livre ainsi que la clef du livre des Actes, si l'on considère LUC-ACTES comme une seule entité.

1. A l'époque de l'écriture de l'Evangile, beaucoup de manuscrits circulaient mais ils n'étaient pas complets, donc l'auteur à pris connaissance de tous ces documents avant d'écrire.

2. Ces récits avaient essayé de donner une séquence systématique et chronologique des évènements.

3. Ces faits étaient bien connus des chrétiens d'alors et acceptés indépendamment des récits eux-mêmes.

4. L'auteur lui-même se sent aussi bien informé que les autres et capable d'écrire le récit sous sa propre responsabilité.

5. Ses informations viennent de sources officielles et compétentes.

6. Il était contemporain des évènements décrits et avait à sa disposition des témoins oculaires. Ce qu'il dit ici est basé sur une connaissance de Christ de plusieurs années.

7. La connaissance de Luc couvre les faits majeurs. Son évangile contient de nombreuses particularités qui n'apparaissent pas dans les autres évangiles. Il est le plus représentatif de la vie de Jésus.

8. Il affirme écrite de manière précise et logique.

9. Son destinataire semble être un homme de la classe supérieure. L'expression "très excellent" était utilisée surtout pour les officiels et les membres de l'aristocratie.

10. Le but de Luc était de fournir la connaissance complète de la vérité.

De ces quelques éléments on peut déduire que l'auteur est certainement un homme doté de talent littéraire et qu'il l'utilise pour présenter le message du Christ.

II. L'AUTEUR

L'identité de l'auteur dépend de la relation que l'évangile a avec les Actes des Apôtres.

La relation dans deux document est proche: les deux sont adressés à la même personne: Théophile ! L'introduction du livre des Actes semble parfaitement prendre la suite de Luc quand il dit:

Actes1/1  Théophile, j'ai parlé, dans mon premier livre, de tout ce que Jésus a commencé de faire et d'enseigner dès le commencement  

Le fait que la résurrection de Jésus soit soulignée ainsi que le ministère d'enseignement pendant les quarante jours correspond bien avec Luc 24.

Le seul qui soit susceptible d'avoir écrit l'évangile est Luc. L'auteur possède une culture littéraire élevée et était bien éduqué. Sa façon d'écrire démontre une tournure d'esprit grecque particulière. Il est nommé par Paul dans Colossiens 4/14 " le bien aimé médecin".

C'était un gentil parlant grec qui avait reçu une très bonne éducation et possédait des facultés intellectuelles considérables. Rien n'est connu de plus précis concernant sa vie jusqu'à-ce qu'il rencontre Paul à Troas en 51 AD. De Troas il se rendit avec Paul en Macédoine, où il devint le pasteur de l'église de Philippe. Peut-être était-il frère de sang de Tîtes (Galates 2/3).

Lorsque Paul retourne à Philippe lors de son 3ème voyage missionnaire, Luc le rejoint et vient avec lui en Palestine. Nous le retrouvons dans le voyage vers Rome et il décrit le naufrage subit par Paul et ses compagnons.

La tradition attribue le troisième Évangile à Luc depuis la fin du IIe siècle comme en atteste le canon Muratori. Luc est également l'auteur des Actes des Apôtres, considérés comme ayant servi à la constitution d'un ouvrage plus vaste sur l'origine du christianisme. Le nom de Luc apparaît à plusieurs reprises dans les Épîtres de Paul, Luc est le médecin «!aimé!» dans les Colosseus (IV, 14) et le fidèle compagnon dans Philémon (I, 24). Le lien entre Luc et Paul semble d'ailleurs étroit, l'Évangile selon saint Luc étant proche de celui de Paul par son style et sa doctrine.

Il est désormais admis que l'Évangile selon saint Luc date de la décennie 70-80 apr. J.-C. Des dates antérieures ou postérieures ont également été suggérées : v. 63-65 apr. J.-C., si les Actes ont été écrits alors que Paul était emprisonné à Rome, à la fin du Ier siècle, si l'absence de toute référence à l'Évangile dans les écrits des premiers Pères de l'Église est considérée comme preuve d'une date plus tardive.

 

 

III. BUT

1. D'écrire un récit plus complet des évènements qui s'étaient passés, que les récits qui circulaient à l'époque.

2. Pour conforter et fortifier la foi des gentils grecs qui s'étaient convertis, en particulier et Théophile spécialement.

IV. LIEU ET ENDROIT

en 60 AD

 

 

V. CONTENU

Dans son organisation générale, Luc suit la séquence des évènements de Matthieu et de Marc avec des adjonctions uniques:

Le récit de la naissance de Jean-Baptiste 1/5-25, 57-80

La naissance et l'enfance de Jésus 1/26-56, 2/1-52

La généalogie 3/23-38

La prédication à Nazareth 4/16-30

L'appel particulier de Pierre  5/8-10

Six miracles 5/1-11; 7/11-17; 13/10-17; 14/1-6; 17/11-19; 22/49-51

Dix neuf paraboles 7/41-43; 10/30-37; 11/5-8; 12/13-21; 12/35-40; 12/41-48; 13/6-9; 14/7-11; 14/16-24; 14/28-30; 14/31-32; 15/8-10; 15/11-32; 16/1-13; 16/19-31; 17/7-10; 18/1-8; 18/9-14; 19/11-27

La rencontre avec Zachée 19/1-10

Hérode se moque de Jésus 23/8-12

L'apparition aux disciples d'Emmaüs 24/13-35

La trame de l'Évangile selon saint Luc est la même que celle de l'Évangile selon saint Marc. Mais Luc élargit le texte de Marc par deux interpolations majeures (Évangile selon saint Luc, VI, 20-VIII, 3, IX, 51-XVIII, 14). Les experts s'accordent pour dire que ces adjonctions ont été principalement tirées d'un recueil des paroles de Jésus-Christ, appelé «!Q!» «!Logia!» et d'une tradition orale parfois désignée par la lettre «!L!», recueillie par Luc ou connue de lui seul.

L'Évangile selon saint Luc comprend six parties : un prologue (I, 1-4), le récit de la naissance et l'enfance de Jésus (de I, 5 à II, 52), le ministère de Jésus en Galilée (de III, 1 à IX, 50), son voyage de Galilée à Jérusalem (de IX, 51 à XIX, 27), son ministère à Jérusalem (de XIX,  28 à XXI, 38), enfin sa passion, sa résurrection et son ascension (de XXII, 1 à XXIV, 53).

Dans le prologue, Luc expose les raisons qui le poussent à écrire : écrire le «!récit des événements!» et répandre la Bonne Parole. Luc s'adresse à un personnage fictif ou réel, Théophile (I, 3) pour affirmer son autorité. Unique dans les Évangiles, le prologue de Luc donne le ton général du texte. Inspiré des prologues des écrivains historiques hellénisants, il donne l'impression que Luc a écrit avant tout comme un historien et a consigné les faits après des recherches approfondies.

Le récit de la naissance et de l'enfance de Jésus rapporte l'Annonciation faite à Marie (I, 26-38), la visite de Marie, à Élizabeth, mère de Jean-Baptiste (I :39-56), la naissance de Jean-Baptiste (I, 57-80), la circoncision de Jésus et sa présentation au Temple (II, 21-39), son intervention au Temple à l'âge de douze ans (II, 40-50) et enfin sa vie d'adolescent à Nazareth (II, 51-52).

La suite de l'Évangile, le récit que fait Luc du ministère de Jésus en Galilée, (de IV, 14 à IX, 50) suit à quelques rares exceptions près le plan de Marc. Luc donne un récit plus complet du rejet de la prédication de Jésus à la synagogue de Nazareth (IV, 16-30), présente une généalogie de Jésus qui fait remonter sa descendance à Adam et non seulement à Abraham (III, 23-38) et situe le Grand Sermon de Jésus dans une plaine (VI :17) plutôt que sur une montagne (VI, 20-49).

Le récit du voyage de Jésus à travers la Samarie jusqu'à Jérusalem (de IX, 51 à XIX, 27), contient des éléments sans équivalent ni dans l'Évangile selon saint Marc ni dans l'Évangile selon saint Matthieu. C'est essentiellement cette partie (probablement tirée en grande partie de la source «!L!»), considérée par les experts comme spécifique à Luc, qui confère à l'Évangile sa spécificité. Cette partie relate l'envoi et le retour des 70 disciples (X, 1-20), l'épisode concernant Marthe et Marie (X, 38-42), celui du riche collecteur d'impôts Zachée (XIX, 1-10), les paraboles du Bon Samaritain (X, 29-37), de la drachme perdue (XV, 1-10), du fils prodigue (XV, 11-32), et de Dives et Lazare (XVI, 19-31). On trouve également une version plus courte du Pater, dépourvue de la doxologie propre à l'Évangile selon saint Matthieu (VI, 9-15) et située dans un contexte différent.

Dans ses récits du ministère de Jésus à Jérusalem (de XIX, 28 à XXI, 38), de la passion et de la résurrection (de XXII, 1 à XXIV, 53), Luc puise à nouveau dans l'Évangile selon saint Marc. Luc ajoute toutefois au récit de Marc les dernières paroles de Jésus à ses disciples (XXII, 21-38), ses paroles sur le chemin du calvaire (XXIII, 28-31), les paroles des deux malfaiteurs crucifiés (XXIII, 39-43), les apparitions du Christ sur la route d'Emmaüs et à Jérusalem (XXIV, 13-49) et enfin l'ascension de Jésus (XXIV, 50-53).

Écrit à l'intention des Gentils, l'Évangile selon saint Luc s'inscrit dans le sillage de Paul par le ton et la doctrine.

Comme Paul, Luc insiste sur l'universalité du Salut. Le but de l'évangéliste est d'être universel car Luc, plus que Matthieu et Marc, s'efforce de restituer la personne et le ministère de Jésus dans le temps et l'histoire du monde. Sa généalogie de Jésus met l'accent sur la signification universelle du Christ. Son Évangile attend le jour où la parole du Seigneur sera proclamée à «!toutes les nations!» (XXIV, 47). Une autre caractéristique de Luc est son souci de relations sociales justes, en particulier entre riches et pauvres, ses préoccupations à l'égard des pécheurs et des exclus de la société. Enfin, il témoigne un certain intérêt unique parmi les évangélistes, pour les femmes (VII, 11-17, VII, 36-50, VIII, 1-3)

VI.  POINTS FORTS

1. On dit (la tradition) de Luc qu'il était un artiste...

Quatre chants et poèmes splendides se trouvent dans son oeuvre:

Le Magnificat 1/46-55

Le Benedictus 1/67-79

Le Gloria in Excelsis 2/14

Le Nunc Dimittis 2/28-32

2. L'évangile est avant tout historique car il donne des précisions d'historien (1/5; 2/1 et 3/1,2). Il regarde à Jésus avec les yeux d'un cosmopolitain qui apprécie sans provincialisme la personne de Christ; il est impartial dans le sens le meilleur.

3. La Doctrine est soulignée et même mise en évidence.

Jésus est le Fils de Dieu reconnu par les anges (1/35), par les démons (4/41), par le Père (9/35), et il est humain et divin...

Le Salut:

19/10 verset clef que l'on retrouve illustré dans de nombreuses paraboles particulièrement celles du chapitre 15.

La Justification:

Mot qui est fréquent chez Paul apparaît plusieurs fois dans Luc -Actes quoique pas toujours dans son sens théologique. Pourtant voir le Pharisien et le publicain (18/14).

Le Saint Esprit:

Il y a plus de références au Saint Esprit dans Luc que dans Matthieu et Marc réunis !

Les acteurs de l'évangile sont tous remplis du Saint Esprit:

Jean-Baptiste 1/15; Marie 1/35; Elisabeth 1/41; Zacharie 1/67; Siméon 2/25,26; Le Seigneur Jésus Christ 4/1

La vie de Jésus était conduite par le Saint Esprit:

Conçu du Saint Esprit 1/35; Baptisé du Saint Esprit 3/22; Testé par l'Esprit 4/1; Rendu puissant dans son ministère par l'Esprit 10/21; Il demande que ses disciples continuent son ministère dans la puissance du Saint Esprit 24/49

4. Certaines classes de gens retiennent l'attention

Les femmes:

Le mot femme apparaît 43 fois alors qu'il apparaît 49 fois dans Matthieu et Marc ensemble !

Le personnage de Marie, mère de Jésus, est traité de manière plus précise et détaillée ici qu'en Matthieu.

Elizabeth la mère de Jean Baptiste 1/5,6, 39-45, 57

Anne la prophétesse 2/36-38

Les femmes qui voyageaient avec Jésus 8/2-3

Les femmes qui pleurent 23/27-28

Les femmes à la croix et à la tombe 23/55-56; 24/1-11

Les enfants

Ils reçoivent plus d'attention que la normale pour l'époque.

Luc donne trois chapitres à la naissance et à l'enfance de Jésus.

Trois miracles pour des enfants 7/12; 8/42; 9/38

Les pauvres

Jésus apparaît comme le héros des pauvres et des opprimés. Sept ou huit paraboles sont concernés avec le contraste qui existe entre la pauvreté et la richesse 7/41-43; 11/5-8; 12/13-21; 15/8-10; 16/1-13; 16/19-31; 18/1-8

5. Beauté littéraire

Certainement le style de Luc le place en tête de peloton.

Il traite de manière magistrale le sujet du fils prodigue et avec plein de délicatesse. Il manie l'art de l'écriture de façon spectaculaire et l'utilise à bon escient.

6. Un médecin

Luc témoigne dans son récit d’un intérêt plus grand pour les malades que ne le font Matthieu et Marc.

Exemples :

“La belle-mère de Simon était couchée, ayant la fièvre; et aussitôt on  parla d’elle à Jésus.” (Marc 1:30 LSG2)

 “En sortant de la synagogue, il se rendit à la maison de Simon. La belle-mère  de Simon avait une violente fièvre, et ils le prièrent en sa faveur.” (Luc 4:38 LSG2)

“Un lépreux vint à lui; et, se jetant à genoux, il lui dit d’un ton  suppliant: Si tu le veux, tu peux me rendre pur.” (Marc 1:40 LSG2)

 “Jésus était dans une des villes; et voici, un homme couvert de lèpre,  l’ayant vu, tomba sur sa face, et lui fit cette prière: Seigneur, si tu  le veux, tu peux me rendre pur.” (Luc 5:12 LSG2)

“Jésus entra de nouveau dans la synagogue. Il s’y trouvait un homme qui  avait la main sèche.” (Marc 3:1 LSG2)

 “Il arriva, un autre jour de sabbat, que Jésus entra dans la synagogue,  et qu’il enseignait. Il s’y trouvait un homme dont la main droite était  sèche.” (Luc 6:6 LSG2)

“Un de ceux qui étaient là, tirant l’épée, frappa le serviteur du souverain  sacrificateur, et lui emporta l’oreille.” (Marc 14:47 LSG2)

 “Et l’un d’eux frappa le serviteur du souverain sacrificateur, et lui  emporta l’oreille droite. Mais Jésus, prenant la parole, dit: Laissez, arrêtez! Et, ayant touché  l’oreille de cet homme, il le guérit.” (Luc 22:50-51 LSG2)

JEAN

 

l'Evangile de Jésus le Fils de Dieu

I. AUTEUR

L'auteur est tout d'abord un juif qui avait l'habitude de penser en Araméen, bien que l'évangile ait été écrit en grec. De nombreux mots hébreux et araméens apparaissent ici et là dans le texte et sont expliqués. Il était familier de la tradition juive: il connait le sentiment des juifs à l'égard des Samaritains 4/9; 4/20. Il explique de manière claire les fêtes juives.

Ensuite il est Palestinien et il connait bien Jérusalem et ses environs 9/7; 11/18; 18/1. Il connait les villes de Galilée 1/44; 2/1 et les territoires de Samarie 4/5, 6, 21.

Il est un témoin oculaire des évènements qui se sont produits et qu'il raconte. Il était avec Jésus depuis le début de sa carrière. Il est identifié au disciple que Jésus aimait, un proche associé de Pierre.

C'est Jean, le fils de Zébédée (Marc 1/19-20), un pécheur de Galilée, sa mère était Salomée (soeur de Marie mère de Jésus) Matthieu 27/56; Marc 15/40; Jean 19/25.

Il devint partenaire avec Jacques son frère d'André et de Pierre.

Depuis le XIXe siècle, l'identité de l'auteur de l'Évangile selon saint Jean soulève de vives controverses. De nos jours, diverses propositions sont retenues. Selon l'exégète Peter Brown, il serait l'émanation de trois groupes, un groupe d'origine, un groupe de Samaritains et un groupe de Grecs. La groupe d'origine correspond aux disciples de Jean, le fils de Zébédée, et comprend les disciples de saint Jean Baptiste. Le groupe des Samaritains est un ensemble de chrétiens opposés au temple juif. Le groupe des Grecs est un ensemble de juifs présents dans la diaspora. La seconde hypothèse, celle de l'exégète Marie Etienne Boismard, prend en compte deux lieux de rédaction, la Palestine et Éphèse, et retient trois auteurs. Le premier serait Jean, nommé dans l'Évangile comme «!le disciple que Jésus aimait!». Le deuxième est Jean dit «!le Presbytre!», un juif et le troisième un juif chrétien d'Éphèse. Chaque hypothèse insiste sur l'unité de l'Évangile selon saint Jean et sur la longueur du travail de rédaction.

"Jean, Évangile selon saint", Encyclopédie Microsoft(R) Encarta(R) 98. (c) 1993-1997 Microsoft Corporation. Tous droits réservés.

II. DATE

AD 40

Ecrit depuis l'Asie Mineure, probablement depuis Ephèse vers la fin du premier siècle.

III. BUT

Le but de l'écriture de l'évangile est apologétique ! Les autres évangiles ont été rédigés pour que ceux qui les liraient recoivent la foi.

Cet évangile est écrit pour ceux qui ont des prédilections philosophiques.

L'omission du ministère en Galilée, l'oubli des paraboles, la référence sélective aux miracles (20/30), font penser que l'auteur donne une information fraîche que les lecteurs n'ont pas encore reçu !

Par exemple lors du dernier séder (repas) il montre le moment ou Jésus lave les pieds des disciples dans le but de montrer l'humilité alors que Luc lui nous explique que les disciples voulaient savoir qui était le plus grand...

IV. CONTENU

1. La Clef de l'Evangile:

 Jésus a fait encore, en présence de ses disciples, beaucoup d'autres miracles, qui ne sont pas écrits dans ce livre.  Mais ces choses ont été écrites afin que vous croyiez que Jésus est le Christ, le Fils de Dieu, et qu'en croyant vous ayez la vie en son nom. (Jean 20:30-31 LSG)

Trois mots sont importants: signes, croire, vie.

2. Le premier de ces mots, SIGNES, est une clef à l'organisation de l'Evangile.

Sept signes sont rapportés:

L'eau changée en vin 2/1-11, qualité

Guérison du fils de l'Officier du roi 4/46-54, espace

Guérison de l'impotent 5/1-9, temps

Les cinq mille 6/1-14, quantité

Marcher sur l'eau 6/16-21, loi de la nature

Guérison de l'aveugle 9/1-12, malchance

Résurrection de Lazarre 11/1-46, mort

3. Le deuxième mot, CROIRE, est clef

98 fois dans l'évangile.

Jean définit la foi comme étant le fait de recevoir Jésus 1/12.

4. Le quatrième mot, VIE, est recu au salut

 Or, la vie éternelle, c'est qu'ils te connaissent, toi, le seul vrai Dieu, et celui que tu as envoyé, Jésus-Christ. (Jean 17:3 LSG)

Ce n'est pas la vie animale, ni le cours de la vie de l'homme, c'est une nouvelle conscience en relation avec son environnement. Jésus est l'exemple de cette vie qui est le don de Dieu.

L'Évangile attribué à Jean l'Évangéliste diffère à de nombreux égards des Évangiles synoptiques.

Plusieurs événements mentionnés dans cet Évangile ne figurent pas dans les synoptiques (par exemple, la rencontre de Jésus et de la Samaritaine ou la résurrection de Lazare) et de nombreux épisodes des synoptiques n'apparaissent pas dans l'Évangile selon saint Jean.

De plus, certains épisodes communs sont situés à des endroits différents dans le récit de Jean : l'épisode des vendeurs chassés du Temple, par exemple, se trouve presque au début (II, 13-25), alors que, dans les synoptiques, il intervient après l'entrée triomphale de Jésus à Jérusalem.

Mais surtout, Jean donne des dates différentes pour la Cène (voir Eucharistie) et la crucifixion de Jésus : les deux ont lieu avant la Pâque juive pour Jean, alors que, pour les synoptiques, la Cène est le repas de la Pâque que Jésus prend avec ses apôtres.

L'auteur de l'Évangile selon saint Jean avait en outre un point de vue différent : dans son Évangile, Jésus passe une grande partie de son temps en Judée, se rendant souvent à Jérusalem!; les Évangiles synoptiques situent son ministère public en Galilée et dans les environs, avec un seul séjour à Jérusalem.

Enfin, la forme et le contenu de l'enseignement de Jésus sont différents dans l'Évangile de Jean. Les Évangiles synoptiques le présentent comme un recueil de paraboles et de sentences.

L'auteur de l'Évangile de Jean, pour sa part, le présente sous forme de longs discours ou discussions allégoriques ou méditatifs!; par exemple, ceux sur le bon Pasteur (chapitre X) et sur la Vigne (chapitre XV). Au cours de quelques-uns de ces discours, Jésus emploie des métaphores concises, dans lesquelles il se définit : par exemple, «!Je suis le pain de vie!» (6-35)!; «!Je suis la lumière du monde!» (8-12)!; «!Je suis le Chemin, la Vérité et la Vie!» (14-6). Dans l'Évangile de Jean, Jésus affirme beaucoup plus clairement sa relation à son Père et sa nature divine, alors que les Évangiles synoptiques soulignent plutôt la vocation messianique de Jésus et s'attardent plus sur les questions religieuses et éthiques de la vie quotidienne.

Les spécialistes contemporains s'accordent pour dire que l'Évangile de Jean aurait été écrit après les Évangiles synoptiques. Ceux-ci dateraient des années 65 à 80, tandis que l'Évangile de Jean aurait été écrit à la fin du Ier siècle. Mais la question de savoir si l'auteur de l'Évangile de Jean connaissait les Évangiles synoptiques et s'en est servi comme source suscite d'importantes controverses.

Influences

L'Évangile selon saint Jean est traversé par trois influences.

1. Il est en dialogue en premier lieu avec les gnostiques. La gnose répandue dans le bassin méditerranéen en particulier dans le monde juif est une doctrine cohérente fondée sur une conception dualiste (le Dieu du mal contre le Dieu du bien). Le monde est une émanation d'êtres intermédiaires entre Dieu et les hommes!; c'est une réalité mauvaise. Le salut vient d'un intermédiaire qui donne la connaissance à un petit nombre. Certains thèmes gnostiques sont présents chez Jean: la lumière opposée aux ténèbres, la mort et la vie, la recherche de la connaissance. Mais Jean se démarque nettement de la gnose. Il donne à Jésus une humanité forte qui n'est pas comme dans la gnose, une simple apparence. La mort montre que Jésus est un homme véritable.

3.  Jean est aussi en lien avec le monde grec, et peut-être reçut-il l'influence du néoplatonisme!; mais il ne faut pas trop surestimer l'influence grecque. De nombreux exégètes pensent de nos jours qu'un lien fut établi entre Jean et le monde juif après la redécouverte du judaïsme palestinien.

3. On trouve également chez Jean la résonance de courants importants de l'Ancien Testament (voir Bible): Jésus est présenté comme «!serviteur de Dieu!», «!roi d' Israël!», «!prophète!»!; on peut également trouver dans certains passages de son Évangile un écho de la Genèse mais surtout la marque de la figure de Moïse et du thème de l'Exode.

Jean et les Évangiles synoptiques

Depuis longtemps l'Évangile selon saint Jean est reconnu comme différent des Évangiles synoptiques qui lui sont antérieurs. Les différences les plus importantes touchent à la christologie. Jean présente une christologie des origines, ne fait aucune allusion à la naissance de Jésus, à son enfance. L'Évangile selon saint Jean insiste sur une reconnaissance de qui est Jésus. Il est Fils face au Père. Jean conclut son Évangile avec la proclamation de Jésus comme Dieu (Évangile selon saint Jean, XX, 28).

Il présente également des faits inconnus des Évangiles synoptiques comme le signe de Cana (Évangile selon saint Jean, II, 1-12), la rencontre avec Nicodème (Évangile selon saint Jean, III, 1-36), la Samaritaine (Évangile selon saint Jean, IV, 1-42) la résurrection de Lazare (Évangile selon saint Jean, XI, 1-44).

D'importantes différences chronologiques apparaissent entre l'Évangile selon saint Jean et les synoptiques. Selon saint Jean, Jésus exerça un ministère de baptiste dans la vallée du Jourdain, ministère qui est ignoré des synoptiques. Le ministère de Jésus dure deux ou trois ans et non une année comme dans les synoptiques. Le conflit avec les autorités juives s'étale pendant toute la vie publique de Jésus. La Cène a lieu avant la Pâque juive (voir Pessah). Jésus meurt la veille de Pâque et non le jour de cette fête comme dans les synoptiques.

V. POINTS FORTS

1. Les déclarations de Jésus: 'Je Suis'

Le pain de vie 6/35

La Lumière du monde 8/12, 9/5

La Porte des brebis 10/7

Le Bon Berger 10/11,14

La Résurrection et la Vie 11/25

Le Chemin, la Résurrection et la Vie 14/6

Le Cep 15/1

2. Relation de Jésus avec les Hommes

Jésus manifeste dans tous ces récits un vif intérêt pour l'individu qui est plus important que l'action elle-même.

3. Le vocabulaire est inhabituel

Certains termes sont utilisés comme des diamants et sont répétés sans cesse, parce que vus sous un autre angle:

vie, lumière, ténèbres, oeuvre, monde, croire, chair, heure.

D'autres sont abstraits:

vérité, haine, recevoir, amour, enlever, envoyer, commencement, connaître, gloire, témoignage, demeurer, Père

4. Divinité de Jésus-Christ

Il stipule clairement : "la Parole était Dieu" 1/1

"Moi et mon Père nous sommes un" 10/30

"Avant qu'Abraham fut, je suis" 8/58

"Celui qui m'a vu à vu le Père" 14/9

"Mon Seigneur et mon Dieu" 20/28

5. L'Humanité de Jésus

Il est fatigué 4/6

Il a soif 4/7

Impatient 6/26

Pensif 6/67

Sévère 8/44

Affligé 11/35

Apprécie 12/7

Troublé 12/27

Aimant 13/1

Loyal 18/8

Courageux 18/23

 

VI. PERSONNAGES

Nicodème 3/1-15; 7/50-52; 19/32

Philippe 1/43-46; 6/5-7; 14/8-11

Thomas 11/16; 14/5-6; 20/24-29

Marthe et Marie 11/1-40; 12/2-8

Marie mère de Jésus  2/1-5; 19/26-27

JEAN

l'Evangile de Jésus le Fils de Dieu

I. AUTEUR

L'auteur est tout d'abord un juif qui avait l'habitude de penser en Araméen, bien que l'évangile ait été ecrit en grec. De nombreux mots hébreux et araméens aparaissent ici et là dans le texte et sont expliqués. Il était familier de la tradition juive: il connait le sentiment des juifs à l'égard des Samaritains 4/9; 4/20. Il explique de manière claire les fêtes juives.

Ensuite il est Palestinien et il connait bien Jérusalem et ses environs 9/7; 11/18; 18/1. Il conait les villes de Galilée 1/44; 2/1 et les térritoires de Samarie 4/5, 6, 21.

Il est un témoin occulaire des évènements qui se sont produits et qu'il raconte. Il était avec Jésus depuis le début de sa carrière. Il est identifié au disciple que Jésus aimait, un proche associé de Pierre.

C'est Jean, le fils de Zébédée (Marc 1/19-20), un pécheur de Galilée, sa mère était Salomée (soeur de Marie mère de Jésus) Matthieu 27/56; Marc 15/40; Jean 19/25.

Il devint partenaire avec Jacques son frère d'André et de Pierre.

Depuis le XIXe siècle, l'identité de l'auteur de l'Évangile selon saint Jean soulève de vives controverses. De nos jours, diverses propositions sont retenues. Selon l'exégète Peter Brown, il serait l'émanation de trois groupes, un groupe d'origine, un groupe de Samaritains et un groupe de Grecs. La groupe d'origine correspond aux disciples de Jean, le fils de Zébédée, et comprend les disciples de saint Jean Baptiste. Le groupe des Samaritains est un ensemble de chrétiens opposés au temple juif. Le groupe des Grecs est un ensemble de juifs présents dans la diaspora. La seconde hypothèse, celle de l'exégète Marie Etienne Boismard, prend en compte deux lieux de rédaction, la Palestine et Éphèse, et retient trois auteurs. Le premier serait Jean, nommé dans l'Évangile comme «!le disciple que Jésus aimait!». Le deuxième est Jean dit «!le Presbytre!», un juif et le troisième un juif chrétien d'Éphèse. Chaque hypothèse insiste sur l'unité de l'Évangile selon saint Jean et sur la longueur du travail de rédaction.

"Jean, Évangile selon saint", Encyclopédie Microsoft(R) Encarta(R) 98. (c) 1993-1997 Microsoft Corporation. Tous droits réservés.

II. DATE

AD 40

Ecrit depuis l'Asie Mineure, probablement depuis Ephèse vers la fin du premier siècle.

III. BUT

Le but de l'écriture de l'évangile est apologétique ! Les autres évangiles ont été rédigés pour que ceux qui les liraient recoivent la foi.

Cet évangile est écrit pour ceux qui ont des prédilections philosophiques.

L'omission du ministère en Galilée, l'oubli des paraboles , la référence sélective aux miracles (20/30), font penser que l'auteur donne une information fraiche que les lecteurs n'ont pas encore recu !

Par exemple lors du dernier séder (repas) il montre le moment ou Jésus lave les pieds des disciples dans le but de montrer l'humilité alors que Luc lui nous explique que les disciples voulaient savoir qui était le plus grand...

IV. CONTENU

1. La Clef de l'Evangile:

 Jésus a fait encore, en présence de ses disciples, beaucoup d'autres miracles, qui ne sont pas écrits dans ce livre.  Mais ces choses ont été écrites afin que vous croyiez que Jésus est le Christ, le Fils de Dieu, et qu'en croyant vous ayez la vie en son nom. (Jean 20:30-31 LSG)

Trois mots sont importants: signes, croire, vie.

2. Le premier de ces mots, SIGNES, est une clef à l'organisation de l'Evangile.

Sept signes sont rapportés:

L'eau changée en vin 2/1-11, qualité

Guérison du fils de l'Officier du roi 4/46-54, espace

Guérison de l'impotent 5/1-9, temps

Les cinq mille 6/1-14, quantité

Marcher sur l'eau 6/16-21, loi de la nature

Guérison de l'aveugle 9/1-12, malchance

Résurrection de Lazarre 11/1-46, mort

3. Le deuxième mot, CROIRE, est clef

98 fois dans l'évangile.

Jean définit la foi comme étant le fait de recevoir Jésus 1/12.

4. Le quatrième mot, VIE, est recu au salut

 Or, la vie éternelle, c'est qu'ils te connaissent, toi, le seul vrai Dieu, et celui que tu as envoyé, Jésus-Christ. (Jean 17:3 LSG)

Ce n'est pas la vie animale, ni le cours de la vie de l'homme, c'est une nouvelle conscience en relation avec son environnement. Jésus est l'exemple de cette vie qui est le don de Dieu.

L'Évangile attribué à Jean l'Évangéliste diffère à de nombreux égards des Évangiles synoptiques.

Plusieurs événements mentionnés dans cet Évangile ne figurent pas dans les synoptiques (par exemple, la rencontre de Jésus et de la Samaritaine ou la résurrection de Lazare) et de nombreux épisodes des synoptiques n'apparaissent pas dans l'Évangile selon saint Jean.

De plus, certains épisodes communs sont situés à des endroits différents dans le récit de Jean : l'épisode des vendeurs chassés du Temple, par exemple, se trouve presque au début (II, 13-25), alors que, dans les synoptiques, il intervient après l'entrée triomphale de Jésus à Jérusalem.

Mais surtout, Jean donne des dates différentes pour la Cène (voir Eucharistie) et la crucifixion de Jésus : les deux ont lieu avant la Pâque juive pour Jean, alors que, pour les synoptiques, la Cène est le repas de la Pâque que Jésus prend avec ses apôtres.

L'auteur de l'Évangile selon saint Jean avait en outre un point de vue différent : dans son Évangile, Jésus passe une grande partie de son temps en Judée, se rendant souvent à Jérusalem!; les Évangiles synoptiques situent son ministère public en Galilée et dans les environs, avec un seul séjour à Jérusalem.

Enfin, la forme et le contenu de l'enseignement de Jésus sont différents dans l'Évangile de Jean. Les Évangiles synoptiques le présentent comme un recueil de paraboles et de sentences.

L'auteur de l'Évangile de Jean, pour sa part, le présente sous forme de longs discours ou discussions allégoriques ou méditatifs!; par exemple, ceux sur le bon Pasteur (chapitre X) et sur la Vigne (chapitre XV). Au cours de quelques-uns de ces discours, Jésus emploie des métaphores concises, dans lesquelles il se définit : par exemple, «!Je suis le pain de vie!» (6-35)!; «!Je suis la lumière du monde!» (8-12)!; «!Je suis le Chemin, la Vérité et la Vie!» (14-6). Dans l'Évangile de Jean, Jésus affirme beaucoup plus clairement sa relation à son Père et sa nature divine, alors que les Évangiles synoptiques soulignent plutôt la vocation messianique de Jésus et s'attardent plus sur les questions religieuses et éthiques de la vie quotidienne.

Les spécialistes contemporains s'accordent pour dire que l'Évangile de Jean aurait été écrit après les Évangiles synoptiques. Ceux-ci dateraient des années 65 à 80, tandis que l'Évangile de Jean aurait été écrit à la fin du Ier siècle. Mais la question de savoir si l'auteur de l'Évangile de Jean connaissait les Évangiles synoptiques et s'en est servi comme source suscite d'importantes controverses.

Influences

L'Évangile selon saint Jean est traversé par trois influences.

1. Il est en dialogue en premier lieu avec les gnostiques. La gnose répandue dans le bassin méditerranéen en particulier dans le monde juif est une doctrine cohérente fondée sur une conception dualiste (le Dieu du mal contre le Dieu du bien). Le monde est une émanation d'êtres intermédiaires entre Dieu et les hommes!; c'est une réalité mauvaise. Le salut vient d'un intermédiaire qui donne la connaissance à un petit nombre. Certains thèmes gnostiques sont présents chez Jean: la lumière opposée aux ténèbres, la mort et la vie, la recherche de la connaissance. Mais Jean se démarque nettement de la gnose. Il donne à Jésus une humanité forte qui n'est pas comme dans la gnose, une simple apparence. La mort montre que Jésus est un homme véritable.

3.  Jean est aussi en lien avec le monde grec, et peut-être reçut-il l'influence du néoplatonisme!; mais il ne faut pas trop surestimer l'influence grecque. De nombreux exégètes pensent de nos jours qu'un lien fut établi entre Jean et le monde juif après la redécouverte du judaïsme palestinien.

3. On trouve également chez Jean la résonance de courants importants de l'Ancien Testament (voir Bible): Jésus est présenté comme «!serviteur de Dieu!», «!roi d' Israël!», «!prophète!»!; on peut également trouver dans certains passages de son Évangile un écho de la Genèse mais surtout la marque de la figure de Moïse et du thème de l'Exode.

Jean et les Évangiles synoptiques

Depuis longtemps l'Évangile selon saint Jean est reconnu comme différent des Évangiles synoptiques qui lui sont antérieurs. Les différences les plus importantes touchent à la christologie. Jean présente une christologie des origines, ne fait aucune allusion à la naissance de Jésus, à son enfance. L'Évangile selon saint Jean insiste sur une reconnaissance de qui est Jésus. Il est Fils face au Père. Jean conclut son Évangile avec la proclamation de Jésus comme Dieu (Évangile selon saint Jean, XX, 28).

Il présente également des faits inconnus des Évangiles synoptiques comme le signe de Cana (Évangile selon saint Jean, II, 1-12), la rencontre avec Nicodème (Évangile selon saint Jean, III, 1-36), la Samaritaine (Évangile selon saint Jean, IV, 1-42) la résurrection de Lazare (Évangile selon saint Jean, XI, 1-44).

D'importantes différences chronologiques apparaissent entre l'Évangile selon saint Jean et les synoptiques. Selon saint Jean, Jésus exerça un ministère de baptiste dans la vallée du Jourdain, ministère qui est ignoré des synoptiques. Le ministère de Jésus dure deux ou trois ans et non une année comme dans les synoptiques. Le conflit avec les autorités juives s'étale pendant toute la vie publique de Jésus. La Cène a lieu avant la Pâque juive (voir Pessah). Jésus meurt la veille de Pâque et non le jour de cette fête comme dans les synoptiques.

V. POINTS FORTS

1. Les déclarations de Jésus: 'Je Suis'

Le pain de vie 6/35

La Lumière du monde 8/12, 9/5

La Porte des brebis 10/7

Le Bon Berger 10/11,14

La Résurrection et la Vie 11/25

Le Chemin, la Résurrection et la Vie 14/6

Le Cep 15/1

2. Relation de Jésus avec les Hommes

Jésus manifeste dans tous ces récits un vif interêt pour l'individu qui est plus important que l'action elle-même.

3. Le vocabulaire est inhabituel

Certains termes sont utiliséscommes des diamants et sont repétés sans cesse, parce que vus sous un autre angle:

vie, lumière, ténèbres, oeuvre, monde, croire, chair, heure.

D'autres sont abstraits:

vérité, haine, recevoir, amour, enlever, envoyer, commencement, connaître, gloire, témoignege, demeurer, Père

4. Divinité de Jésus-Christ

Il stipule clairement : "la Parole était Dieu" 1/1

"Moi et mon Père nous sommes un" 10/30

"Avant qu'Abraham fut, je suis" 8/58

"Celui qui m'a vu à vu le Père" 14/9

"Mon Seigneur et mon Dieu" 20/28

5. L'Humanité de Jésus

Il est fatigué 4/6

Il a soif 4/7

Impatient 6/26

Pensif 6/67

Sévère 8/44

Affligé 11/35

Apprécie 12/7

Troublé 12/27

Aimant 13/1

Loyal 18/8

Courageux 18/23

 

VI. PERSONNAGES

Nicodème 3/1-15; 7/50-52; 19/32

Philippe 1/43-46; 6/5-7; 14/8-11

Thomas 11/16; 14/5-6; 20/24-29

Marthe et Marie 11/1-40; 12/2-8

Marie mère de Jésus  2/1-5; 19/26-27

leçon 5

LA PERIODE D'EXPANSION

(A.D. 29 à 60)

I. ETABLISSEMENT DE L'EGLISE, Actes 1/1-8/3

A. Le Récit: Actes

Les Actes des Apôtres est une suite logique au précédent ouvrage de Luc le médecin. Les Actes sont construits autour d'un axe géographique de développement donné dans Actes 1/8.

On peut facilement  délimiter la progression de l'ouvrage en quatre parties:

1. L'Origine de l'Eglise 1/12 à 8/3

2. Transition: Samarie 8/4 à 11/18

3. Expansion vers les païens, La Mission de Paul 11/19 à 21/16

4. Emprisonnement à Césarée et à Rome 21/17 à 28/31

 Le Contenu

Le thème récurant c'est la croissance de l'église, particulièrement la transition entre le judaïsme et les gentils.

C'est n'est certes pas un récit exhaustif des évènements qui prirent place dans la croissance de l'église primitive. Rien n'est dit par exemple au sujet de la croissance au sud et à l'est de la Palestine, bien qu'il y ait eu des chrétiens en Egypte et en Syrie dès le début.

Une des raisons de ce choix est que l'auteur lui-même était familier des aspects de la croissance de l'église dans les endroits où il en parle. La deuxième raison semble être le fait de l'écriture de l'évangile et des Actes, à savoir, certifier l'évangile de Jésus-Christ.

Quelques points de chronologie:

1. La mort d'Hérode Agrippa I        Actes 12/20-23   AD 44

2. La famine sous Cludius                         11/28              44-48

3. Le proconsul Sergius Paulus                  13/7               avant 51

4. L'expulsion des juifs de Rome                18/2                49

5. Le proconsul Gallio                                18/12               52-53

6. Le proconsul Félix                                 23/26, 24/27      52-56

7. Festus, successeur de Félix                    24/27                57-60

Mais l'interêt de Luc n'est pas simplement chronologique, même s'il attache quelque importance au fait. Les Actes soulignent le déclin de l'église judéo-chrétienne vers l'église chrétienne...

B. La Fondation, Actes 1/1-8/3

I. THE GREAT DAYS OF EXPECTATION, 1:1-26

 A. Jesus’ Ministry on Earth, 1:1-5

 B. Jesus’ Last Day on Earth, 1:6-11

 C. Judas’ Fate and Replacement: Choosing Church Leaders, 1:12-26

II. THE BIRTH AND GROWTH OF THE CHURCH, 2:1-7:60

 A. The Day of Pentecost and The Coming of the Holy Spirit: The Church is Born, 2:1-13

 B. The First Sermon (Part I): The Gospel Message, 2:14-24

 C. The First Sermon (Part II): Proofs of the Resurrection, 2:25-36

 D. The First Sermon (Part III): Imperatives of Salvation, 2:37-40

 E. The First Church: Worthy Traits, 2:41-47

 F. The First Recorded Miracle: Lessons for Witnessing, 3:1-11

 G. The Second Sermon: Points for Preaching, 3:12-26

 H. The First Persecution of the Church: Lessons for Christian Service, 4:1-22

 I. The Church Triumphant in Persecution: Victory Over Abuse, 4:23-31

 J. The Believers of the First Church: Essentials for Life Together, 4:32-37

 K. The First Sin and Trouble in the Church: Keeping Back, 5:1-11

 L. The Second Persecution of the Church (Part I): A Picture of Abuse, 5:12-25

 M. The Second Persecution of the Church (Part II): Reasons for Remaining Loyal, 5:26-42

 N. The First Administrative Problem: The First Deacons, 6:1-7

 O. The First Martyr, Stephen (Scene I): A Model Man, 6:8-15

 P. The First Martyr, Stephen (Scene II): The Tragic History of Israel, 7:1-53

 Q. The First Martyr, Stephen (Scene III): A Study of Martyrdom, 7:54-60

1. La Pentecôte

2. Prédication de Départ

3. Organisation et Responsables

C. Dispersion

II. LA TRANSITION, Actes 8/4-11/18

III. THE CHURCH SCATTERED: MISSIONARY BEGINNINGS IN JUDEA AND SAMARIA, 8:1-9:31

 A. The Church’s Lay Leaders Scattered: How God Uses Persecution, 8:1-4

 B. The Great Revival in Samaria: A Study on Revival, 8:5-25

 C. The Great Mission to an Individual: A Study of Witnessing, 8:26-40

 D. The Confrontation Between Saul and the Lord: A Life-changing Conversion, 9:1-9

 E. The Preparation of Saul: The Needs of a New Convert, 9:10-18

 F. The Beginning of Paul’s Witness: A Believer’s Life and Testimony, 9:19-22

 G. The Foretaste of Paul’s Great Suffering: Faithful Despite Terrible Trial, 9:23-30

 H. The State of the Church: What a Church Should Be, 9:31

IV. THE CHURCH SCATTERED: THE FIRST GREAT MISSION TO THE GENTILES—BY PETER, 9:32-11:18

 A. A Broader Ministry—In Lydda: Making Men Whole, 9:32-35

 B. A Broader Ministry—In Joppa: Conquering Death, 9:36-43

 C. A World-Wide Ministry—In Caesarea (Part I): Breaking Down Prejudice, 10:1-33

 D. A World-Wide Ministry—In Caesarea (Part II): Preaching Peace, 10:34-43

 E. A World-Wide Ministry—In Caesarea (Part III): Receiving the Holy Spirit, 10:44-48

 F. A World-Wide Ministry—In Caesarea (Part IV): Gaining a World-Wide Vision, 11:1-18

A. Prédication à Samarie

B. L'Eunuque Etiopien

C. Conversion de Paul

D. Prédication de Pierre

III. L'EGLISE DES GENTILS ET PAUL EN MISSION, Actes 11/19-15/35

V. THE CHURCH SCATTERED: GOD’S SOVEREIGNTY OVER THE CHURCH, 11:19-12:25

 A. The First Great Gentile Church: God’s Pattern for All Churches, 11:19-30

 B. The Jerusalem Church is Miraculously Protected: God’s Pattern for Deliverance from Persecution, 12:1-25

VI. THE FIRST GREAT MISSION OF PAUL TO THE GENTILES: TO CYPRUS AND GALATIA, 13:1-14:28

 A. The First Missionaries, Barnabas and Paul: The Most Challenging Call Ever Given, 13:1-3

 B. Cyprus, The Island: The Beginning of Missions and Evangelism, 13:4-13

 C. Antioch of Pisidia, the Main City of South Galatia (Part I): The Preaching of Paul, 13:14-41

 D. Antioch of Pisidia, the Main City of South Galatia (Part II): Various Responses to the Gospel, 13:42-52

 E. Iconium, the Ancient City: God’s Pattern for Preaching and Witnessing, 14:1-7

 F. Lystra, the Frontier Town: Preaching to a Heathen and Superstitious People, 14:8-20

 G. Derbe and the Return Journey: How Churches are Made Strong, 14:21-28

VII. THE GREAT JERUSALEM COUNCIL: PAUL’S MISSION CALLED INTO QUESTION, 15:1-35

 A. The Problem Arises: Two Questions About Salvation, 15:1-5

 B. The Jerusalem Council Meets: The Great Declaration on Salvation, 15:6-22

 C. The Formal Decree of the Council: The Great Decree on Salvation, 15:23-35

A. L'Eglise d'Antioche

B. Mission vers les Gentils

1. Chypre

2. Antioche de Pisidie

3. Iconium, Lystre, Derbe

C. Concile de Jérusalem

IV. LITTERATURE DE PROTESTATION

A. L'Epitre de Jacques

1. l'Auteur

AUTHOR: Uncertain. Probably James the Lord’s brother. Note these facts.

 1. There are three other men named James who are mentioned in the New Testament.

Þ There was the Apostle James, who was the Son of Zebedee and the brother of the Apostle John. It is almost impossible that he could have been the author, for he was martyred by Herod Agrippa about A.D. 44. This was some years before the letter of James was written.

Þ There was the Apostle James the less, who was the son of Alpheus and who was also the cousin of Jesus. He is a possibility, but so little is known about him that it is highly unlikely that he is the author.

Þ There was James, the father of the Apostle Judas (Luke 6:16, NASV). Nothing else is known about this James.

 2. James, the Lord’s brother, was well known by all believers everywhere. Being the Lord’s brother was enough to give him a world-wide reputation among believers. In addition to this, he was the pastor of the great Jerusalem church which was the mother church of Christianity. Note in James 1:1 that he simply calls himself James. He needed no other identification; everyone knew the James who was writing the letter. The point is this:

Þ James the Lord’s brother was so well known that any other James would have had to identify himself to keep from being mistaken as James the Lord’s brother.

  3. The facts about James the Lord’s brother point toward him being the author.

Þ He was a brother of the Lord (Matthew 13:55; Mark 6:3).

Þ He was an eyewitness of the risen Lord. In fact, the Lord appeared to him in a private conversation (1 Cor. 15:7). He was among those waiting for the coming of the Spirit in the Upper Room (Acts 1:14).

Þ He was an apostle. He was probably appointed after his private encounter with the risen Lord (Galatians 1:19).

Þ He became the pastor of the great Jerusalem Church. He probably assumed his duties when Peter left on his missionary journeys (Acts 12:17; etc.). Thereafter, he is by far the greatest personality in the Jerusalem Church.

Þ He was the first one told about Peter’s release from prison (Acts 12:17).

Þ He was the presiding officer over the great Jerusalem Council (Acts 15).

Þ He was called a pillar of the church along with Peter and John. Paul was forced to discuss his ministry among the Gentiles with him as well as with Peter and John (Galatians 1:19; Galatians 2:9).

Þ He was the one who received the offerings brought by Paul from the Gentile churches to help the Jerusalem saints (Acts 21:18-25).

Þ He was well versed in the Old Testament (cp. Acts 15:15f; Book of James).

Þ He was familiar with Jesus’ teachings. The epistle has around twenty quotations from the Sermon on the Mount alone.

DATE: Uncertain. Probably A.D. 45-50.

 The date is disputed. Some say it is one of the earliest writings, perhaps the earliest. Others say it is a later writing. However, the arguments for the earlier date seem to fit the book more readily.

 1. The church is still described in its primitive form. The word “assembly” (Greek, synagogue) is used instead of church (James 2:2), and the elders of the church are mentioned, but the deacons and bishops are not (James 5:14).

 2. There is no mention of the Jewish-Gentile controversy nor of the great church council held in Jerusalem in A.D. 50 (Acts 15).

 3. The book is a picture of what primitive Christianity meant to a Jew converted to Christ. It leaves one with the sense of birth-pangs, of a great transition occurring from a Jewish to a Christian way of life.

2. Problèmes

Contents:

 Author

 Date

 To Whom Written

 TO WHOM WRITTEN: “To the twelve tribes which are scattered abroad.” It was written to Christians of the dispersion (diaspora). The word dispersion simply means to the Jews scattered around the world.

PURPOSE: James had two purposes for writing.

 1. To correct a corrupted faith that was rapidly seeping into the church. Many were professing faith in Christ, but living immoral and unrighteous lives. Their faith was profession only—a faith of license with little or no restraint upon behavior.

 2. To present the true faith of Christ: a faith of the heart—a faith that produces outward fruit. James’ point is very simple: a person is known to be a Christian only by his behavior. What he does proves one of two things: it proves he is a Christian or it proves he is not a Christian.

SPECIAL FEATURES:

 1. James is “A General or Catholic Epistle.” That is, it is not written to a specific church or individual, but rather, it is written to all Christian believers. James is written particularly to all Jewish converts.

 2. James is “The Epistle of the Royal Law.” That is, it is the epistle stressing the necessity for loving one’s neighbor as oneself. The law of Moses is called the law of liberty (James 2:8-12).

 3. James is “The Epistle of Sermon Notes.” The characteristics of the Jewish and Greek sermons of that day are found throughout James. The epistle seems to be a collection of sermon notes centered around the theme of trials and temptations.

 4. James is “The Epistle of Practical Living” or “The Epistle of the Second Stage.” Its concern is the life of the believer after he has become a Christian and has been assured of his salvation. The thrust is Christian growth.

B. L'Epitre aux Galates

1. Destinataires

AUTHOR: Paul, the Apostle.

 There is little if any question of Paul’s authorship.

DATE: Uncertain. Somewhere between A.D. 48-60. Some scholars hold an early date of A.D. 48-50 and some a later date of A.D. 51-60.

TO WHOM WRITTEN: “To the churches of Galatia” (Galatians 1:2).

 Some believe the letter was written to churches in southern Galatia, others to churches in northern Galatia. Acts 13 and Acts 14 are a record of the southern mission. There is no account in Acts of a northern venture.

2. Contenu

PURPOSE: To vindicate Paul’s call by God and the gospel of grace.

 Paul and the gospel of Christ were both under attack. Some false teachers, who were professing Jewish Christians (called Judaizers), were teaching a double error.

They taught

(1) that a person was saved partly by faith and partly by works, and

(2) that a person grew in Christ partly by faith and partly by his own effort. A person had to believe in Christ, yes, but he also...

· had to undergo the main ritual of religion which was circumcision (compare baptism, church membership, and other requirements today).

· had to observe all the ceremonies and rituals of religion.

 (See note—§Galatians 1:6-7; note—§Galatians 2:3-5; Deeper Study #1—Galatians 2:4; and note—§Galatians 2:11-13 for more discussion.)

 Of course, Paul did not teach this. He taught something different—that a man is saved by Christ and by Christ alone. His message was the message of God’s grace, of pure grace. A person does not win, earn, or merit salvation. A person is saved by the grace of God through His Son, the Lord Jesus Christ. Because of this, the Judaizers charged Paul with deceit: his apostleship was a false claim of his own making, created in his own imagination. They said that he was not a true minister of God—not a true apostle as he claimed, for he minimized the law of God and no true minister would ever minimize the law of God.

 Paul thus sits down and pens Galatians to combat these charges. Writing with great force and stern insistence, he lays down the wonder of God, the wonder of God’s glorious grace.

3. Evaluation

SPECIAL FEATURES:

 1. The Area of Galatia. Galatia was a district that stretched across the middle of Asia Minor. The Galatian district sat in the highlands, several thousand feet above sea level. It was formerly settled by the Gauls. The cities visited by Paul stretched across southern Galatia. They were Iconium, Lystra, Derbe, Pisidion, and Antioch of Pisidia. There is no record of Paul ever visiting northern Galatia.

 The native Galatians were themselves an emotional, impulsive, and changeable people. They were an impetuous, fickle, arguing, loud, boastful, and immoral people. They had a love for the strange, the curious, the unknown. They were attached to a religion that was mainly the worship of nature. The area was also heavily populated by Jews who clung to their staunch Judaistic religion. Greeks were also numerous and gave the area a strong Hellenistic influence. The nature and strange mixture of people in southern Galatia can be seen in their treatment of Paul. They could both worship and stone him (Acts 14:13-19).

 2. The churches in Galatia. Paul visited Galatia on his first and third missionary journeys (Acts 13:14; Acts 18:23f). He was forbidden by the Holy Spirit to preach in Galatia on his second mission (Acts 16:6).

 The church was spiritually immature. The very reason for Paul writing the Epistle was to deal with the basic doctrine of Christianity: salvation by grace. As one would expect, there were Gentile converts in the churches. In Acts 20:4 Paul lists the delegates who were going to Jerusalem with him. There is at least one Gentile delegate, perhaps two, from Galatia. This would point to a large group of Gentiles within the churches. There was also a large number of Jewish converts. The problem of mixing the law with grace is evidence of an influential body of Jewish members.

 3. Galatians is “The Heart of the Gospel.” Man must receive the gospel by faith. He does not work for it by keeping the law. The law does not produce faith. It only works a curse. Therefore, Christ Himself has to redeem man. But man must go beyond receiving the gospel; he must live it out in his life. This is done by the power of the cross and by the power of the Holy Spirit (Galatians 5:1-6:18).

 The one point Paul makes is that man cannot earn or win or do anything for salvation. Human effort is nothing more than a fleshly sign, a sign that is born within man himself, of his own thought and energy. It is earthly, and the earthly and corruptible perishes. The works of men and of the law do not last. Human effort is not of a spiritual or eternal nature. It has nothing to do with spirit. Salvation is a free gift of God. It is eternal and lasting. It is spiritual. Therefore, salvation is by the grace of God and by the grace of God alone.

 4. Galatians is “The Message of Liberty, yet Subjection; of Unity, yet Diversity; of Oneness, yet Difference.”

a. There is a recognition that Gentiles do not have to live as Jews, and Jews do not have to live as Gentiles (Galatians 2:11f). Paul never says it is wrong for Jews to be circumcised. He never says it is wrong for them to keep the law or to observe special festivals. What he says is that these have nothing to do with salvation. Customs and practices differ, but salvation never differs. There is only one way to be saved: by the grace of God.

b. There is also a recognition that ministers are not all alike (Galatians 2:1f). They are not all called to serve the same kinds of people, nor are ministers themselves called to observe the same customs and life-styles. Paul was called to the Gentiles; Peter to the Jews. The customs and life-styles of Gentiles and Jews differed radically. Yet both Paul and Peter were still ministers of the same Lord.

c. There is also a recognition that all Christians are to fellowship and share with one another, and they are to cooperate. Paul just could not see how two different groups of Christians could be in the same place and refuse to eat with one another because of some theological difference (Galatians 2:11f). This was the very point that brought about the crises. And Paul came down hard upon it—fighting tooth and nail for a gospel of grace and a life to match that grace.

 5. Galatians has been called “The Magna Charta of the Church.” God has used its message to stir world revivals in former generations. The great spiritual awakening of Martin Luther and of the Reformation was stirred as Luther studied its message. John Wesley received peace of heart—peace for which he had so long searched—when he heard a sermon preached from Galatians.

 The message of Galatians will pierce the heart of any generation and stir it to action—if that generation will just hear and heed its message.

 

 

 

 

Leçon 6

L'EGLISE S'ETEND

 

V. LE PROGRAMME DE PAUL

Actes 15.36-21.16

Après le Concile de Jérusalem, Paul et Barnabas sont retournés à Antioche pour continuer à enseigner et à prêcher Actes 15.35.

Une lecture attentive de Actes 15.36 et 13.1,2 nous montre que si le deuxième voyage missionnaire était à l'initiative de Paul, le premier en direction de Chypre fut lui proposé par toute l'église.

Il semble que le leadership de Paul se soit confirmé tout au long du 1er voyage. Une dispute a éclaté entre Paul et Barnabas au sujet du cousin de ce dernier, Jean-Marc. Ils se séparent et Barnabas prend avec lui Jean-Marc à Chypre alors que Paul part en direction de l'Asie Mineure. Barnabas disparait alors de la narration des Actes ! Mais Paul semble avoir gardé contact avec lui puisqu'il le mentionne en 1 Corinthiens 9.6.

2ème VOYAGE MISSIONNAIRE

A. Mission en Asie Mineure

Ils voyagent au travers de la Cilicie et de la Syrie. De Tarsis au travers des Portes Ciliciennes et vers l'Ouest empruntant la route des caravanes qui conduit au sud de la Galatie. Ils atteignent Derbe et Lystre. Là un évènement inattendu survient: Paul rencontre Timothée. Ayant fini la visite de la Galatie, il se rend vers l'Asie. Il revient à Troas.

B. Mission en Macédoine

Deux évènements se produisent à Troas:

1. Une vision nocturne Actes 16.9

2. Paul est rejoint par Luc Actes 16.10

Philippe

En Aout ils quittent Troas, traversent la mer Egée et se rendent à Philippe. C'était une colonie romaine et ses habitants étaient citoyens de Rome. Il n'y avait pas de grande colonie juive en son sein et donc pas de synagogue.

Il semble à la suite du récit des évènements dans cette ville que l'auteur des Actes reste à Philippe. (la section "nous" se termine !)

Thessalonique

Voyageant par le route de Philippe ils se rendent à Amphipolis puis à Appolonie vers Thessalonique ( la moderne Salonika)  fut fondée en 315 BC par Cassandre qui la nomma ainsi en l'honneur de sa femme, la demi-sœur d'Alexandre le Grand.

Il y avait une synagogue ou Paul prêche et cela produit une division d'opinion. Certains juifs croient, d'autres provoquèrent une telle opposition qu'ils durent s'enfuir à Bérée de nuit !

Bérée

Là les choses semblent plus calmes et Paul prêche encore dans la synagogue. De nombreux juifs croient et une délégation juive de Thessalonique est envoyée à Bérée pour attaquer Paul.

Paul doit partir et il se rend à Athènes hors de portée des juifs.

Les Epîtres à Thessalonique

I Thessaloniciens

Particularités:

 

The Church of Thessalonica. It was a great day when Paul walked into the city of Thessalonica bringing the news of the glorious gospel. Because of the city’s strategic location and commercial importance, the gospel was bound to spread out beyond to the world rather rapidly. The great city of Thessalonica was the second great European city to be evangelized. Paul had just been evangelizing in Philippi when he entered Thessalonica. Paul preached in the synagogue for only three Sabbaths before he was forced by the Jews to leave the synagogue (Acts 17:2). Paul apparently moved into homes, preaching wherever he was allowed. He had so much success that the Jews eventually attacked and forced him to flee for his life. He took Silas and Timothy (Acts 17:10-14) and proceeded to Berea for a brief ministry. But the Jews pursued him and he was forced to leave Berea for Athens (Acts 17:13f). However, he was able to leave Silas and Timothy behind to continue the ministry. While in Athens, he sent for Timothy, but dispatched him right back to Thessalonica (1 Thes. 3:2f). Paul himself went on to Corinth where he was soon joined by Silas and Timothy with good news from the Thessalonian church (Acts 18:5). His heart was so warmed by this report that he sat down and wrote the Thessalonian letter.

 The converts were mainly Gentiles, including a large number of devout Greeks and prestigious women. Many, especially women, were sick of the immoral society of that day. They had turned to Judaism because of its moral teachings, yet they sensed the bondage of its legalistic thrust and rejection of its national prejudices. Therefore, their hearts were ripe for the message of liberty and love preached by the gospel. The church at Thessalonica...

· was founded on Paul’s second missionary journey (Acts 17:1f).

· was revisited by Paul (1 Cor. 16:5).

· included some Jews and a large number of Greeks and influential women (Acts 17:4; 2 Thes. 3:4, 7-8).

· did not support Paul. He worked at a secular job while there (1 Thes. 2:9); however, he did receive financial help from the church at Philippi (Phil. 4:16).

· suffered persecution (1 Thes. 2:14).

· was well organized (1 Thes. 5:12).

· had several prominent believers known by name: Jason (Acts 17:6), Gaius (Acts 19:29), Aristarchus (Acts 19:29; Acts 20:4), and Secundus (Acts 20:4).

 3. Thessalonians is “An Early Epistle Written by the Apostle Paul.” It is one of the earliest New Testament writings.

 4. Thessalonians is “An Early Epistle that Proclaims Christ to be Lord” (1 Thes. 1:1, 3, 6, 10; 1 Thes. 2:15; 1 Thes. 3:8, 11-13; 1 Thes. 4:1-2, 13-18; 1 Thes. 5:1-2, 9-10, 23, 28; cp. Acts 17:7).

 5. Thessalonians is “An Epistle that Proclaims the Doctrine of the Second Coming” (1 Thes. 4:13f).

 6. Thessalonians is “An Epistle of Great Encouragement for a Person Facing Persecution” (1 Thes. 1:6f; 1 Thes. 2:2f; 1 Thes. 2:14f; 1 Thes. 3:3f).

 7. Thessalonians is “An Epistle written to warn believers of the danger of sexual impurity” (1 Thes. 4:1-10).

 8. Thessalonians is “An Epistle written to charge believers with the most practical rules of behavior” (1 Thes. 5:12-22).

 9. Thessalonians is “An Epistle with a Great Evangelistic and Missionary Challenge” (1 Thes. 1:8-10; 1 Thes. 2:12-13; 1 Thes. 3:12-13; 1 Thes. 4:1-12; 1 Thes. 5:1f).

 10. Thessalonians is “An Epistle written from the heart and soul of a committed minister.” Wycliffe Bible Commentary has a moving description of this point.

 

 

Contenu:

Bien que ces épîtres appartiennent chronologiquement au séjour de 18 mois que Paul fit à Corinthe ( Actes 18 :1-11)vers la fin de AD 51, elles sont considérées ici à cause de leur relation avec l'église de Thessalonique. La première épitre sera rédigée durant le début de cette période, lorsque Timothée revient de Thessalonique avec des nouvelles du progrès de cette église. La deuxième lettre sera quant à elle écrite quelques semaines voire mois après la 1ère.

On peut diviser le contenu en six parties importantes:

1. Louange aux Thessaloniciens pour leur fidélité.

2. Se défendre contre ceux qui veulent tuer son ministère.

3. Encourager à persévérer face à la persécution pour ne pas retomber dans le paganisme.

4. Réponse aux questions concernant ceux qui sont morts.

5. Réponse à la question concernant le jour du Seigneur.

6. Résoudre les problèmes de la vie collective.

Le thème doctrinal majeur concerne le Retour de Jésus-Christ. Cette épître contient le premier discours complet sur ce sujet dans la littérature chrétienne.

Mots clef : sanctification (4 :3,4,7) ; venue du Seigneur ( dans chaque chapitre)

Versets Clef : 1 :9-10 ; 2 :13 ; 4 :1-3 ; 4 :13-18

Christ dans 1 Thess:

Avec la venue de Christ présentée dans chaque chapitre, Jésus est présenté comme l’espérance du croyant pour maintenant et pour sa venue. Lorsqu’il viendra, il nous délivrera de la colère, nous donnera les récompenses, nous ressuscitera, nous sanctifiera.

Evaluation:

Les problèmes ici sont différents de ceux traités à Galates, ils traitent les convertis Gentils et pas les juifs.

La question de la fornication avait moins de chance d'apparaitre au milieu des juifs qu'au milieu d'ancien païens.

Ensuite l'enseignement sur le retour de Jésus semble être motivé par des questions concernant le moment de sa venue.

2 Thessaloniciens

Alors que les conditions de l’église étaient les mêmes, la situation concernant la persécution était différente. Elle semble avoir grandi et cela semble avoir poussé l’apôtre Paul à envoyer cette deuxième missive juste après que Timothée et Silas, porteurs de la première soient revenus avec les dernières nouvelles.

 

Contenu:

Cette épître est écrite principalement pour estomper l'idée mal comprise du retour proche de Jésus. Ils avaient reçu une lettre pseudo Paulinienne parlant de l’avènement de Christ.

Raison de l’épitre :

1.    Persévérer dans la foi à cause de la récompense.

2.    Clarifier les évènements qui doivent entourer ce jour

3.    Etapes de discipline pour corriger ceux qui ne travaillent pas.

Trois évènements majeurs vont précéder la venue de Jésus:

1. Une accélération de l'Apostasie 2.3

2. La disparition d'une certaine influence 2.6,7

3. Le dévoilement de l'iniquité incarnée qui s'élèvera au dessus de tout ce qui est appelé Dieu 2.4,9

Nulle part ailleurs dans les épîtres Pauliniennes on retrouve cette particularité de l'enseignement eschatologique.

Certains chrétiens convaincus du retour très imminent de Jésus avaient arrêté de travailler.

Mots Clef : jugement, rétribution, destruction

Dans cette épitre, sur 47 versets, 18 parlent du sujet de l’avènement de Christ.

L’accent de 1 Thessaloniciens c’est Christ qui vient pour l’Eglise, alors que 2 Thessaloniciens, c’est Christ qui vient avec l’Eglise.

Versets Clefs : 2 :1-5 ; 3 :1-5 ; 3 :16

Christ dans 2 Thess:

Il est présenté ici comme le Christ qui juge lorsqu’il fera cesser la rébellion.

Evaluation:

De manière pratique, chaque doctrine du catalogue de la foi est représentée dans ces deux petites épîtres. Bien qu'elles n'aient pas été écrites comme des traités de doctrine, ni pour présenter les vues théologiques de l'auteur, elles contiennent tout de même une bonne partie de l'enseignement théologique !

C. Mission en Achaïe

Athènes

La ville d'Athènes était une des merveilles du monde antique. L'atmosphère intellectuelle de la ville avait préservé les traditions philosophiques.

Alors que Paul attendait l'arrivée de Silas et Timothée venant de Macédoine, il exerça le ministère. Deux sphères de ministère lui était ouvertes: la synagogue où il se retrouvait habituellement avec les juifs et prosélytes; et la place du marché où il rencontra les penseurs païens. Luc prend un temps considérable pour souligner le "clash" entre Paul et les païens sceptiques. La prédication de Paul les a tellement intéressés qu'ils lui demandent de venir à l'Aréopage. Littéralement c'était la Colline de Mars où il y avait un endroit assez grand pour des conférences publiques.

Le ministère à Athènes semble avoir été une désillusion pour Paul. Rien de bien grand ne se passa à la synagogue et la population païenne de la ville le renvoya avec moquerie.

Voyez d'ailleurs comment Paul commence son épître 1 Corinthiens 2.3

Corinthe

La ville avait été saccagée et brûlée par les romains en 146 BC. En 46 BC elle fut reconstruite par Julius César et elle devint la capitale politique de l'Achaïe. Elle était le lieu de résidence du proconsul. (Actes 18.12) C'était une colonie romaine et sa population était très cosmopolite. Les juifs étaient présents pour le commerce, les romains pour les affaires officielles, les grecs gravitaient autour de la ville et dans les campagnes. La croissance rapide de la ville avait promu une fausse culture. Vivre comme les corinthiens était un euphémisme pour parler de la manière la plus vile de vivre. Le temple d'Aphrodite avait à une époque 1000 prêtresses qui étaient des hiérodules.

Paul demeura dans la ville un an et demi (Actes 18.11). Il retrouva son ancien métier de faiseur de tentes avec Aquila et Priscilla. Peu de temps après, Silas et Timothée arrivèrent avec des nouvelles des églises.

Il commença son ministère dans la synagogue et suite  à la réaction des juifs, il se retira pour se rendre chez un prosélyte, Titus Justus. Le chef de la synagogue et beaucoup de corinthiens crurent et furent baptisés !

On ne sait pas la raison pour laquelle il quitte en compagnie d'Aquila et Priscilla pour aller vers l'est. (peut être la maladie...)

E. Mission en Asie

Ephèse

Ils arrivent à Ephèse, un des plus anciens campements qui va donner naissance à la province d'Asie.

La caractéristique d'Ephèse était son temple d'Artémis (la Diane des romains). Ce temple était un lieu d'asile pour les opprimés et aussi un lieu où les fonds étaient gardés. La dévotion des Ephésiens à l'égard d'Artémis était fanatique et elle conduit la foule à la réaction décrite dans Actes 19.34.

Le premier problème auquel Paul et confronté à Ephèse est la survivance de l'enseignement de Jean-Baptiste. (Apollos) Le besoin était donc d'amener ces chrétiens immatures à la maturité spirituelle.

Un deuxième problème était l'occultisme. Les exorcistes juifs représentés par les sept frères de Scéva, et les personnes innombrables qui brûlèrent leurs livres de magie sont des preuves de l'étendue du problème. La réponse était double: Christ était démontré plus grandement (délivrances, guérisons, destructions de livres etc.) et le caractère exclusif de l'évangile était affirmé (intolérance à l'égard d'autres religions !).

Pendant plus de deux ans, il prêche à la synagogue et plus tard à l'école de Tyranus.

L'Eglise d'Ephèse devint un centre missionnaire et fut pendant des siècles une forteresse du Christianisme en Asie Mineure.

Correspondance Corinthienne

Arrière Plan

Durant le séjour de Paul à Ephèse, il maintint le contact avec les églises d'Achaïe. Corinthe était très instable, composée dans sa majorité de païens qui n'avaient pas l'arrière plan vétérotestamentaire.

Apollos fut d'une aide précieuse auprès des juifs puisqu'il connaissait bien l'AT.

Il se pourrait que Luc ait visité l'église de Corinthe, car Paul mentionne dans l'épître son nom comme connu d'eux (1 Corinthiens 1.12).

La Lettre Perdue

Alors qu'Apollos et Pierre visitaient Corinthe et prêchaient là, Paul retourna en Palestine et puis fut de retour à Ephèse. C'est là qu'il écrivit une lettre à l'église de Corinthe. Paul fait mention d'une lettre dans laquelle il conseillait vivement aux corinthiens de ne pas avoir de relation avec un fornicateur ( 1 Corinthiens 5.9). Le contenu complet de l'épître perdue ne sera jamais connu.

1 Corinthiens

Contenu:

1 Corinthiens est l'epître la plus varié tant dans son contenu que dans son style de toutes les epîtres de Paul.

Il y parle aussi bien de schisme, de finances, de fonctionnement de l'église, de résurrection. Il utilise toutes sortes de styles littéraires: logique, sarcasme, poésie, narration, exposition etc. Il semble que Paul converse avec les anciens de cette église. Elle est informelle.

Pourtant elle a un thème central: La doctrine de la Croix et ses applications sociales. Elle reflete le conflit qui prend place lorsque l'expérience chrétienne et les idéaux chrétiens sont en conflit avec les concepts du monde païen.

La structure du livre repose sur l'ordre que Paul utilise pour traiter les questions soulevées par les visiteurs venus de Corinthe et par la lettre que l'église lui a écrite.

Il fait référence de manière directe à "ceux de la maison de Chloé"  Corinthiens 1.11  qui l'avaient informé des partis qui avaient grandis dans l'église. Il en parle pendant six chapitres.

Puis commençant au chapitre sept, il écrit:

"Concernant les choses que vous avez écrites..." 1 Corinthiens 7.1   et les répétitions subséquentes dans 7.25; 8.1; 11.2; 12.1; 15.1; 16.1 où il répond aux questions posées par la lettre qu'il a reçue.

Evaluation:

C'est un regard plus précis sur les problèmes d'une église pionnière. Chaque problème est solutionné en appliquant un principe spirituel plutôt que psychologique:

1. pour le schisme le remède c'est la maturité spirituelle.

2. pour la fornication c'est la discipline de l'église

3. pour les litiges, c'est l'arbitrage au sein de la communauté

4. pour les mariages entre un croyant et un non croyant, la priorité c'est le salut du non-croyant.

5. pour les vierges non mariées, continence ou mariage.

6. pour les questions de nourriture, la relation du croyant avec Dieu est le facteur déterminant.

L'Epître a été amenée à destination par Timothée. Paul lui décida de ne pas retourner visiter l'église à moins d'une attitude de leur part changée.

Lorsque Paul se rendit à Troas après avoir quitté Ephèse, il ne vit pas Tites. Il s'occupa alors des dons faits par les églises de Macédoine pour leurs frères à Jérusalem. C'est alors que Tites le rejoint avec les nouvelles qu'un réveil s'était produit à Corinthe avec un revirement de comportement vers la repentance.

Paul écrivit alors 2 Corinthiens.

DATE: Uncertain. Probably A.D. 54-56 on Paul’s third missionary journey.

 Paul said, “I will tarry at Ephesus until Pentecost” (1 Cor. 16:8). Thus, he wrote the letter from Ephesus where he ministered for the space of three years (Acts 20:31). When Paul was in Corinth “Gallio was the deputy of Achaia” (Acts 18:12). Gallio entered his office around A.D. 51, and Acts 18:18 says that Paul left Corinth fairly soon, but not immediately, after Gallio’s arrival. He traveled briefly to Ephesus (Acts 18:19-21); then to Caesarea, Jerusalem, and Antioch (Acts 18:22). Then, he began his third missionary journey through Galatia (Acts 18:23). Afterwards he went to Ephesus for his three year ministry and the writing of 1 Corinthians. These events would take considerable time, and would place the writing of the Epistle in the mid-fifties.

TO WHOM WRITTEN: “To the church of God at Corinth, to those set apart in Christ Jesus” (1 Cor. 1:2).

PURPOSE: Paul wrote for three reasons.

 1. To draw the church back together in a spirit of unity as one body in Christ. The church was severely divided and split, feuding and arguing and forming cliques.

 2. To deal with moral laxity in the church.

 3. To answer certain questions the church had requested Paul to answer: questions concerning marriage, Christian liberty and rights, public worship, spiritual gifts, and the resurrection from the dead.

SPECIAL FEATURES:

 1. The City of Corinth. Corinth was the capital of Achaia, located at the southern tip of Greece. It appeared almost like an island, lying on a narrow strip of land only four to five miles across. Its shores provided two natural harbors, one on the east coast and the other on the west coast. With all shipping from East and West harboring there, Corinth was a commercial paradise. All commercial traffic traveling by land from North and South also chose to pass through the city.

 The city had a large population, a real mixture of nationalities including Greeks, Latins, Jews, Egyptians, Syrians, and Asiatics. The large population and material prosperity made the city a sports minded center. The Isthmian Games, considered the most important athletic events next to the Olympics, were held in the city.

 Corinth was also morally corrupt. Material prosperity and traveling tradesmen made for a spirit of partying, drunkenness, and all sorts of immoral living. The city’s very name, “Corinth,” became a by-word for evil and immoral living. Even the worship of the local residents centered around the great goddess of love, Aphrodite. The temple housed 1,000 sacred prostitutes.

 Corinth was an intellectual and cultural center as well. Personal development and pleasure were the pursuit, whether pursued culturally or recklessly and immorally. There was little recognition of law, save the law of a man’s desires.

 Corinth had explosive potential for world-wide missions. It has been estimated that the population was more than a half-million. Morally, the city desperately needed the gospel. If the gospel could make an impact for morality, the message would be heard around the world. Geographically, the city was strategic and fitted Paul’s strategy perfectly. (See note—§Acts 18:1.)

 2. The Church at Corinth. When Paul entered Corinth, he entered “in weakness, and in fear, and in much trembling” (1 Cor. 2:3)—apparently discouraged. He had faced severe opposition in his three ministries immediately prior to Corinth. The Judaizers had run him out of Philippi, Thessalonica, and Berea. Even in Athens, he had experienced little success. Now, facing Corinth, he was confronting a hodgepodge of every sort, a city of diverse population and culture, a population that was proud, intellectual, busy, and immoral. And he was apparently alone, with Silas and Timothy having remained in Macedonia to minister. He was, so to speak, at the mercy of God alone.

 God met Paul’s need. Almost immediately, God brought across Paul’s path two believers, Aquila and Priscilla, who were tentmakers by profession. These two godly Jews had been expelled from Rome along with all other Jews by the decrees of Emperor Claudius (Acts 18:2-3). Silas and Timothy also returned to him soon afterwards, bringing news that the Thessalonian believers were standing firm against persecution (Acts 18:5). Encouraged and pressed in the spirit, Paul immediately entered the synagogue and began his ministry, testifying that Jesus is the Christ (Acts 18:5).

 Paul met with such success he was forced out of the synagogue by the hostile Jews. He moved next door to the synagogue into a house owned by Justus, which became his base of operations. Apparently to prevent further discouragement, God gave Paul a vision assuring him that many people in that city were to be reached for Christ (Acts 18:10). His ministry lasted eighteen months, the longest of any ministry other than the three years he spent with the Ephesian Church.

 The converts at Corinth paint a clear picture of the kind of success Paul experienced in city after city. So far as is known, the only Jewish converts under his personal ministry were Crispus and his household. He was the chief ruler of the synagogue (Acts 18:8). As was the case in other cities, the largest number of converts were Gentiles, who had earlier become attracted to the Jewish religion because of its stress upon high morals and belief in one God. Judaism was especially attractive to women, especially well-to-do women. They were citizens of an immoral world that gave no rights to women; thus, they found great security in a religion of high morality. However, most Gentiles, despite their attraction to Judaism, were repulsed by Jewish nationalism and rites, such as circumcision. It was these who turned a ready ear to the gospel of Christ, who were by far the greatest number of converts.

 There were some wealthy converts. Gaius was the host of Paul and the whole church (Romans 16:23). Erastus was the chamberlain (treasurer) of the city. Chloe was probably a lady of extreme wealth with business interests in both Corinth and Ephesus (1 Cor. 1:11). Some believers were engaged in legal disputes and others were attending wealthy banquets. These two engagements indicate wealth. However, the greatest number of converts came from average folk and from folk who had come from the most sinful backgrounds imaginable. Remember: Corinth was one of the cesspools of immorality and night club life in the ancient world. As Paul so clearly says, “...not many wise men after the flesh, not many mighty, not many noble are called: But God hath chosen the foolish things of the world to confound the things which are mighty; and base things of the world and things which are despised, hath God chosen, yea and things which are not, to bring to nought things that are: That no flesh should glory in his presence” (1 Cor. 1:26-29).

 3. Paul’s Contacts with the Corinthian Church. A grasp of Paul’s contacts with the church will give a much better understanding of the Corinthian situation.

a. Contact 1: Paul’s founding of the church.

b. Contact 2: Paul writes a letter that has since been lost (1 Cor. 5:9).

c. Contact 3: Paul, in Ephesus, receives disturbing news of division and moral corruption within the church from two sources. There is a visit from the household of Chloe (1 Cor. 1:11), and there is a letter from the church requesting answers to certain questions (1 Cor. 7:1f).

d. Contact 4: Paul writes 1 Corinthians.

e. Contact 5: Paul apparently hears that things get worse and he makes a hurried visit to Corinth. However, he is painfully disappointed in its results (2 Cor. 12:14; 2 Cor. 1:15). This visit is questioned by some; however, it is almost certain (see note—§2 Cor. 1:15-17). “I determined that I would not come again to you in heaviness” (2 Cor. 2:1) just does not fit Paul’s first visit. His first visit was anything but a disappointing experience.

f. Contact 6: after Paul recovers his spiritual composure and strength, he writes the severe letter and sends it by Titus. (It is mentioned in 2 Cor. 2:4 and 7:8.)

g. Contact 7: in waiting for an answer, Paul becomes so anxious he strikes out to meet Titus. He meets him in Macedonia and learns that the severe letter has made its impact. Therefore, he sits down, probably right there in Philippi, and writes 2 Corinthians.

h. Contact 8: he pays a final visit to the church (Acts 20:1-4).

 4. 1 Corinthians, along with 2 Corinthians, is “The Epistle that Reveals Paul’s Personal Character.” Charge after charge is leveled against Paul. He spends a good deal of time in both letters answering these charges (see 2 Corinthians, Introductory Notes, Special Features, point 3).

 5. 1 Corinthians is “The Epistle Written to Answer a Church’s Specific Questions” (see Purpose, point 3).

 6. 1 Corinthians is “The Epistle that Answers the Problems Confronted by a Pioneer Church” (see Purpose, points 1-3; Special Features, points 1-3).

 7. 1 Corinthians is “An Epistle Written to a Carnal Church.” A quick glance at the General Outline will show this.

 8. 1 Corinthians is “The Diversified Epistle.” Paul deals with more different subjects in 1 Corinthians than he does in any other epistle.

2 Corinthiens

Contenu:

Le contenu a déjà été discuté dans une certaine mesure. Cette épître diffère de la 1ère parce qu'elle traite de problème personnels plus que de problèmes doctrinaux.

On y découre un Paul totalement humain: ses sentiments, ses désirs, ce qu'il n'aime pas, ses ambiions, et ses obligations face à ses lecteurs.

Evaluation:

On découvre un peu mieux la carrière de Paul. L'oposition qu'il rencontra à Galates a fondé un groupe de pression de judaïsants qui cherchent à le discrétiter.

Les accusations:

1. Il marche selon la chair 10.2

2. Il est peureux an face d'eux 10.10

3. Il s'est diminué en travaillant de ses mains 11.7

4. Il n'est pas un des Apôtres 11.5;12.11,12

5. Il n'a pas de lettres de recommandation 3.1

6. Son caractère est:

 - charnel 10.2

 - orgueilleux 10.8,15

 - trompeur 12.16

 - a détourné les fonds collectés 8.20-23

Ses accusateurs étaient

1. juifs 11.22

2. ministres de Christ 11.23

3. Recommandés par d'autres églises 3.1

4. Introduits dans les églises que Paul a fondé

5. Ils dominaient 11.19,20

6. Ne voulaient pas souffrir pour Christ 11.23

DATE: A.D. 56-57.

 There is an indication that the Epistle was written almost immediately after hearing of the church’s repentance (2 Cor. 2:13; 2 Cor. 7:2-16). The letter was probably written from the province of Macedonia, more specifically from the city of Philippi.

TO WHOM WRITTEN: “The church of God which is at Corinth, with all the saints who are in all Achaia” (2 Cor. 1:1).

PURPOSE: Paul writes for three reasons.

 1. To vindicate the purity of his life and the authority of his ministry.

 2. To crush the false accusations against him with a final blow, and to solidify the church more firmly in the gospel.

 3. To encourage the church to complete its special mission project to the poor saints in Jerusalem and Judea.

SPECIAL FEATURES:

 1. The City of Corinth (see 1 Corinthians, Introductory Notes, Special Features, point 1).

 2. The Church at Corinth (see 1 Corinthians, Introductory Notes, Special Features, point 2).

 3. 2 Corinthians is “The Epistle That Combats the Severe Charges Against Paul.” There was a certain person in the Corinthian Church who caused great grief to Paul. This person evidently stood face to face with Paul when Paul made a hurried and painful visit to Corinth. This divisive person slandered Paul and his character beyond imagination. The Corinthian Church as a whole became affected—tragically so (2 Cor. 2:5-6)—so much so that several cliques were formed against Paul. It was Paul himself that was being attacked, both his character and his right and authority as a minister of the gospel.

 The attacks and accusations were so severe that Paul made it clear that his relationship with the church was to remain at a standstill until they dealt with the offender (2 Cor. 2:1-4). An idea of the severity of the accusations and just what they were can be gleaned from a study of 2 Corinthians (see note—§2 Cor. 1:12-22; note—§1 Cor. 3:1). The seriousness of the situation is seen when one tries to imagine the statements made against Paul: “Some...think of us as if we walked according to the flesh” (2 Cor. 10:2); and “the testimony or our conscience, that in simplicity and godly sincerity, not with fleshly wisdom...we have had our conversation [behavior, conduct] in the world” (2 Cor. 1:12).

 It was accusations such as these that were thrown in Paul’s face when he made his hurried visit to Corinth. This is the reason commentators label this visit the “painful visit.” The accusations and their seriousness and severity were a threat to Paul’s ministry. Thus Paul was forced to pen his “severe letter” to the Corinthian Church (see 1 Corinthians, Introductory Notes, Special Features, point 3).

 The personal distress of the whole situation can be gleaned from the above and from a study of the letter. In fact, a quick scanning of long passages such as 2 Cor. 1:3-2:17 will clearly show Paul’s distress: “God...who comforts us in all our trials” (2 Cor. 1:4); “the sufferings of Christ abound in us” (2 Cor. 1:5); “ye are partakers of the sufferings” (2 Cor. 1:7; cp. 2 Cor. 2:5-6); “our trouble which came to us in Asia....” (2 Cor. 1:8-9). This certainly refers to the trials caused by the Corinthian Church, as well as the Ephesian disturbance recorded in Acts. “The testimony of our conscience, that in simplicity [holiness] and godly sincerity [purity, moral purity], not with fleshly wisdom...I trust ye shall acknowledge even to the end” (2 Cor. 1:12-13).

 What all this shows is that Paul underwent such strain and stress from the accusations and trouble within the church that it almost did him in. It was almost fatal. He actually faced death (2 Cor. 1:8-10). He adds, “Our flesh had no rest, but we were troubled on every side; without were fightings, within were fears” (2 Cor. 7:5).

 See 1 Corinthians for a complete outline of these events (Introductory Notes, Special Features, point 3).

 4. 2 Corinthians is “The Most Personal of Paul’s Epistles.” It opens up his life for all to see. It shows that he was human, just like all other men; he experienced joy and pain, victories and setbacks.

 5. 2 Corinthians is “The Epistle of the Minister and the Ministry.” A quick glance at the General Outline will show this. A study of the Epistle stirs the heart of the minister to endure and proclaim Christ more than ever before.

Dernière Visite à Corinthe

L'arrivée de Tites en Macédoine avec les paroles rassurantes du changement de comportement des corinthiens permet à Paul de continuer son voyage sans crainte. Luc nous dit qu'il passa trois mois en Achaïe. La section "nous" réaparait ici (Actes 20.3), prouvant que Luc voyage avec Paul. Ils vont laisser leurs compagnons à Troas et se rendent vers le nord à Philippe par la route puis prennent le bateau jusqu'à Troas à la fin de la fête de spains sans levains, juste après La Pâques.

L'Epître aux Romains

Arrière Plan:

Il part de Corinthe ou de Philippe juste avant de voyager vers Troas, ayant l'offrande des églises de Macédoine et d'Achaïe pour les pauvres de Jérusalem, et était prêt à se rendre à Jérusalem. Il voulait revenir rapidement pour se rendre à Rome et ensuite en Espagne. Il écrit l'épître dans ces conditions et la fait envoyer par une diaconnesse de l'églisez de Cenchrée. (15 et 16)

Paul avait des amis à Rome, et n'avait pu les visiter jusque là ! On ne connait pas l'origine de l'église de Rome. On se souvient qu'il y avait à Jérusalem des gens de Rome le jour de la Pentecote !

L'epître aux Romains est en quelque sorte un texte préparatoire avant la venue de Paul dans la ville impériale.

Contenu:

Le thème central de l'épître est la révélation de la justification de Dieu pour l'homme et son application aux besoins spirituels.

Paul y explique qu'il est l'Apôtre de Païens 1.5

Il montre que l'histoire du monde païen est un prélude à la révélation 1.18-32

Le salut est aussi pour les païens 3.29

Il n'y a pas de distinction entre juifs et païens.

Evaluation:

Romains c'est la base de la théologie chrétienne. La plupart des termes techniques: justicafication, imputation, adoption, sanctification.

Le thème est annoncé: l'évangile est puissance de Dieu 1.16

Le besoin de cette puissance est démontré par la chute de l'homme 3.10

Tous en ont besoin sans cela ils sont condamnés 3.25

Chapitre 6-8 les problèmes liées à cette nouvelle relation

Chapitres 9-11 s'inquiète de savoir si l'alliance établie avec Israël est invalidée par le salut des païens.

Le temps des Gentils se finira (11.25) et les croyants d'Israël entreront en possesion de leur héritage.

La section pratique de Romains établit les applications ethiques du salut décrit dans les 11 premiers châpitres.

La conclusion expose le sentiment de Paul de dette qu'il a envers Christ. C'est un travail missionnaire que de faire connaitre l'Evangile.

Romains c'est l'exemple parfait de l'intégration de la doctrine avec les buts missionnaires.

AUTHOR: Paul, the Apostle. Paul clearly states that he is the author (Romans 1:1), and the personal references and facts given in Romans 15 tell us beyond any doubt that Paul is the author.

DATE: A.D. 55-58.

 Paul says, “Now I go unto Jerusalem to minister unto the saints” (Romans 15:25). This journey to Jerusalem was the trip made necessary by the extreme poverty of the believers in the Jerusalem church. Paul had taken a collection from the Gentile churches and felt compelled to deliver the offering himself. This occurred on his third missionary journey.

TO WHOM WRITTEN: “To all that be in Rome, beloved of God, called to be saints.”

 Several manuscripts have been found with the personal and local touches of Romans 15-16 omitted and the doxology included. This would definitely point to there being several churches. The place of writing seems to be Corinth, for Paul recommended Phoebe to the Romans. Phoebe was a deaconess from Cenchrea, the eastern seaport of Corinth.

PURPOSE: Paul had several reasons for writing.

 1. Paul wished to evangelize Spain (Romans 15:24). To do so he needed a local church from which to launch his ministry—a church that would be much closer to Spain than Antioch. Antioch had been his home base up until now. By writing Romans, he was preparing the Roman church for the day when he would reveal his vision to them. He was making them familiar with his name, his mission, and his love.

 2. Paul had a personal compulsion to visit and witness in Rome itself. His life-long strategy had been to evangelize the great metropolitan cities along the route that stretched from Jerusalem to Rome. He knew that a route so greatly traveled and cities so actively engaged in commerce would assure the spread of the Gospel. Rome was the capital, the center of the world; it provided the greatest strategic opportunity for world evangelism. A Rome conquered for Christ could mean a world conquered for Christ.

 3. Paul was not sure he would ever reach Rome personally. He was going to Jerusalem and knew the danger. There was a chance he might be killed in Jerusalem. He requested the Roman church to pray for him: “I beseech you, brethren...strive together with me in your prayers to God for me, that I may be delivered from them that do not believe in Judea” (Romans 15:30-31). Yet despite the danger, Paul was a master strategist: he knew the strategic importance of Rome for the spread of the Gospel worldwide. The church had to be rooted and grounded in the faith; therefore he sat down and wrote this great letter. The message of the letter is what Paul would hammer into the believers’ hearts if he ever did get to stand before them.

SPECIAL FEATURES:

 1. The church at Rome. The church was strong. Five factors show its strength.

 First, Rome was a lay church. A writer of the fourth century said that some Roman citizens “had embraced the faith of Christ...without any sign of mighty works or any of the apostles” (Ambrosiaster, a Latin Father, in his Epistle to the Romans. Quoted by F.F. Bruce. The Epistle of Paul to the Romans. “The Tyndale New Testament Commentaries,” ed. by RVG Tasker. Grand Rapids, MI: Eerdmans, 1963, p.13). The content of the epistle shows a people of great spiritual depth and maturity. But how did the gospel reach Rome? Who founded the church? The only thing known for sure is that there was a great and flourishing church in the capital. But just when the church was founded is unknown. There are several possibilities.

a. At Pentecost there were “strangers from Rome, both Jews and proselytes” (Acts 2:10). Were any converted during Pentecost? There is no specific mention of converts among the Romans, but Romans are the only group identified among the European pilgrims.

b. Many of the members of the Roman church were known by Paul personally. He had met them elsewhere, sometime long ago. The church could have been founded by these. He greets Aquila and Priscilla (Romans 16:3; cp. Acts 18:2-3). He also greets some well-known believers whom he says were “in Christ” even before himself: Andronicus and Junia (Romans 16:7). Rufus, perhaps the son of Simon of Cyrene who carried the cross of Christ, is also greeted (see note—§Romans 16:13; cp. Mark 15:21). Paul may have known Rufus and his mother in Antioch.

c. The lay followers of Christ were probably among the first to carry the gospel to Rome. This was Paul’s great strategy as God’s chief commander for world evangelization. Paul had penetrated the great cities of the world with the glorious gospel, and he did all he could to establish a strong church in each of the major cities. Each of these cities lay along the world’s great roads that led right into the heart of the world’s capital, Rome itself. In all the hustle and bustle of business and traveling to and fro, some men, racing throughout the world and carrying on their affairs, were bound to be reached for Christ and to become lay missionaries themselves. It was only inevitable that Rome be penetrated. A church was bound to be founded right in the heart of Rome.

 Second, Rome had a world-wide reputation. Its faith was strong (Romans 1:8). It was spiritually mature, able to digest the meat of the Word. Practically every page covers a major doctrine or theological discussion.

 Third, Rome was a Gentile church. The Gentiles, who comprised a vast majority of the membership, were reminded of the fact that Christianity had come from Jewish roots. Therefore, the Jews were to be deeply respected—even if they were outnumbered (Romans 11:18).

 Fourth, Rome was a persecuted church. The church was severely persecuted seven years after Paul wrote this great letter to the believers. Nero had burned the older section of the great city in a fit of madness, and he blamed the burning of Rome upon the Christians. Believers were also charged with such crimes as cannibalism, immoral practices, and with being enemies of the state. They were actually charged with any other crime that could be connived. However, the blood of the church proved to be its seed (Tertullian, Apology 50. Quoted by F.F. Bruce. The Epistle of Paul to the Romans. “The Tyndale New Testament Commentaries,” p.17). Believers, fleeing the persecution, spread all over the world; and wherever they went they shared the glorious news of eternal life in Christ Jesus. In addition, the citizens of Rome grew tired of so much savagery and eventually demanded that the savagery against the Christians stop. The church was left alone and the glorious news of salvation was allowed to be freely proclaimed.

 Fifth, Rome was a triumphant church. The church was unashamed of its life and witness. It was willing to stand up and be counted by the side of those who suffered. When Paul was being escorted into the city as a Roman prisoner, while still some thirty to forty miles away, the Christian church marched forward to meet and give him a triumphant processional over those thirty to forty miles. The sight of these dear believers filled Paul with a sense of glory seldom experienced by men. (See note—§Acts 28:13-15.)

 2. Romans is The Great Epistle of Theology. It is a statement of what Paul believed, a statement of his theology. Paul was not writing to meet a special problem or danger or error. He was writing primarily to root and ground the Roman believers in the faith as deeply as he could, for they lived in the great strategic center with explosive potential for world evangelization. He was completely free to set forth what he saw to be the essential theology for a living faith.

 3. Romans is The Epistle Written for Every Man. It is the Gospel of God (Romans 1:1). It is a book for the world (Romans 1:4-2:16; etc.); a book for the church (see Romans 1:1-7; etc.); a book for theologians (see Romans 3:1-5:21; etc.); a book for philosophers (see Romans 1:1-2:16; etc.); a book for legalists (see Romans 7:1f; etc.); a book for immature believers (see Romans 6:1-8:30); a book for mature believers (see Romans 8:12-14; etc.); a book for sufferers (see Romans 7:1-8:39; etc.); a book for unbelievers (see Romans 1:1-2:16; etc.); a book for religionists (see Romans 2:17-5:21; etc.). Romans is the truth desperately needed by every man, whoever or wherever he may be.

 4. Romans is The Church’s Last Testament. Although one of the driving forces of Paul’s heart was to visit the Roman church, he was not sure he would ever get to see them face to face (See Purpose, point 3). Yet, the church’s strategic importance necessitated that he do what he could to assure that they use their explosive potential for Christ. Thus, he was forced to write—just in case. And write he did. In the Book of Romans the church has what Paul wished to say to the church—just in case he never got there. In a sense it is The Church’s Last Testament—just what the church needs to hear. Romans comes closest to being the one written possession a church needs, the most comprehensive statement of Christian truth.

 5. Romans is The Gospel’s Main Truth. This is evident from Special Features, points 1 and 2.

 6. Romans is God’s World-Wide Plan for Israel and the Gentiles. More clearly than any other book, Romans shows God’s glorious plan for the ages in Israel and the Gentile nations. A panoramic view of history is given from a Christian perspective. This is quickly grasped by a study of the Outline, Romans 9-11.

Dernière Visite à Corinthe

L'arrivée de Tites en Macédoine avec les paroles rassurantes du changement de comportement des corinthiens permet à Paul de continuer son voyage sans crainte. Luc nous dit qu'il passa trois mois en Achaïe. La section "nous" réaparait ici (Actes 20.3), prouvant que Luc voyage avec Paul. Ils vont laisser leurs compagnons à Troas et se rendent vers le nord à Philippe par la route puis prennent le bateau jusqu'à Troas à la fin de la fête de spains sans levains, juste après La Pâques.

L'Epître aux Romains

Arrière Plan:

Il part de Corinthe ou de Philippe juste avant de voyager vers Troas, ayant l'offrande des églises de Macédoine et d'Achaïe pour les pauvres de Jérusalem, et était prêt à se rendre à Jérusalem. Il voulait revenir rapidement pour se rendre à Rome et ensuite en Espagne. Il écrit l'épître dans ces conditions et la fait envoyer par une diaconesse de l'église de Cenchrée. (15 et 16)

Paul avait des amis à Rome, et n'avait pu les visiter jusque là ! On ne connait pas l'origine de l'église de Rome. On se souvient qu'il y avait à Jérusalem des gens de Rome le jour de la Pentecôte !

L'épître aux Romains est en quelque sorte un texte préparatoire avant la venue de Paul dans la ville impériale.

Contenu:

Le thème central de l'épître est la révélation de la justification de Dieu pour l'homme et son application aux besoins spirituels.

Paul y explique qu'il est l'Apôtre de Païens 1.5

Il montre que l'histoire du monde païen est un prélude à la révélation 1.18-32

Le salut est aussi pour les païens 3.29

Il n'y a pas de distinction entre juifs et païens.

Evaluation:

Romains c'est la base de la théologie chrétienne. La plupart des termes techniques: justification, imputation, adoption, sanctification.

Le thème est annoncé: l'évangile est puissance de Dieu 1.16

Le besoin de cette puissance est démontré par la chute de l'homme 3.10

Tous en ont besoin sans cela ils sont condamnés 3.25

Chapitre 6-8 les problèmes liés à cette nouvelle relation

Chapitres 9-11 s'inquiète de savoir si l'alliance établie avec Israël est invalidée par le salut des païens.

Le temps des Gentils se finira (11.25) et les croyants d'Israël entreront en possession de leur héritage.

La section pratique de Romains établit les applications éthiques du salut décrit dans les 11 premiers chapitres.

La conclusion expose le sentiment de Paul de dette qu'il a envers Christ. C'est un travail missionnaire que de faire chapitres l'Evangile.

Romains c'est l'exemple parfait de l'intégration de la doctrine avec les buts missionnaires.

AUTHOR: Paul, the Apostle. Paul clearly states that he is the author (Romans 1:1), and the personal references and facts given in Romans 15 tell us beyond any doubt that Paul is the author.

DATE: A.D. 55-58.

Paul says, “Now I go unto Jerusalem to minister unto the saints” (Romans 15:25). This journey to Jerusalem was the trip made necessary by the extreme poverty of the believers in the Jerusalem church. Paul had taken a collection from the Gentile churches and felt compelled to deliver the offering himself. This occurred on his third missionary journey.

TO WHOM WRITTEN: “To all that be in Rome, beloved of God, called to be saints.”

Several manuscripts have been found with the personal and local touches of Romans 15-16 omitted and the doxology included. This would definitely point to there being several churches. The place of writing seems to be Corinth, for Paul recommended Phoebe to the Romans. Phoebe was a deaconess from Cenchrea, the eastern seaport of Corinth.

PURPOSE: Paul had several reasons for writing.

1. Paul wished to evangelize Spain (Romans 15:24). To do so he needed a local church from which to launch his ministry—a church that would be much closer to Spain than Antioch. Antioch had been his home base up until now. By writing Romans, he was preparing the Roman church for the day when he would reveal his vision to them. He was making them familiar with his name, his mission, and his love.

2. Paul had a personal compulsion to visit and witness in Rome itself. His life-long strategy had been to evangelize the great metropolitan cities along the route that stretched from Jerusalem to Rome. He knew that a route so greatly traveled and cities so actively engaged in commerce would assure the spread of the Gospel. Rome was the capital, the center of the world; it provided the greatest strategic opportunity for world evangelism. A Rome conquered for Christ could mean a world conquered for Christ.

3. Paul was not sure he would ever reach Rome personally. He was going to Jerusalem and knew the danger. There was a chance he might be killed in Jerusalem. He requested the Roman church to pray for him: “I beseech you, brethren...strive together with me in your prayers to God for me, that I may be delivered from them that do not believe in Judea” (Romans 15:30-31). Yet despite the danger, Paul was a master strategist: he knew the strategic importance of Rome for the spread of the Gospel worldwide. The church had to be rooted and grounded in the faith; therefore he sat down and wrote this great letter. The message of the letter is what Paul would hammer into the believers’ hearts if he ever did get to stand before them.

Romans, which has been called his “greatest work” or his “magnum opus,” gets its title from the fact it was written to the church in Rome (1:7, 15). Paul did not establish the church in Rome, but as the apostle to the Gentiles, he had longed for many years to visit the believers in Rome (15:22-23) that he might further establish them in the faith and preach the gospel there as well (1:13-15).

Being anxious to minister in Rome, he wrote Romans to prepare the way for his visit (15:14-17). It was written from Corinth, while completing the collection for the poor in Palestine. From there he went to Jerusalem to deliver the money, intending to continue on to Rome and Spain (15:24). Paul did eventually get to Rome, but as a prisoner. It appears that Phoebe, who belonged to the church at Cenchrea near Corinth (16:1), carried the letter to Rome.

Date: A.D. 57-58

Romans was written in about A.D. 57-58 most likely near the end of his third missionary journey (Acts 18:23-21:14; see also Rom. 15:19). In view of Paul’s statement in Rom. 15:26, it appears Paul had already received contributions from the churches of Macedonia and Achaia (where Corinth was located). This means he had already been at Corinth and since he had not yet been at Corinth when he wrote to that church (cf. 1 Cor. 16:1-4; 2 Cor. 8-9), the writing of Romans must follow that of 1 and 2 Corinthians which is dated about A.D. 55.

Theme and Purpose:

Unlike some of his other epistles, Romans was not written to address specific problems. Rather, three clear purposes unfold for the writing of Romans. The first was simply to announce Paul’s plans to visit Rome after his return to Jerusalem and to prepare the church for his coming (15:24, 28-29; cf. Acts 19:21). Paul wanted to inform them of his plans and to have them anticipate and pray for their fulfillment (15:30-32). A second purpose was to present a complete and detailed statement of the gospel message God had called him to proclaim. The apostle was not only ready “to preach the gospel also to you who are at Rome” (1:15), but he wanted them to have a clear understanding of its meaning and ramifications in all of life—past (justification), present (sanctification), and future (glorification). A third purpose is related to the questions that naturally arose among the Jewish and the Gentile Christians at Rome like what does the gospel do to the Law and such Old Testament rites like circumcision? And what about the Jew? Has God set the Jew aside? Had He forgotten His promises to the Jews? So Paul explains God’s program of salvation for Jews and Gentiles.

Paul’s theme or seed plot in Romans is clearly stated in 1:16-17. In this the apostle shows how God saves the sinner. In these verses, the great themes of the epistle are gathered together—the gospel, the power of God, salvation, everyone, who believes, righteousness from God, Jew and Gentile. Ryrie has an excellent summary of the theme and contents:

More formal than Paul’s other letters, Romans sets forth the doctrine of justification by faith (and its ramifications) in a systematic way. The theme of the epistle is the righteousness of God (1:16-17). A number of basic Christian doctrines are discussed: natural revelation (Rom 1:19-20), universality of sin (Rom 3:9-20), justification (Rom 3:24), propitiation (Rom 3:25), faith (Rom 4:1), original sin (Rom 5:12), union with Christ (Rom 6:1), the election and rejection of Israel (Rom 9-11), spiritual gifts (Rom 12:3-8), and respect for government (Rom 13:1-7).[1]

Key Words:

Various forms of the words “righteous” and “righteousness” are sprinkled abundantly throughout Romans. The Greek noun dikaiosune„, “righteousness,” occurs 34 times, the noun didaio„ma, “a righteous deed, acquittal, ordinance,” five times, the noun dikaiokrisia (righteous judgment) once, the adjective dikaios, “righteous,” occurs seven times, the noun dikaio„sis, “justification, acquittal,” twice, and the verb dikaioo„, “declare or show to be righteous,” occurs 15 times for a total of 64 occurrences.

Key Verses:

  • 1:16-17. For I am not ashamed of the gospel, for it is God’s power for salvation to everyone who believes, to the Jew first and also to the Greek. 1:17 For the righteousness of God is revealed in the gospel from faith to faith, just as it is written, “the righteous by faith will live.” (NET Bible)
  • 3:21-26. But now apart from the law the righteousness of God, which is attested by the law and the prophets, has been disclosed—3:22 namely, the righteousness of God through the faithfulness of Jesus Christ for all who believe. For there is no distinction, 3:23 for all have sinned and fall short of the glory of God. 3:24 But they are justified freely by his grace through the redemption that is in Christ Jesus. 3:25 God publicly displayed him as a satisfaction for sin by his blood through faith. This was to demonstrate his righteousness, because God in his forbearance had passed over the sins previously committed. 3:26 This was also to demonstrate his righteousness in the present time, so that he would be just and the justifier of the one who lives because of Jesus’ faithfulness. (NET Bible)
  • 6:1-4. What shall we say then? Are we to remain in sin so that grace may increase? 6:2 Absolutely not! How can we who died to sin still live in it? 6:3 Or do you not know that as many as were baptized into Christ were baptized into his death? 6:4 Therefore we have been buried with him through baptism into death, in order that just as Christ was raised from the dead through the glory of the Father, so we too may walk in new life. (NET Bible)

Key Chapters:

Picking out key chapters in Romans is indeed difficult for in this great treatise on doctrine and its application to life, one wants to say every chapter is key. But certainly two sections of the book do stand out.

  • Chapters 35 stand out for their teaching on justification by grace through faith in Christ apart from the works of the law. No place is the gospel of grace set forth more clearly than in these awesome chapters. Here we learn how to be delivered from the penalty of sin through faith in God’s gift, the Lord Jesus.
  • Chapters 68 are perhaps the most foundational passages in scripture for the spiritual life. These great chapters answer the question of how to experience God’s deliverance from the power of sin through the believer’s union with Christ and the ministry of the Spirit.

Christ as seen in Romans:

Paul presents Jesus Christ as the Second Adam whose righteousness and substitutionary death have provided justification for all who place their faith in Him. He offers His righteousness as a gracious gift to sinful men, having borne God’s condemnation and wrath for their sinfulness. His death and resurrection are the basis for the believer’s redemption, justification, reconciliation, salvation, and glorification.[2]

Outline:

Apart from the introduction (1:1-17), where Paul also states his theme, and conclusion, where he has personal messages and a benediction (15:14–16:27), Romans easily divides into three sections:

  • The first eight chapters are doctrinal and outline the basic doctrines of the gospel of a righteousness (justification and sanctification) of God through faith.
  • The next three chapters (9-11) are national and describe God’s dealings with Jews and Gentiles and the relationship of each to the gospel.
  • The remaining chapters (12-16) are practical or applicational in that they demonstrate the ramifications of the gospel on a believer’s daily life.

SPECIAL FEATURES:

I. THE CHURCH AT ROME. THE CHURCH WAS STRONG. Five factors show its strength.

First, Rome was a lay church. A writer of the fourth century said that some Roman citizens “had embraced the faith of Christ...without any sign of mighty works or any of the apostles” (Ambrosiaster, a Latin Father, in his Epistle to the Romans. Quoted by F.F. Bruce. The Epistle of Paul to the Romans. “The Tyndale New Testament Commentaries,” ed. by RVG Tasker. Grand Rapids, MI: Eerdmans, 1963, p.13). The content of the epistle shows a people of great spiritual depth and maturity. But how did the gospel reach Rome? Who founded the church? The only thing known for sure is that there was a great and flourishing church in the capital. But just when the church was founded is unknown. There are several possibilities.

a. At Pentecost there were “strangers from Rome, both Jews and proselytes” (Acts 2:10). Were any converted during Pentecost? There is no specific mention of converts among the Romans, but Romans are the only group identified among the European pilgrims.

b. Many of the members of the Roman church were known by Paul personally. He had met them elsewhere, sometime long ago. The church could have been founded by these. He greets Aquila and Priscilla (Romans 16:3; cp. Acts 18:2-3). He also greets some well-known believers whom he says were “in Christ” even before himself: Andronicus and Junia (Romans 16:7). Rufus, perhaps the son of Simon of Cyrene who carried the cross of Christ, is also greeted (see note—§Romans 16:13; cp. Mark 15:21). Paul may have known Rufus and his mother in Antioch.

c. The lay followers of Christ were probably among the first to carry the gospel to Rome. This was Paul’s great strategy as God’s chief commander for world evangelization. Paul had penetrated the great cities of the world with the glorious gospel, and he did all he could to establish a strong church in each of the major cities. Each of these cities lay along the world’s great roads that led right into the heart of the world’s capital, Rome itself. In all the hustle and bustle of business and traveling to and fro, some men, racing throughout the world and carrying on their affairs, were bound to be reached for Christ and to become lay missionaries themselves. It was only inevitable that Rome be penetrated. A church was bound to be founded right in the heart of Rome.

Second, Rome had a world-wide reputation. Its faith was strong (Romans 1:8). It was spiritually mature, able to digest the meat of the Word. Practically every page covers a major doctrine or theological discussion.

Third, Rome was a Gentile church. The Gentiles, who comprised a vast majority of the membership, were reminded of the fact that Christianity had come from Jewish roots. Therefore, the Jews were to be deeply respected—even if they were outnumbered (Romans 11:18).

 

Fourth, Rome was a persecuted church. The church was severely persecuted seven years after Paul wrote this great letter to the believers. Nero had burned the older section of the great city in a fit of madness, and he blamed the burning of Rome upon the Christians. Believers were also charged with such crimes as cannibalism, immoral practices, and with being enemies of the state. They were actually charged with any other crime that could be connived. However, the blood of the church proved to be its seed (Tertullian, Apology 50. Quoted by F.F. Bruce. The Epistle of Paul to the Romans. “The Tyndale New Testament Commentaries,” p.17). Believers, fleeing the persecution, spread all over the world; and wherever they went they shared the glorious news of eternal life in Christ Jesus. In addition, the citizens of Rome grew tired of so much savagery and eventually demanded that the savagery against the Christians stop. The church was left alone and the glorious news of salvation was allowed to be freely proclaimed.

Fifth, Rome was a triumphant church. The church was unashamed of its life and witness. It was willing to stand up and be counted by the side of those who suffered. When Paul was being escorted into the city as a Roman prisoner, while still some thirty to forty miles away, the Christian church marched forward to meet and give him a triumphant processional over those thirty to forty miles. The sight of these dear believers filled Paul with a sense of glory seldom experienced by men. (See note—§Acts 28:13-15.)

II. ROMANS IS THE GREAT EPISTLE OF THEOLOGY.

It is a statement of what Paul believed, a statement of his theology. Paul was not writing to meet a special problem or danger or error. He was writing primarily to root and ground the Roman believers in the faith as deeply as he could, for they lived in the great strategic center with explosive potential for world evangelization. He was completely free to set forth what he saw to be the essential theology for a living faith.

III. ROMANS IS THE EPISTLE WRITTEN FOR EVERY MAN.

It is the Gospel of God (Romans 1:1). It is a book for the world (Romans 1:4-2:16; etc.); a book for the church (see Romans 1:1-7; etc.); a book for theologians (see Romans 3:1-5:21; etc.); a book for philosophers (see Romans 1:1-2:16; etc.); a book for legalists (see Romans 7:1f; etc.); a book for immature believers (see Romans 6:1-8:30); a book for mature believers (see Romans 8:12-14; etc.); a book for sufferers (see Romans 7:1-8:39; etc.); a book for unbelievers (see Romans 1:1-2:16; etc.); a book for religionists (see Romans 2:17-5:21; etc.). Romans is the truth desperately needed by every man, whoever or wherever he may be.

IV. ROMANS IS THE CHURCH’S LAST TESTAMENT.

Although one of the driving forces of Paul’s heart was to visit the Roman church, he was not sure he would ever get to see them face to face (See Purpose, point 3). Yet, the church’s strategic importance necessitated that he do what he could to assure that they use their explosive potential for Christ. Thus, he was forced to write—just in case. And write he did. In the Book of Romans the church has what Paul wished to say to the church—just in case he never got there. In a sense it is The Church’s Last Testament—just what the church needs to hear. Romans comes closest to being the one written possession a church needs, the most comprehensive statement of Christian truth.

V. ROMANS IS THE GOSPEL’S MAIN TRUTH.

This is evident from Special Features, points 1 and 2.

VI. ROMANS IS GOD’S WORLD-WIDE PLAN FOR ISRAEL AND THE GENTILES.

More clearly than any other book, Romans shows God’s glorious plan for the ages in Israel and the Gentile nations. A panoramic view of history is given from a Christian perspective. This is quickly grasped by a study of the Outline, Romans 9-11.

Leçon 7

L'EGLISE CONTINUE DE CROÎTRE

 

 

I. EMPRISONNEMENT DE PAUL

Actes 21/17-28/31

L'histoire s'arrête de manière abrupte sans donner suite aux évènements qui concernent la vie de Paul et la croissance de l'Eglise à Rome et en Espagne !

Peut être que cela est dû au fait que Luc ne fait qu'écrire ce qu'il sait. L'emphase disproportionnée donnée à l'emprisonnement par rapport à ce qui peut sembler plus essentiel, tels les développements doctrinaux et l'avancée du christianisme semble correspondre au fait que Luc écrit à Théophile, qui était un officiel romain, pour bien montrer que ce mouvement n'est pas subversif comme cela avait été dit à Philippe.

VI. L'EMPRISONNEMENT DE PAUL

X. THE BITTER EXPERIENCE IN JERUSALEM, 21:17-23:11

 A. Paul’s Reluctant Decision: A Picture of Compromise, 21:17-40

 B. Paul’s Testimony Before a Crazed Mob: A Message for Upset People, 22:1-21

 C. Paul’s Testimony Before the Court, the Great Sanhedrin (Trial 1): God’s Guidance and Presence Through Terrible Strain, 22:22-23:11

XI. THE FINAL JOURNEY AND WITNESS OF PAUL: TO ROME AS A PRISONER, 23:12-28:31

 A. Paul’s Providential Journey Begins: Man’s Deception and God’s Providence, 23:12-35

 B. Paul and Felix, the Roman Governor—Trial Two (Part I): What Real Worship Is, 24:1-21

 C. Paul and Felix (Part II): The Great Tragedy—A Man Who Knows Better, 24:22-27

 D. Paul and Festus, the New Roman Governor, and King Agrippa—Trial Three (Part I): A Contrast of Attitudes, 25:1-27

 E. Paul and Festus and King Agrippa—Trial Four (Part II): A Life-changing Conversion, 26:1-18

 F. Paul and Festus and King Agrippa (Part III): A Much Needed Testimony and Message, 26:19-32

 G. Paul Sails for Rome: Great Trust and God’s Care, 27:1-44

 H. Paul—Shipwrecked and Stranded on an Island: God’s Protection Through Trial After Trial, 28:1-15

 I. Paul in Rome: A Strategy for Evangelism in the Great City, 28:16-31

Jérusalem

Dès que Paul arrive à Jérusalem, il y a un nouveau clash !

Sur le conseil de Jacques, Paul prit la responsabilité d'aider certains Chrétiens d'origine juive d'accomplir leur voeux de Naziréat. Il fit lui même ce voeux dans d'autres circonstances (18/18). De cette manière pensait-ils écarter les accusations portées contre lui de vouloir enseigner aux juifs le mépris de la loi de Moïse !

Les juifs d'Asie Mineure qui avaient été ses plus farouches détracteurs viennent en pensant qu'il a fait pénétrer ses compagnons non juifs dans l'enceinte du Temple. Un soulèvement de foule est organisé et l'armée romaine est obligée de s'interposer et de conduire Paul à la forteresse d'Antonia. Il fut protégé au total pendant quatre années, deux emprisonné sous le Proconsulat de Félix à Césarée et deux sous  Festus qui dut accéder à la demande de Paul de se rendre à Rome devant César. Luc raconte le récit du voyage jusqu'à Rome avec le naufrage du bateau.

Jerusalem. Spring, a.d. 58.—

He who was thus conducted into Jerusalem by a company of anxious friends had become by this time a man of considerable fame among his countrymen. He was widely known as one who had taught with pre-eminent boldness that a way into God’s favor was opened to the Gentiles, and that this way did not lie through the door of the Jewish law. He had thus roused against himself the bitter enmity of that unfathomable Jewish pride which was almost as strong in some of those who had professed the faith of Jesus as in their unconverted brethren. He was now approaching a crisis in the long struggle, and the shadow of it has been made to rest upon his mind throughout his journey to Jerusalem. He came “ready to die for the name of the Lord Jesus,” but he came expressly to prove himself a faithful Jew, and this purpose is shown at every point of the history.

Certain Jews from “Asia,” who had come up for the pentecostal feast, and who had a personal knowledge of Paul, saw him in the temple. They set upon him at once, and stirred up the people against him. There was instantly a great commotion; Paul was dragged out of the temple, the doors of which were immediately shut, and the people, having him in their hands, were proposing to kill him. Paul was rescued from the violence of the multitude by the Roman officer, who made him his own prisoner, causing him to be chained to two soldiers, and then proceeded to inquire who he was and what he had done. The inquiry only elicited confused outcries, and the “chief captain” seems to have imagined that the apostle might perhaps be a certain Egyptian pretender who had recently stirred up a considerable rising of the people. The account in Acts 21:34-40 tells us with graphic touches how St. Paul obtained leave and opportunity to address the people in a discourse which is related at length. Until the hated word of a mission to the Gentiles had been spoken, the Jews had listened to the speaker. “Away with such a fellow from the earth,” the multitude now shouted; “it is not fit that he should live.” The Roman commander, seeing the tumult that arose, might well conclude that St. Paul had committed some heinous offence; and carrying him off, he gave orders that he should be forced by scourging to confess his crime. Again the apostle took advantage of his Roman citizenship to protect himself from such an outrage. The chief captain set him free from bonds, but on the next day called together the chief priests and the Sanhedrin, and brought Paul as a prisoner before them. On the next day a conspiracy was formed, which the historian relates with a singular fullness of detail.

More than forty of the Jews bound themselves under a curse neither to eat nor drink until they had killed Paul. The plot was discovered, and St. Paul was hurried away from Jerusalem. The chief captain, Claudius Lysias, determined to send him to Cæsarea to Felix, the governor or procurator of Judea. He therefore put him in charge of a strong guard of soldiers, who took him by night as far as Antipatris. From thence a smaller detachment conveyed him to Cæsarea, where they delivered up their prisoner into the hands of the governor.

Imprisonment at Cæsarea. a.d. 58–60.—

St. Paul was henceforth, to the end of the period embraced in the Acts, if not to the end of his life, in Roman custody. This custody was in fact a protection to him, without which he would have fallen a victim to the animosity of the Jews. He seems to have been treated throughout with humanity and consideration. The governor before whom he was now to be tried, according to Tacitus and Josephus, was a mean and dissolute tyrant. After hearing St. Paul’s accusers and the apostle’s defence, Felix made an excuse for putting off the matter, and gave orders that the prisoner should be treated with indulgence, and that his friends should be allowed free access to him. After a while he heard him again. St. Paul remained in custody until Felix left the province. The unprincipled governor had good reason to seek to ingratiate himself with the Jews; and to please them, he handed over Paul, as an untried prisoner, to his successor, Festus. Upon his arrival in the province, Festus went up without delay from Cæsarea to Jerusalem, and the leading Jews seized the opportunity of asking that Paul might be brought up there for trial, intending to assassinate him by the way. But Festus would not comply with their request. He invited them to follow him on his speedy return to Cæsarea, and a trial took place there, closely resembling that before Felix. “They had certain questions against him,” Festus says to Agrippa, “of their own superstition (or religion), and of one Jesus, who was dead, whom Paul affirmed to be alive. And being puzzled for my part as to such inquiries, I asked him whether he would go to Jerusalem to be tried there.” This proposal, not a very likely one to be accepted, was the occasion of St. Paul’s appeal to Cæsar. The appeal having been allowed, Festus reflected that he must send with the prisoner a report of “the crimes laid against him.” He therefore took advantage of an opportunity which offered itself in a few days to seek some help in the matter. The Jewish prince Agrippa arrived with his sister Berenice on a visit to the new governor. To him Festus communicated his perplexity. Agrippa expressed a desire to hear Paul himself. Accordingly Paul conducted his defence before the king; and when it was concluded Festus and Agrippa, and their companions, consulted together, and came to the conclusion that the accused was guilty of nothing that deserved death or imprisonment. And Agrippa’s final answer to the inquiry of Festus was, “This man might have been set at liberty, if he had not appealed unto Cæsar.”

The voyage to Rome and shipwreck. Autum, a.d. 60.—

No formal trial of St. Paul had yet taken place. After a while arrangements were made to carry “Paul and certain other prisoners,” in the custody of a centurion named Julius, into Italy; and amongst the company, whether by favor or from any other reason, we find the historian of the Acts, who in chapters 27 and 28 gives a graphic description of the voyage to Rome and the shipwreck on the island of Melita or Malta.

After a three-months stay in Malta the soldiers and their prisoners left in an Alexandria ship for Italy. They touched at Syracuse, where they stayed three days, and at Rhegium, from which place they were carried with a fair wind to Puteoli, where they left their ship and the sea. At Puteoli they found “brethren,” for it was an important place, and especially a chief port for the traffic between Alexandria and Rome; and by these brethren they were exhorted to stay a while with them. Permission seems to have been granted by the centurion; and whilst they were spending seven days at Puteoli news of the apostle’s arrival was sent to Rome. (Spring, a.d. 61.)

First imprisonment of St. Paul at Rome. a.d. 61–63.

On their arrival at Rome the centurion delivered up his prisoners into the proper custody, that of the prætorian prefect. Paul was at once treated with special consideration, and was allowed to dwell by himself with the soldier who guarded him. He was now therefore free “to preach the gospel to them that were at Rome also”; and proceeded without delay to act upon his rule—“to the Jews first.” But as of old, the reception of his message by the Jews was not favorable. He turned, therefore, again to the Gentiles, and for two years he dwelt in his own hired house.

These are the last words of the Acts.

But St. Paul’s career is not abruptly closed. Before he himself fades out of our sight in the twilight of ecclesiastical tradition, we have letters written by himself which contribute some particulars to his biography. Period of the later epistles.—To that imprisonment to which St. Luke has introduced us—the imprisonment which lasted for such a tedious time, though tempered by much indulgence—belongs the noble group of letters to Philemon, to the Colossians, to the Ephesians and to the Philippians. The three former of these were written at one time, and sent by the same messengers. Whether that to the Philippians was written before or after these we cannot determine; but the tone of it seems to imply that a crisis was approaching, and therefore it is commonly regarded as the latest of the four. In this epistle St. Paul twice expresses a confident hope that before long he may be able to visit the Philippians in person. Phil. 1:25; 2:24. Whether this hope was fulfilled or not has been the occasion of much controversy.

According to the general opinion the apostle was liberated from imprisonment at the end of two years, having been acquitted by Nero a.d. 63, and left Rome soon after writing the letter to the Philippians. He spent some time in visits to Greece, Asia Minor and Spain, and during the latter part of this time wrote the letters (first epistles) to Timothy and Titus from Macedonia, a.d. 65. After these were written he was apprehended again and sent to Rome.

Second imprisonment at Rome. a.d. 65–67.

The apostle appears now to have been treated not as an honorable state prisoner, but as a felon, 2 Tim. 2:9; but he was allowed to write the second letter to Timothy, a.d. 67. For what remains we have the concurrent testimony of ecclesiastical antiquity that he was beheaded at Rome, by Nero, in the great persecutions of the Christians by that emperor, a.d. 67 or 68.

Les Epîtres de Prison

Elles ont été ecrites dans la période de 56 à 61 A.D. Ont elles été écrites de Césarée, de Rome ? Quels étaient leurs destinations ?

Il n'y a pas de doute, elles furent rédigées lors de la période d'emprisonnement.

Paul parle de ses liens:

 Je veux que vous sachiez, frères, que ce qui m'est arrivé a plutôt contribué aux progrès de l'Evangile.  En effet, dans tout le prétoire et partout ailleurs, nul n'ignore que c'est pour Christ que je suis dans les liens, (Philippiens 1:12-13 NEG)

 A cause de cela, moi Paul, le prisonnier de Christ pour vous païens, (Ephésiens 3:1 NEG)

 Je vous exhorte donc, moi, le prisonnier dans le Seigneur, à marcher d'une manière digne de la vocation qui vous a été adressée, (Ephésiens 4:1 NEG)

 pour lequel je suis ambassadeur dans les chaînes, et que j'en parle avec assurance comme je dois en parler. (Ephésiens 6:20 NEG)

 Je me réjouis maintenant dans mes souffrances pour vous; et ce qui manque aux souffrances de Christ, je l'achève en ma chair, pour son corps, qui est l'Eglise. (Colossiens 1:24 NEG)

   Paul, prisonnier de Jésus-Christ, et le frère Timothée, à Philémon, notre bien-aimé et notre compagnon d'oeuvre, (Philémon 1:1 NEG)

  Il est probable que l'idée traditionnelle selon laquelle elles auraient été écrites de Rome est juste au regard des allusions qu'il fait à la maison de César:

 Tous les saints vous saluent, et principalement ceux de la maison de César. (Philippiens 4:22 NEG)

  Concernant les doutes récents des scientifiques à l'égard de l'authenticité de Paul comme auteur d'Ephésiens, on peut objecter que cette épître n'a pas d'adresse personnelle à une église au sein de laquelle il a travaillé quatre années parce que cette épître est générale et qu'elle devait être lue par toutes les Eglises !

PHILEMON

ARRIERE PLAN

La lettre à Philémon a été écrite dans les mêmes circonstances que celles d'Ephésiens et de Colossiens. Le texte nous apprend qu'un esclave s'était échapé de la maison de son maître avec certauins biens et s'était fondu à la foule de Rome pour s'y perdre. Rencontré par l'apôtre Paul, il se convertit. paul désirait qu'Onésime corrige le tort qu'il avait fait et il le renvoie vers son ancien maître avec un mot de sa part demandant qu'il soit reçu et pardonné.

Paul se substitue a Onésime pour rembourser le maître. Il mentionne aussi le fait qu'il espère qu'il sera libre rapidement.

CONTENU

Elle est plutôt personnelle que théologique, mais elle contient la première image du pardon que l'on peut trouver dans le Nouveau Testament lorsqu'une offense grave a été comise.

EVALUATION

On y découvre les éléments du pardon:

1. l'Offense (11, 18)

2. la Compassion (10)

3. l'Intercession (10, 18, 19)

4. la Substitution (18, 19)

5. la Restauration de l'Estime (15)

6. l'Elavation à un Nouveau Statut (16)

AUTHOR: Paul, the Apostle.

DATE: Uncertain. Probably A.D. 60-63 during Paul’s first imprisonment in Rome.

TO WHOM WRITTEN: To Philemon, a well-to-do member of the Colossian church.

 The letter to Philemon was delivered personally to Philemon by Tychicus, a fellow minister with Paul. He was also delivering Paul’s letter to the church at Colosse. Tychicus’ traveling companion was Onesimus, Philemon’s runaway slave. Onesimus had just recently been converted and was now returning to his master to make restitution and to correct the wrong he had done.

PURPOSE: Paul had a twofold purpose in writing Philemon.

 1. To encourage Philemon to personally forgive and receive Onesimus, the runaway slave, as a brother in the Lord.

 2. To teach the church the spirit in which masters and slaves are to live and work together (note in Philemon 2, Paul writes to the church at Colosse as well as to Philemon).

 Colossians 3:22-4:1 should be studied right along with this letter. It is a straight-forward message to the churches on the subject of masters and slaves and of workers and employers (see also Ephes. 6:5-9).

SPECIAL FEATURES:

 1. The Man, Onesimus. Onesimus was a runaway slave from Colosse. For some unknown reason he had stolen some property and had fled from his master, Philemon (cp. Philemon 18-19). Swiftly he made his way to Rome where he could apparently be hidden among the crowded streets. But somehow, someplace, he met Paul. And Paul led him to the Lord. Then, one of three things apparently happened.

a. Onesimus’ conscience began to bother him, and he confessed all to Paul.

b. Epaphras, a messenger from the Colossian church, visited Paul. He recognized the runaway slave and shared the incident with Paul.

c. Paul knew Onesimus was a slave. In the discussion of the matter one day, Onesimus confessed his thievery and expressed a desire to correct his wrong.

 Whatever the cause, Onesimus wished to return, and return he did. He obediently followed the dictates of his Lord and conscience. Interestingly, the very name Onesimus means “profitable.” Paul plays upon this. He says, “Onesimus in time past was to thee unprofitable, but now profitable to thee and me” (Philemon 11).

 There is a fact of history that should be noted. If this fact is true, it shows the preciousness and strength of our salvation in Christ. Ignatius was evidently the pastor of the Antioch church about fifty years after Paul wrote the letter to Philemon. He was imprisoned and tried for his faith and condemned to die a martyr. While being escorted from Antioch to Rome, he wrote several letters to the churches of Asia Minor. These letters still survive. One of them is written to the Ephesian church where the very first chapter speaks ever so highly of their bishop. His name? Onesimus. And Ignatius does the same thing Paul did. He refers to the meaning of his name: he is Onesimus, the profitable one to Christ (Philemon 11) (William Barclay. The Letters to Timothy, Titus, and Philemon, p.315f).

 2. The Man, Philemon. Philemon was the slave owner, an outstanding and wealthy leader in the Colossian church. The church met in his home (Philemon 2). He was a man of great love and faith in the Lord Jesus (Philemon 5), a man who refreshed the hearts of other believers (Philemon 7). And, he is a man who can be trusted to make the right decision (Philemon 14, 21). Evidently Philemon was led to the Lord by Paul (Philemon 19).

 3. The Problem of Slavery. Throughout history, slavery has been callous, savage, brutal, and wretched beyond words. This was never more so than in the days of Philemon and Onesimus. Onesimus above all others knew what he might be returning to: slaves had no rights whatsoever. The master had absolute rights over the lives of his slaves. The slave was not even considered a person. He was just a piece of chattel property. He was deliberately held down. He was a thing, a tool that existed to be used at the whim or wish of the master. Slavery was so much a part of the Roman Empire that it has been estimated that there were over 60,000,000 of them (William Barclay. The Letters to Timothy, Titus, and Philemon, p.310). Onesimus was just one among ever so many.

 It was into this tragic society that Christianity came with a radical and transforming message—a message of emancipation: of personal emancipation, an emancipation of spirit, of attitude, of conscience, of mind, of relationships, of behavior, of work (see note—§Ephes. 6:5-9; note—§Col. 3:22-4:1; note—§1 Tim. 6:1-2; and note—§Philemon 8-21).

 “There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus” (Galatians 3:28).

 “For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit” (1 Cor. 12:13).

 “[In Christ] there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all” (Col. 3:11).

 There are no personal differences between men who stand in Christ: no human classes, no social status, no caste systems. Men are brothers—brothers beloved in the Lord (Philemon 16; cp. Philemon 10, 12, 15, 17). A whole new structure of human relationships is built. A structure by which men exist together, work together, and serve together.

 Now, as Colossians 3:22-4:1 and Ephes. 6:5-9 show, this is not a message of softness. It does not accept laziness, tardiness, slothfulness, idleness, or excuses. It does not allow the abusing of one’s rights as a brother or as an equal before the Lord. The new relationship in Christ does not take advantage of one another. Both master and slave have duties to perform. In fact, in the eyes of the Lord, there is no difference between the one called master and the one called slave. The important factor is that each lives responsibly where he is. Each is to perform his duty as to the Lord, and not to men: knowing that whatsoever good thing any man doeth, the same shall be received of the Lord, whether he be bond or free” (Ephes. 6:7-8).

 Simply stated, the thrust of Christ is positive. It is the right of men to share in the labor of one another. All men are to be brothers “in the Lord Jesus Christ.” There is absolutely nothing wrong nor immoral in sharing in the fruit of one another. It is the brutal and savage treatment, the abuse of a man’s person and self-hood that makes a person lose self-respect. Such abuse and mistreatment causes a man’s head to hang low. It bows his shoulders, slumps his back, buckles his knees, and drives him into the ground. He cringes and loses all self-respect. He becomes a beast of burden instead of an active, rational, and creative contributor to society.

 For this reason, God insists that the glorious message of Christianity be proclaimed, the glorious message that all men must come to Christ Jesus. It is God’s will that all men come to Christ and renew their hearts and receive the power to live as a brother to all other men.

 The Old Testament made provision for this kind of spirit. It recognized that a slave might wish to remain in the service of his master because of mutual love and trust. It was a pure and simple matter of a mutual contract of labor and service (cp. Exodus 21:5; Deut. 15:16).

 Slaves are to act like moral, responsible beings: “Servants, obey in all things your masters.”

 Masters are to treat their slaves as “beloved brothers” (Philemon 16). They are to give “just and equal” wages (Col. 4:1).

EPHÉSIENS

ARRIERE PLAN

Ephésiens est un encyclique générale devant être distribuée aux église d'Ephèse et de Colosses. Le messager qui transporte la lettre c'est Tychique accompagné d'Onésime.

Aux côtés de Paul à cette époque se trouvait Aristarque, Epaphras, Luc et Démas, Marc qui devait compléter un voyage en Asie, Julius Jésus.

Cette lettre fut écrite alors que de nombreuses églises avaient été fondées et après que Paul ait eu le loisir de contempler la signification du nouvel organisme qui était né.

Ici le mot église est pris dans son sens universel et non local !

CONTENU

Le thème c'est l'Eglise !

Il y a aussi des thèmes récurants:

1. la Souveraineté  du plan de Dieu pour établir l'église ( 1.4,5,9,11,13,20; 2.4,6,10; 3.11)  traité dans la première moitié de l'épître.

2. Dans la deuxième moitié, c'est la marche du croyant, sa conduite qui est en contraste avec celle des comportements d'autrefois ( 4.1,17; 5.1,8,15).

3. La sphère des activités chrétiennes: "les célestes" (1.3,10,20; 2.6; 3.10; 6.12 )

4. La dynamique de la vie de l'église c'est le Saint Esprit ( 1.13)

qui est aussi le moyen d'accès à DIEU (2.18), lasource de la vérité révélée (3.5), le secret de la puissnace (3.16), le lien de l'Unité (4.3,4), l'origine de la pensée (4.30), le stimulis de la joie (5.18) et l'armure (6.17).

EVALUATION

Ephésiens est un spécimen de la technique d'enseignement de Paul. Il y a peu de théologie ou d'éthique que l'on ne puisse retrouver en essence dans les autres epîtres.

Le but de l'église qui est un corps fonctionnant et équipé pour le combat spirituel, c'est l'Unité de la foi ! (4.13) 

AUTHOR: Paul. Few critics deny this. His ministry at Ephesus is covered in Acts 18:18-21; Acts 19:2-41; Acts 20:17-35.

DATE: Probably between A.D. 60-63. The letter was written while Paul was in prison in Rome (Ephes. 3:1; Ephes. 4:1; Ephes. 6:20). Paul probably arrived in Rome in the spring of A.D. 60 or 61. He was under house arrest for two years (Acts 28:30). During his two year imprisonment (either A.D. 60-62 or A.D. 61-63) he wrote the letters that are usually called “The Prison Epistles”: Ephesians, Philippians, Colossians, and Philemon.

TO WHOM WRITTEN: Uncertain. There are strong reasons why the words “to the Ephesians” are questioned.

 1. The words “to the Ephesians” are not in the oldest and best manuscripts of the Greek New Testament (The Chester Beatty Papyrus, about A.D. 200; the great fourth century Codices Sinaiticus and Vaticanus). The third century writer Origen states that the words “to the Ephesians was not in the original text.” Basil and Jerome, of the fourth century, said that the best manuscripts did not have the words in their texts (Francis Foulkes. The Epistle of Paul to the Ephesians, ed. by RVG Tasker. Grand Rapids, MI: Eerdmans, no date listed, p.17).

 2. The letter is the most impersonal of Paul’s letters. There is no affection or warm touch in it—no personal greeting—no personal message. This is strange, for Paul spent at least three years in Ephesus (Acts 20:17-35).

 3. The indication is that Paul and the recipients of the letter did not know one another. The word “heard” is used instead of the word “know” (Ephes. 1:15; Ephes. 3:2).

 4. The letters to the Ephesians and Colossians have much the same message. This points toward Paul writing both letters about the same time. In fact, Paul mentions another letter saying it too was being circulated among the churches about the same time that Colossians was being circulated (Col. 4:16).

 The evidence points to a wonderful truth! The letter is from “Paul...to all those who are saints and faithful in Christ Jesus.” It is written to saints everywhere, to all generations. It is written to the believers and the churches of today.

PURPOSE: Paul writes Ephesians for at least two reasons.

 1. To reveal the purpose of God for the whole universe. God has shown His purpose through His Son, Jesus Christ, and He is working out His purpose through the church, which is His body on earth.

 2. To encourage the church to walk in a spirit of oneness and unity: to “be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ’s sake hath forgiven you” (Ephes. 4:32).

 Note the word “together” (Ephes. 1:10; Ephes. 2:5, 6, 22) and the word “one” (Ephes. 2:15, 16, 18; Ephes. 4:4, 5, 6).

SPECIAL FEATURES:

 1. The City of Ephesus. At its height Ephesus was the most important city along the coast of Asia Minor. Two hundred and thirty cities dotted the coast line of Asia Minor. Many had ideal harbors, but Ephesus was the queen among these coast communities. The city had been founded to command one of the main highways of Asia Minor. Its attraction was not only its natural harbor, but the rich, fertile land that covered the inland area.

 Ephesus was, of course, a great commercial city. Its natural harbor and strategic location on one of the main roads of the world made it such. However, in the middle of the first century, the harbor had silted up so badly that trade had declined astronomically from the days of Ephesian glory. There had been attempts to drag the silt out, but the efforts were half-hearted and finally abandoned. The people’s hearts were just not in the effort. Part of the reason for this attitude was the successful and profitable trade Ephesus enjoyed from its religious cult. The great temple of Diana, or Artemis, was there. Diana was the goddess who had a grotesque head and many breasts and focused upon the sensual pleasure of the flesh. The worshipping pilgrims found their satisfaction in prostitution with a host of priestesses who promoted the cult of the goddess. A great trade of silversmiths had developed over the years, and tourist commercialism boomed year-round. This accounts for the guild of silversmiths finding the crowds an easy mark for arousing opposition against Paul (Acts 19:24). As the years went by, the great harbor silted up more and more, and the Ephesians depended more and more upon the trade that came from their religion and superstition. The natural harbor of Smyrna, which lay close by, became a more suitable port and began to take away more and more of the commercial traffic of Ephesus. As a result Ephesus became a dying city, living on its past reputation as a religious and philosophical center. The great city of Ephesus had a disease, the disease of sensual unrighteousness, and the disease did its work: it corrupted the people. The people, sensual and self-centered, lost their will and willingness to ply a commendable trade. Thus, the disease of Ephesus proved mortal. The “lampstand” of Ephesus crumbled, and the light of Ephesus died out (see Rev. 2:1-7, esp. Rev. 2:5).

 2. The Church at Ephesus. The church in Ephesus had a small beginning. When Paul visited Ephesus, he found only twelve believers in the city. They had been won to the Lord by the immature but impressive preacher Apollos. As a result they had been misinformed on the presence of the Holy Spirit; they seemed to lack a consciousness of the Spirit in the life of the believer and the awareness that He had already been sent into the world (Acts 19:1-7). After Paul’s instruction to these twelve, he began to teach in the synagogue. He taught for three months, but the Jews were hardened and refused to believe the gospel. They murmured against the message. Therefore, Paul moved the church into the school of a philosopher, Tyrannus. There he preached Christ for two whole years. During this time it is said that the church was instrumental in sounding forth the Word throughout all Asia: “So all they which dwelt in Asia heard the Word of the Lord Jesus, both Jews and Greeks (Acts 19:10).

 The Lord worked special miracles by Paul in Ephesus and the church witnessed some amazing things. From all evidence, the spectacular was necessary in order to get through to the people. As always, God did everything He could to reach a people. These experiences show the great love and movement of God toward man (see Acts 19:11-20). In viewing these accounts, we must keep the background of the city in mind. Ephesus was a hot bed of Oriental magic and superstition. The people were an emotional and sensual lot, easily moved to feelings. They were a devoted people, an expressive people, a loving people, and equally a lovable people (Rev. 2:1-7, esp. Rev. 2:4).

 As Paul preached and God worked miracles, many believed and the church grew mightily. The believers gave great evidence of changed lives by living for Christ right in the middle of an immoral and pagan society. On one occasion, the church demonstrated its new found faith by building a great bonfire and setting aflame all of its pagan and magical literature.

 3. The Great Message of Ephesians is “Reconciliation.” Paul deals with the major problem of man—the problem of division, disunity, and disharmony. He deals with the major divisions and dissensions throughout the universe.

a. Man is seen divided against God (Ephes. 2:1f).

b. Man is seen divided against man (Ephes. 2:11f).

c. Christians are seen out of harmony with Christians (Ephes. 4:1f).

d. Christians are seen out of harmony with God (Ephes. 5:1f).

e. Family members are seen divided against family members (Ephes. 5:22f).

f. Slaves (employees) are seen divided against masters (employers) (Ephes. 6:5f).

g. Man is seen out of harmony with cosmic powers (Ephes. 2:2; Ephes. 6:10, 11-12; Ephes. 3:10, 15; cp. Ephes. 1:10, 20-21. See also Romans 8:18 for man’s division against nature).

 This terrible and terrifying division is said to hound and haunt man and to demand his constant attention and struggle. Paul’s answer is onefold. And it should be noted, his answer is one of the great revelations of Scripture. “[God] having made known unto us the mystery of his will...that in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth” (Ephes. 1:9-10).

 Christ is the answer to division, to disunity, and to disharmony. He is the One who breaks down all barriers; He is the One who reconciles all things.

a. He reconciles man to God by the blood of the cross (Ephes. 2:4-13, esp. Ephes. 2:13).

b. He reconciles man to man by bringing all men together into one body, His church (Ephes. 2:13-22; cp. Ephes. 1:22-23).

c. He reconciles Christians to Christians by the power of the Holy Spirit and by giving individual gifts and functions for each member to perform (Ephes. 4:1-32).

d. He reconciles believers to God by the power and fruit of the Holy Spirit (Ephes. 5:1-21).

e. He reconciles family members to family members by giving the example of Christ’s love for the church (Ephes. 5:22-24).

f. He reconciles slaves (employees) to masters (employers) by putting both on an equal footing before Christ (Ephes. 5:5-9).

g. He enables man to overcome the cosmic and spiritual powers and the evil forces of the universe by the armor of God (Ephes. 6:10-18).

 4. The Great Picture of Ephesians is “God’s Redemptive Purpose.” His redemptive purpose reads like a theological picture of four scenes.

a. Scene 1: God’s Election (Ephes. 1:3-14). Before the earth was ever founded, God chose (the literal word is “elected”) believers in Christ. He chose all who would trust and commit themselves to Christ.

b. Scene 2: God’s Reconciliation (Ephes. 2:1-18). All things are out of harmony; all is presently out of order. Division, disunity, and disharmony reign now. But the day is coming when God is to gather all things together, as one, and place them before Jesus Christ in His Kingdom—all things that are in heaven and earth (Ephes. 1:9-10). Christ is the center and the cord that binds all things together. He is the great Reconciler, the One to whom all things can look for salvation and peace—eternally.

c. Scene 3: God’s Body, His Church (Ephes. 2:19-3:13; cp. Ephes. 1:22-23). God has a body, a body of people that He is supernaturally recreating. He is recreating them to experience the great truth of reconciliation and peace and to carry the message to all other men. Christ is God’s instrument of reconciliation, and the church is Christ’s instrument of reconciliation.

d. Scene 4: The Church, the Followers of Christ (Ephes. 4:1-6:20). The followers of Christ are to walk worthy of such a glorious life by being reconciled as one. They are to live together in unity and harmony, and they are to carry the message of reconciliation to a world swallowed up in division.

 5. The Great Similarity to Colossians.

There are more than fifty-five verses that are exactly the same, and twenty-five verses that are very similar. This means that of the one hundred and fifty-five verses in Ephesians, seventy-five are closely connected with Colossians. Both Ephesians and Colossians begin with a doctrinal section and end with a practical section, and both were apparently delivered by the same man, Tychicus (Ephes. 6:20; cp. Col. 4:7).

 Such similarity is to be expected. Paul wrote both while in prison in Rome, probably one right after the other.

 6. Ephesians has been called “The Queen of the Epistles.” It is a book greatly loved; it is probably loved more than any other book by most people. With strong wings it soars among the heights of theological thought and glides upon the winds of the greatest of truths.

 It is like the delivery of a great sermon that holds a person spellbound. It is like the greatest of prayers that draws a person into the very presence of God. It is like a great doxology that leaves a person with a deep sense of worship.

COLOSSIENS

ARRIERE PLAN

Colossiens et Ephésiens sont des épîtres jumelles. Paul n’avait pas visité cette ville puisqu’il dit qu’il ne les a pas vu dans la chair (Col 2 :1). Elle a certainement été évangélisée par Timothée et Epaphras (1 :7).

L’hérésie qu’il évoque était locale. Les Colossiens étaient des Païens Phrygiens qui avaient des antécédents émotionnels et mystiques. Elle était du même ordre que celle des Galates mais était centrée sur la personne du Christ. 

La réponse à l’hérésie est une présentation très claire de la personne de Christ. Toute philosophie, puissance spirituelle, observations cérémonielles sont secondaires à la prééminence de Christ.

CONTENU

Passage extraordinaire que Colossiens 1 :14 à 22 !

Il commence avec une clause explicative : (1 :13) « le Fils de son Amour », continue avec une description de Christ :(2 :9) « en Lui demeure la plénitude de la Divinité ».

La rédemption est proéminente en Colossiens. En Christ nous avons le pardon des péchés (1 :14), par son sang nous sommes réconciliés avec Dieu (1 :20,22). Le lien des ordonnances a été aboli à la croix (2 :14).

L’application subjective de la mort et de la résurrection est définie en Colossiens 2 :20, 3 :1)

EVALUATION

Colossiens c’est l’antidote de l’intellectualisme qui échange Christ contre une fausse philosophie.

Dieu est décrit comme parfait (1 :15), en Lui réside la plénitude de la divinité (1 :19), et en Lui sont cachés tous les trésors de la sagesse et de la connaissance (2 :3).

Qui plus est, les demandes éthiques de la vie chrétienne sont liées avec les standards intellectuels (3 :2).

La section pratique qui suit cette injonction (3 :5-4 :6) est connectée par donc qui établit une relation de conscients efforts entre la connaissance et le comportement. 

AUTHOR: Paul, the Apostle.

 Paul’s authorship is disputed by some commentators, but the majority still hold that Paul was the author. The strongest argument for Paul’s authorship is seen in the great similarity between Colossians, Philemon, and Ephesians (See Ephesians, Introductory Notes, To Whom Written, point 4). Philemon definitely comes from Paul’s hand. Note five other facts as well:

 1. Paul’s son in the faith, Timothy, was his companion in both letters (Col. 1:1; Philemon 1).

 2. Paul’s companions in Philemon were also present at the writing of Colossians: Epaphras, Mark, Aristarchus, Demas, and Luke (Col. 4:12f; Philemon 22-23).

 3. Paul was in prison while writing both letters (Col. 4:7f; Philemon 1).

 4. Paul sent a message to the same man in both letters—Archippus (Col. 4:17; Philemon 2).

 5. Paul had Onesimus to travel with Tychicus in taking the letter to the church of Colosse. Onesimus was the slave or the subject of the Philemon letter (Col. 4:7-9; Philemon 10).

DATE: Uncertain. Probably between A.D. 60-63.

 Colossians was probably written during Paul’s imprisonment at Rome. But this too is disputed by some. Some hold that the letter was written from Caesarea (A.D. 58-60) or Ephesus (A.D. 55-56).

TO WHOM WRITTEN: To the believers and faithful brothers in Christ which are at Colosse (Col. 1:2).

PURPOSE: To combat an extremely dangerous and threatening heresy that was arising in the Colosse church.

 There have been several suggestions as to what the heresy was. But the value in identifying the name of the heresy is questionable, since few if any ever hold to a belief in its entirety or in its pure form. The Christian believer and carnal church can, however, benefit from a study of its characteristics. (See note—§Col. 1:15; note—§Col. 2:8-10; note—§Col. 2:11-12; note—§Col. 2:13-15; note—§Col. 2:16-19; and note—§Col. 2:20-23 for more discussion.)

 1. It stressed astrology, the signs and spirits of the stars and planets. Paul warns, “Beware lest any man spoil you...after the rudiments [elementary signs and spirits] of the world, and not after Christ” (Col. 2:8). Then Paul asks, “If ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances?” (Col. 2:20).

 2. It stressed philosophy. The heresy attacked the simplicity of the gospel. It prided itself in being original and in its ability to rationalize. Paul warns, “Beware lest any man spoil you through philosophy and vain deceit” (Col. 2:8).

 3. It stressed “enlightenment.” It had a strong emphasis upon wisdom and knowledge (Col. 2:3); philosophy and tradition (Col. 2:8); delving into the unknown and using one’s fleshly mind (Col. 2:18); and worshipping man’s own ability and will to control and discipline himself (Col. 2:23).

 4. It stressed soul over body. The body was considered evil, a prison house that imprisoned the soul. The consequences were twofold. First, some said the way to release or take care of the soul was to subdue the body, discipline and control it. Therefore, asceticism became the inevitable result: “Touch not, taste not, handle not” (Col. 2:21). Second, some said that since the soul is what is important, the body does not matter. One can do what he wishes with his body just so he takes care of his soul by participating in religious worship and ordinances. Therefore, loose living became acceptable. One could be worldly so long as he was also religious. This is what is so strongly attacked by Paul in passages such as Col. 3:5-8 and by John in 1 John 1:6-2:2.

 5. It stressed ritual and tradition. Special foods and drinks, days and festivals, traditions and man-made rules were insisted upon (Col. 2:16, 22).

 6. It stressed other mediators between God and man: elementary spirits (Col. 2:8, 20) and angels (Col. 2:18).

 7. It stressed spiritual humility. Man was considered to be so unworthy that he was unable to approach God himself. Man had to submit to other mediators to approach God for him. This evidently resulted in a great spiritual pride and snobbishness and in false humility (Col. 2:23. Note also the stress upon “every man” of Col. 1:28. Paul is pointing out that salvation is not limited to a special few.)

 The heresy attacked Jesus Christ at every point.

 1. It attacked His supremacy, His deity, His messiahship and His incarnation. The heresy said this: if the world and its material, including man’s body, is evil and imprisons the soul, then God would never take human flesh upon Himself. Why? Human flesh is evil. And God would become evil by taking man’s flesh upon Himself. This argument took two directions.

a. There was Docetism. Docetism said that Christ was not really human; He only appeared human. The word “Docetism” means to seem. Jesus only seemed to have a body. He was never really flesh and blood. He came to earth only as a pure spiritual being.

b. There was Cerinthinism. Cerinthinism said that there was a clear distinction between the human and the divine Christ. This just had to be, for God could never suffer and die. He could not really be God if He suffered and died. Thus it was claimed that the Spirit of God Himself did not enter Jesus until His baptism, and He left Jesus right before His death.

 Paul has to insist that Jesus is “the image of the invisible God, the firstborn of every creature” (Col. 1:15): that “it pleased the Father that in Him should all fulness dwell” (Col. 1:19); that “in Him are hid all the treasures of wisdom and knowledge” (Col. 2:3); that “in Him dwelleth all the fulness of the Godhead bodily” (Col. 2:9). John combated the same heresy by saying that the eternal God has come to earth and entered time and space (see outline—§1 John 1:1-4). He asks, “Who is a liar but he that denieth that Jesus is the Christ” (1 John 2:22). He pointedly says, “Every spirit that confesseth not that Jesus is come in the flesh is not of God, and this is that spirit of antichrist” (1 John 4:3). In answer to Cerinthus John says, “This is He that came by water and blood, even by Jesus Christ; not water [baptism] only, but by water and blood [death]” (1 John 5:6).

 2. It attacked the creative power and supreme role of Jesus Christ in creation. Paul has to insist that “by Him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or power; all things were created by Him, and for Him; and He is before all things and by Him all things consist” (Col. 1:16-17).

 3. It attacked the humanity of Jesus Christ. Paul says it was “in the body of His flesh” that He redeemed man (Col. 1:22); that “in Him [His body] dwelleth all the fulness of the Godhead bodily [in His bodily form]” (Col. 2:9).

 4. It attacked the redemptive power of Jesus Christ. The heresy was claiming that something more than Christ was needed to defeat the powers that oppose man. Christ has His place, but only as one among others. He is one way to God, but there are other ways as well. Paul insists that “you...hath He reconciled in the body of His death” (Col. 1:21-22); that “ye are complete in Him, which is the head of all principality and power” (Col. 2:10); that “having spoiled principalities and powers, He made a show of them openly, triumphing over them in it” (Col. 2:15).

SPECIAL FEATURES:

 1. The city of Colosse. Colosse was one of three cities within sight of one another in the Lycus Valley, sitting by the Lycus River. The other cities, Hierapolis and Laodicea, the chief city of the area, were only six miles apart. Colosse was twelve miles away and was the least important of the three. The city was about one hundred miles east of Ephesus. The area was a fertile land providing a feast for flocks. It was also one of the clothing and dye centers of the world.

 2. The Church at Colosse. Paul never visited Colosse so far as is known. The church had never seen his face (Col. 2:1), and the book of Acts does not record a mission to the area. He was writing the city to combat the heresy discussed in the Purpose above. Paul mentions both Laodicea and Hierapolis (Col. 2:1; Col. 4:13, 16). Apparently some of Paul’s converts founded the church. While in Ephesus for three years, Paul saw to it that “all they which dwelt in Asia heard the word of the Lord Jesus” (Acts 19:10). Epaphras, who was the fellow servant of Paul, was the pastor of the Colosse church. Apparently, he was also the area pastor of Laodicea and Hierapolis (Col. 1:7; Col. 4:12-13; Philemon 23). The church met in Philemon’s home, a convert of Paul (Philemon 10). The church was primarily Gentile in membership, for they were aliens from God’s promises to Israel (Col. 1:21). He speaks of making known the “mystery of God to the Gentiles” (Col. 1:27). And he gives a list of sins that were viewed as common to the Gentiles (Col. 3:5-7).

 The church showed some strengths despite the heresy. They held “faith in Christ Jesus” and showed “love to all the saints” (Col. 1:4). They were bearing evangelistic fruit, reaching people for Christ (Col. 1:6). They were stedfast in their faith (Col. 2:5). This seems to indicate that the heresy was just beginning to seep into the church and had not yet become a major problem. Paul’s task was to stop it dead in its tracks.

 3. Colossians is “The Epistle Similar to Ephesians” (see Ephesians, Introductory Notes, To Whom Written, point 4). In Ephesians, the church is seen as the body of Christ. In Colossians, Christ is seen as the Head of the church (cp. Col. 1:15f).

PHILIPPIENS

ARRIERE PLAN

C’est la plus personnelle des épîtres, écrite à des individus. Des quatre pages qu’elle occupe dans une bible ordinaire, il y a plus de cent utilisations du pronom personnel à la première personne. L’église de Philippe avait été loyale à son égard et il leur parle librement des tribulations et difficultés qu’il a rencontrés.

Il devait y avoir dix ans que Paul, Silas et Luc étaient entrés à Philippe pour la première fois ! Dès le départ, la réponse au message avait été excellente. Il y avait beaucoup de femmes qui avaient travaillé pour l’évangile avec Paul (4 :3).

Les nouvelles du désastre à Jérusalem et de l’emprisonnement de Paul (4 :10-14) les avaient poussés à envoyer Epaphrodite pour communiquer leurs dons. Paul leur demande en retour de prier pour la santé de leur envoyé et manifeste le désir dès son rétablissement l’envoyer à Philippe avec la lettre qu’il a écrite.

Il ne semble pas y avoir eu des dissensions ou des hérésies à corriger. La référence au Judaïsants représente plutôt un potentiel qu’un danger actuel. Paul a le désir de les voir marcher dignement de leur nouvelle citoyenneté (3 :17-21).

CONTENU

Deux thèmes prédominent le texte des Philippiens.

Le premier c’est l’Evangile que Paul mentionne 9 fois : 1 :5 ; 1 :7 ; 1 :12 ; 1 :16 ; 1 :27 ; 1 :27 ; 2 :22 ; 4 :3 ; 4 :15

Le second c’est la Joie.

EVALUATION

C’est une note de remerciement pour les faveurs qu’il a reçues et une expression de la vie chrétienne de Paul.

Les deux passages qui sortent du texte ont : 2 :5-11 et 3 :2-15.

Beaucoup d’encre a été versée pour expliquer la kénose, 2 :7  « Il s’est dépouillé lui-même ».  C’est un passage important qui établit la doctrine de l’incarnation avec Colossiens 1, Hébreux 1 et 2, et Jean 1.

AUTHOR: Paul, the Apostle.

 Clement of Rome, who lived in the first century, wrote a letter to the Corinthians and referred to Paul’s letter to the Philippians. Polycarp, who lived in the second century, wrote the Philippians and mentioned Paul’s letter. Ignatius, another early church leader, alluded to it. There are other references to Paul’s authorship by Irenaeus, Clement of Alexandria, and Tertullian—all early church writers (Ralph P. Martin. The Epistle of Paul to the Philippians. “Tyndale Bible Commentaries,” ed. by RVG Tasker. Grand Rapids, MI: Eerdmans, 1959, p.28, 36).

DATE: Uncertain. Probably somewhere around A.D. 60-63 while Paul was in prison at Rome.

 The letter has been listed among Paul’s Prison Epistles along with Ephesians, Colossians, and Philemon. Paul says, “My bonds became manifest in Christ throughout the whole Praetorian Guard and to all the rest” (Phil. 1:13), and he conveys a greeting from those “that are of Caesar’s household” (Phil. 4:22). The Praetorian Guard seems to be the Praetorian Guard of Rome, the elite soldiers who were hand-chosen to guard and serve the emperor.

TO WHOM WRITTEN: “To all the saints in Jesus Christ which are at Philippi, with the bishops and deacons” (Phil. 1:1). The message is certainly applicable to all the saints of every church.

PURPOSE: Paul wrote Philippians for several reasons.

 1. He wished to prevent any criticism against a very dear friend and servant of Christ, Epaphroditus. Epaphroditus had been sent by the Philippian church to deliver a gift and to encourage Paul while he was a prisoner in Rome. But Epaphroditus became extremely sick, almost to the point of death, while with Paul. His return to Philippi was delayed, apparently for a long time. Because of this, Paul feared criticism of Epaphroditus by the church. They might think he was a weakling or a quitter. So Paul wrote to ease the path for Epaphroditus and to prevent any criticism of him (Phil. 2:25-30).

 2. Paul wished to thank the Philippian church for its help throughout his ministry. They had sent him a gift right after he had founded the church and moved on (Phil. 1:5; Phil. 4:15; 2 Cor. 8:1f). They had also sent gifts to him at Thessalonica (Phil. 4:16) and at Corinth (2 Cor. 11:9). And now they sent him not only a gift, but even more, a dear, dear saint to minister to his needs while he was in prison (Phil. 2:25-30; Phil. 4:18).

 3. Paul wished to call the church to unity and harmony. There were two ladies who quarreled and were causing a disturbance (Phil. 4:2; cp. Phil. 1:27; Phil. 2:2-4, 14). It is this disturbance that calls forth one of the greatest pictures of Christ in the Holy Scriptures (Phil. 2:5-11).

 4. Paul wished to deal with some false teachers who were just beginning to arise in the church (Phil. 3:2f).

SPECIAL FEATURES:

 1. The City of Philippi. Philippi was the gateway to Europe. It lay on the great Roman road known as the Egnatian Way. The city was named after Philip of Macedonia, the father of Alexander the Great. The site was a natural fortress, sitting on a range of hills that separated Europe from Asia, the East from the West. The city was a strategic center commanding the great Egnatian Way.

 Philippi was also a proud Roman colony. In fact, it was famous as a miniature Rome. A city became a Roman colony in one of two ways. At first Rome founded colonies throughout the outer reaches of the Empire to keep the peace and to guard against invasions from barbaric hordes. Veteran soldiers, ready for retirement, were usually granted citizenship if they would go out and settle these colonies. Later on, however, a city was granted the distinctive title of a Roman Colony for loyalty and service to the Empire. The distinctive thing about these colonies was their fanatic loyalty to Rome. The citizens kept all their Roman ties, the Roman language, titles, customs, affairs, and dress. They refused to allow any infiltration of local influence whatsoever. They totally rejected the influence of the world around them. They were Roman colonists within an alien environment.

 A picture of the loyalty of the Philippian Colony to its Roman citizenship is seen in Acts 16:20-21. Paul draws an illustration from the loyalty of these colonies and says to the Philippian church, “Our citizenship is in heaven” (Phil. 3:20).

 The city of Philippi fit right into Paul’s master plan. Its strategic location on the Egnatian Way assured the spread of the gospel throughout the Roman Empire. As Paul carried on his ministry, he was moving toward Rome and the regions beyond into Spain. He knew that the converts from Philippi, whose employment took them from Philippi throughout the Empire, could move on out ahead of him. Some time could be gained and some ground could be laid to assure world evangelization sooner (cp. Acts 28:13f).

 2. The Church at Philippi. Acts 16:1-40 describes the founding of the Philippian church on Paul’s second missionary journey. It is one of the most exciting adventures in all of literature. Philippi witnessed the entrance of the gospel into Europe. Paul had made several attempts to go elsewhere, but the Holy Spirit prohibited him (Acts 16:6-7); therefore, he made his way to Troas, not really knowing why. While in Troas Paul experienced the incredible vision of a man in Macedonia crying out, “Come over and help us.” Through that one vision, the Holy Spirit changed the cradle of society. He thrust Paul forth into Europe with the glorious gospel of Christianity, and since that day, the world has never been the same.

 From Troas, Paul landed at the European or Macedonian port of Neapolis and immediately made his way to the strategic city of Philippi. When Paul arrived in Philippi he found what he calls “a crooked and perverse generation” (Phil. 2:15). He also found a small nucleus of women who had a Jewish background to which he could appeal. From this group there were two significant conversions: Lydia, a prominent business woman, and an unnamed slave girl who was possessed with a spirit of fortune-telling. Later on there was also a Roman jailer and his household who were converted. Paul was soon attacked and imprisoned and forced to leave Philippi. Consequently, the church had only a small beginning under Paul’s personal leadership.

 When Paul left, Luke remained with the handful of converts (Acts 17:1). The church met at Lydia’s house and continued to grow (Acts 16:40). The converts came primarily from the pagan Gentile world (Phil. 2:25; Phil. 4:2-3; Romans 15:26-27).

 The strength of the Philippian church is seen in the fact that the church continued to support Paul throughout his ministry despite the little time he had with them. They supported him even while they themselves were suffering and being persecuted (cp. Phil. 1:7, 27-30; Phil. 2:15; Phil. 3:10-11; Phil. 4:1). No wonder Paul called them “brethren dearly beloved and longed for, my joy and crown” (Phil. 4:1) and boasted of them to other churches (2 Cor. 8:1f).

 3. Philippians is “The Most Personal of Paul’s Epistles.” It s written to a church dearly loved by the minister (cp. Phil. 4:1).

 4. Philippians is “The Epistle of Stewardship” (see Purpose, point 2).

 5. Philippians is “The Epistle of Joy.” The words “joy” and “rejoicing” are used sixteen times in four short chapters.

 6. Philippians is “The Epistle That Stresses the Little Phrase ‘In Christ’ or ‘In the Lord’.” The whole thesis of Paul is that life is “in Christ” and that Christ is to be “in life” (cp. Phil. 1:13-14, 26, 29; Phil. 2:1, 5, 19, 24, 29; Phil. 3:1, 4, 9, 14; Phil. 4:1, 4, 6-7, 10, 13, 17, 21).

Résultats de l'Emprisonnement de Paul

Bien que confiné à Césarée et à Rome, le ministère de Paul n’était pas pour autant terminé. La retraite forcée a permis plus de prière et de contemplation desquels sont nées ces dernières épîtres. Son appel à César a conduit le christianisme à l’attention de Rome. Pendant la décade 46-56, et durant les quatre années d’emprisonnement de Paul, l’église était sortie du giron judaïque et était devenue un mouvement indépendant, prête à des avancées encore plus grandes.

Leçon 8

LES PROBLEMES DE

L'EGLISE PRIMITIVE

L'Eglise Institutionnelle: Les Epîtres Pastorales

AD 60 à 100

I. ARRIERE PLAN

Un changement radical s'est produit après l'emprisonnement de Paul. L'homme n'est plus le même, il s'appelle l'ancien et déclare dans les Philippiens que la mort n'est pas lointaine. (Philippiens 1.20-21)

Les relations chronologiques des épîtres de prison par rapport aux épîtres pastorales est éclairée par les allusions faites aux compagnons de Paul.

 

Timothée avait été laissé à Ephèse alors que Paul était en route pour la Macédoine ( 1 Timothée 1.3). Lors du dernier voyage où Timothée avait accompagné Paul ils étaient allés de Macédoine à l'Asie Mineure et Timothée n'était pas resté à Ephèse (Actes 20.4-6).

Démas avait abandonné Paul (2 Timothée 4.10), alors que dans les épitres de Prison, il les avait accompagnés à Rome (Philemon 24).

Tîtes avait été laissé en Crête (Tites 1.5), et puis il se rendit à Dalmatie (2 Timothée 4.10).

Marc était en Asie (2 Timothée 4.11) et Paul le recommande dans une de ses lettres à l'Asie (Colossiens 4.10).

Luc était toujours avec lui ( 2 Timothée 4.11).

Tychique était allé à Ephèse (2 Timothée 4.12).

Paul avait visité Ephèse ( 1 Timothée 1.3); la Crête ( Tites 1.5); Nicopole (Tites 3.12); Corinthe ( 2 Timothée 4.20); Milet ( 2 Timothée 4.20); et Troas ( 2 Timothée 4.13) et il était maintenant à Rome ( 2 Timothée 1.17); il était en prison ( 2 Timothée 1.16) et était certain que la fin de sa vie était proche ( 2 Timothée 4.6,7).

 

1 Timothée décrit Paul voyageant et actif conseillant son jeune lieutenant concernant ses responsabilités pastorales. Tites y ressemble un peu !

Par contre 2 Timothée est un terminus et Paul ne pense pas passer l'hiver ( 2 Timothée 4.21)

II. LA 1ère EPÎTRE DE PAUL A TIMOTHEE

L'organisation de l'Eglise s'était développée. Les responsabilités étaient devenue fixes, et certaines charges dans l'église étaient très en vue comme moyen d'honneur. Anciens, diacres, diaconesses, veuves enrôlées.

TIMOTHEE:

Né à Lystre d'un père grec et d'une mère juive il avait été enseigné selon les Saintes Ecritures depuis sa plus tendre enfance.

Lors de son 2ème voyage missionnaire, Paul le pris comme élève à ses côtés (Actes 16.1-3) et Timothée restera à ses côtés.

Il collabora à l'évangélisation de la Macédoine, l'Achaïe et aida Paul durant son séjour de trois ans à Ephèse.

Il était un des délégués à Jérusalem (20.4).

Il était avec Paul à Rome lors de son 1er emprisonnement et son nom apparaît dans Philémon et Colossiens.

Après que Paul fut relâché, il voyagea avec Paul et fut laissé à Ephèse pour fortifier l'Eglise, alors que Paul continuait son périple vers la Macédoine.

A la fin de la vie de Paul il est à ses côtés à nouveau à Rome (2 Timothée 4.11,12) et il fut lui aussi emprisonné puis relâché (Hébreux 13.23).

CONTENU

Le préambule (1 Timothée 1.3-17) souligne l'importance et l'urgence de son installation à Ephèse.

Paul rappelle sa propre expérience qui sert comme modèle d'appel au ministère.

Il réitère à Timothée la responsabilité de cet appel (1.18; 4.6, 12, 16; 5.21; 6.11, 20).

Paul parle dans cette épître des questions d'organisation, des problèmes de doctrine, et des responsabilités pastorales.

AUTHOR: Paul, the Apostle.

DATE: Uncertain. Probably A.D. 61-64.

 The books of 1 Timothy and Titus seem to have been written while Paul was traveling and ministering between two Roman imprisonments. The date depends upon the answer to this question: Did Paul suffer one or two Roman imprisonments? The book of Acts mentions only one imprisonment and closes with Paul in prison in Rome. It says nothing about his death. As one discusses this question, one major thing needs to be kept in mind. Paul prayed fervently that God would release him from prison. And he asked others to pray fervently for his release (Phil. 1:25-26; Philemon 22). Did God answer his prayer as requested? No one knows for sure. However, several factors point rather decisively to his being released and later suffering a second imprisonment.

 1. The Life and Movements of Paul. Paul says in Titus 1:5 that he had been to Crete on a mission tour. And in Titus 3:12 he says that he was spending the winter in Nicopolis. These events do not fit in with any of the accounts in Acts. The evidence seems to be that God answered his prayer and had him released from prison.

 2. The Life and Movements of Paul’s Companions. Note the following two examples, and there are others. In 1 Tim. 1:3 Paul says that he told Timothy to stay in Ephesus. But there is no record of this event in Scripture. Paul had made only two visits to Ephesus. One was a very short visit with little if any ministry. There is no mention whatsoever about Timothy (Acts 18:19-22). The second was his three year ministry in which Timothy had a part. But when it came time for Paul to move on, he sent Timothy and Erastus to Macedonia. He did not ask Timothy to stay in Ephesus. When then did Paul tell Timothy to stay in Ephesus? There just is no record of such a visit in Scripture. Thus all indications point to a third visit by Paul and Timothy—a visit after his first imprisonment and before an unrecorded second imprisonment.

 Again, in 2 Tim. 4:20 Paul writes, “Trophimus have I left at Miletum sick.” Paul was in Miletum before his first Roman imprisonment, but he did not leave Trophimus there sick (Acts 20:17). Trophimus went on to Rome with Paul (Acts 21:29). When then was Trophimus left at Miletum sick? The only clear answer seems to be that Paul made another visit to Miletum—after his first imprisonment and right before a second unrecorded imprisonment.

 3. The Time Sequence Between the Writing of the Prison Epistles and the Pastoral Epistles. The Prison Epistles (Ephesians, Philippians, Colossians, and Philemon) were written while Paul was in prison in Rome. He says so in each epistle. Note the following example: Philemon 24 says that Demas is a follower of Christ, but 2 Tim. 4:10 says that he had deserted. The letter to Timothy was definitely written after the prison letter to Philemon. When? The evidence points toward a time after his first imprisonment and before a second unrecorded imprisonment. This seems to be the only clear explanation.

 As stated above, 1 Timothy and Titus seem to have been written right after Paul had been released from his first imprisonment in Rome and was traveling about ministering. At some point in those few years he was rearrested and imprisoned in Rome for a second time. During this second imprisonment he wrote 2 Timothy before he was executed. His execution was probably between A.D. 65-68.

TO WHOM WRITTEN: “To Timothy, my own son in the faith” (1 Tim. 1:2). Timothy’s father was a Greek and an unbeliever, but his mother was a Jew and a believer. Her name was Eunice and his grandmother’s name was Lois (2 Tim. 1:5). Timothy was not circumcised; hence it would seem that he was educated in Greek ways and customs (Acts 16:3). When Paul met Timothy, Timothy was already a Christian believer with a strong testimony, so strong in fact that Paul arranged for him to become his missionary partner (Acts 16:1f). Timothy’s maturity and importance are seen in Acts 16 when the word “he” of Acts 16:1 is changed very rapidly to “they” of Acts 16:4. Timothy became a son to Paul (1 Cor. 4:17). He was esteemed so highly and loved so deeply by Paul that Paul said he was the one man whose mind was at one with his own (Phil. 2:19). He was probably chosen by Paul to become Paul’s successor (see note—§Phil. 1:1). From this point on, he was seen either ministering with Paul or else being sent out by Paul to minister to certain churches. He was with Paul in Paul’s first imprisonment (Col. 1:1; Philemon 1). Apparently, Paul was released from prison and Timothy began to travel with him again (see 1 Timothy, Introduction, Date). On this journey Paul left him in Ephesus to correct some errors that had arisen, while Paul himself traveled on into Macedonia to visit the churches there. Soon thereafter Paul was arrested and imprisoned in Rome a second time. As soon as possible Timothy joined him (2 Tim. 4:11, 21), but this time Timothy was imprisoned also. However, Timothy was later released (Hebrews 13:23), while Paul was either beheaded or released and began a mission tour into Spain. (See note, Timothy—§Phil. 2:19-24 for more discussion.)

PURPOSE: Paul had three purposes for writing Timothy.

 1. To encourage Timothy in his Christian life and walk.

 2. To warn against false teaching and doctrinal error.

 3. To teach the qualifications and order of officials in the church. Believers needed to know how to behave in the church: “That thou mayest know how thou oughtest to behave thyself in the house of God” (1 Tim. 3:15).

SPECIAL FEATURES:

 1. 1 Timothy is “A Pastoral Epistle.” There are two other Pastoral Epistles: 2 Timothy and Titus. They are called Pastoral Epistles because they deal primarily with the pastoral care, oversight, and organization of the church. They tell believers how they ought to behave in the house of God (1 Tim. 3:15). Interestingly, the term pastoral has a long history. It was first used by Thomas Aquinas in A.D. 1274. He called 1 Timothy “an epistle of pastoral rule” and 2 Timothy “an epistle of pastoral care.” The term “Pastoral Epistles,” however, began to be widely used only after D.N. Berdot (A.D. 1703) and Paul Anton (A.D. 1726) so described them (Donald Guthrie. The Pastoral Epistles. “The Tyndale New Testament Commentaries.” Grand Rapids, MI: Eerdmans, 1972, p.11).

 2. 1 Timothy is “A Personal Epistle.” It was written to a young disciple who was loved as a son. The epistle is filled with warm and affectionate feelings and filled with instructions that were to govern Timothy’s personal behavior.

 3. 1 Timothy is “An Ecclesiastical Epistle.” It was written to answer questions about church organization, doctrinal purity, and personal behavior. Two things were happening. First, the number and sizes of churches were growing rapidly, and second, the apostles were aging. In both cases the apostles were just unable to personally reach and instruct all the churches; therefore, they had to write if the churches were to be rooted and grounded in the Lord.

 4. 1 Timothy is “An Apologetic Epistle.” It is a defense of the faith. The first rumblings and early development of false teaching had just begun to appear (Gnosticism. See Colossians, Introductory Notes, Purpose.) Therefore, Paul warns the believers and defends the truth against heretical and false teaching.

III. L'EPÎTRE A TITES

ARRIERE PLAN

Lorsque Paul était en Crête il laissa Tîtes pour compléter le travail d'établissement de l'Eglise et pour qu'il corrige les erreurs. On ne comprend pas pourquoi Paul  envoya à une date ultérieure Tychique en Crête: peut-être sentait-il que son temps était compté et il voulait retourner à Ephèse ! Mais sa destination était Nicopole où il voulait passer l'hiver.

La situation en Crête était décourageante. L'Eglise était désorganisée, et les membres était peu consciencieux dans leur comportement.

Dans cette courte épître, par six fois Paul rappelle l'importance des bonnes oeuvres ( 1.6; 2.7, 14; 3.1, 8, 14).

TITES

Tîtes à qui l'Epître est adressée est une connaissance et un collaborateur de Paul depuis plus de 15 ans. C'était un païen convertit dans les premiers jours à Antioche et servit de témoignage de la conversion des païens lors de la Conférence de Jérusalem ! ( Galates 2.1, 3).

Tîtes avait été l'émissaire de Paul dans rébellion de l'église de Corinthe et il les avait ramené à la repentance et la loyauté ( 2 Corinthiens 7.6-16).

Il avait beaucoup voyagé en Macédoine pour collecter des fonds que Paul avait demandé pour Jérusalem.

Il n'est mentionné nulle part dans le livre des Actes !

Le dernier voyage qu'il accomplit sera en direction de la Dalmatie ( 2 Timothée 4.10).

Il semble avoir eu un caractère plus fort que celui de Timothée ce qui le rendra capable de faire face à l'opposition.

CONTENU

Le contenu général de l'épître est similaire à 1 Timothée. On y découvre une sorte de crédo très clair:

1. la personnalité de Dieu  2.11; 3.6

2. Les qualités de Son Amour et de Sa Grâce  2.11; 3.4

3. Son Titre de Sauveur  2.10; 3.4

4. Sotériologie  2.13; 3.6

5. Saint Esprit  3.5

6. Implication Trinitaire  3.5,6

7. Divinité de Christ  2.13

8. Rédemption de Christ  2.14

9. Universalité du salut  2.11

10. Salut par la Grâce, pas par les oeuvres  3.5

11. La venue du St Esprit   3.5

12. Justification par la foi   3.7

13 Sanctification    2.14

14. Séparation du mal  2.12

15. Héritage de la Vie Eternelle  3.7

16. Retour de Christ  2.13       

AUTHOR: Paul, the Apostle.

DATE: Uncertain. Probably A.D. 64-66, some time after he wrote First Timothy. The books of First Timothy and Titus seem to have been written while Paul was travelling and ministering between two Roman imprisonments. The date depends upon the answer to this question: Did Paul suffer one or two Roman imprisonments? The book of Acts mentions only one imprisonment and closes with Paul in prison in Rome. It says nothing about his death. As one discusses this question, one major thing needs to be kept in mind. Paul prayed fervently that God would release him from prison. And he asked others to pray fervently for his release (Phil. 1:25-26; Philemon 22). Did God answer his prayer as requested? No one knows for sure. However, several factors point rather decisively to his being released and later suffering a second imprisonment.

 1. The Life and Movements of Paul. Paul says in Titus 1:5 that he had been to Crete on a mission tour. And in Titus 3:12 he says that he was spending the winter in Nicopolis. These events do not fit in with any of the accounts in Acts. The evidence seems to be that God answered his prayer and had him released from prison.

 2. The Life and Movements of Paul’s Companions. Note the following two examples, and there are others. In 1 Tim. 1:3 Paul says that he told Timothy to stay in Ephesus. But there is no record of this event in Scripture. Paul had made only two visits to Ephesus. One was a very short visit with little, if any, ministry. There is no mention whatsoever about Timothy (Acts 18:19-22). The second was his three year ministry in which Timothy had a part. But when it came time for Paul to move on, he sent Timothy and Erastus to Macedonia. He did not ask Timothy to stay in Ephesus. When then did Paul tell Timothy to stay in Ephesus? There just is no record of such a visit in Scripture. Thus all indications point to a third visit by Paul and Timothy—a visit after his first imprisonment and before an unrecorded second imprisonment.

 Again, in 2 Tim. 4:20 Paul writes, “Trophimus have I left at Miletum sick.” Paul was in Miletum before his first Roman imprisonment, but he did not leave Trophimus there sick (Acts 20:17). Trophimus went on to Rome with Paul (Acts 21:29). When then was Trophimus left at Miletum sick? The only clear answer seems to be that Paul made another visit to Miletum—after his first imprisonment and right before a second unrecorded imprisonment.

 3. The Time Sequence Between the Writing of the Prison Epistles and the Pastoral Epistles. The Prison Epistles (Ephesians, Philippians, Colossians, and Philemon) were written while Paul was in prison in Rome. He says so in each epistle. Note the following example: Philemon 24 says that Demas is a follower of Christ, but 2 Tim. 4:10 says that he had deserted. The letter to Timothy was definitely written after the prison letter to Philemon. When? The evidence points toward a time after his first imprisonment and before a second unrecorded imprisonment. This seems to be the only clear explanation.

 As stated above, 1 Timothy and Titus seem to have been written right after Paul had been released from his first imprisonment in Rome and was travelling about ministering. At some point in those few years he was rearrested and imprisoned in Rome for a second time. During this second imprisonment he wrote Second Timothy before he was executed. His execution was probably between A.D. 65-68.

TO WHOM WRITTEN: “To Titus, mine own son after the common faith” (Titus 1:4). These facts are known about Titus.

Þ He was a Gentile, a Greek (Galatians 2:3).

Þ He was led to Christ by Paul (Titus 1:4).

Þ His conversion was such a testimony that he was personally used as an example of God’s work among the Gentiles before the Jerusalem Council (Galatians 2:12f).

Þ He became a missionary partner to Paul and served with Paul for the last fifteen years of Paul’s life (2 Cor. 7:6-16; 2 Cor. 8:16f; 2 Cor. 2:13; 2 Cor. 7:6, 13; 2 Cor. 8:23; 2 Cor. 12:18; 2 Tim. 4:10).

Þ He apparently served with Paul in Ephesus and was sent by Paul to Corinth: sent to deliver the Second Epistle to the Corinthians from Paul and to help the church straighten out the divisions within the church (2 Cor. 8:6).

Þ He was in charge of the churches on the island of Crete (Titus 1:5). Crete was one of the most difficult mission fields in the ancient world. Its people had one of the worst reputations imaginable—so much so that the very name Cretian was used as a byword, “to cretize.” “To cretize” meant that a person was a cheat and a liar. The Cretians were “famed as a drunken, insolent, untrustworthy, lying, gluttonous people” (William Barclay. The Letters to Timothy, Titus, and Philemon, p.277).

Þ He was with Paul for a while when Paul was in prison in Rome (2 Tim. 4:10).

Þ The last word about Titus is that he was sent by Paul to Dalmatia or Yugoslavia to minister (2 Tim. 4:17)

PURPOSE: Paul had three purposes for writing Titus.

 1. To warn against false teachers.

 2. To set in order the organization of the churches and the behavior of the believers (Titus 1:5).

 3. To encourage Titus to proclaim the message of sound doctrine.

SPECIAL FEATURES:

 1. Titus is “A Pastoral Epistle.” There are two other Pastoral Epistles: First and Second Timothy. They are called Pastoral Epistles because they deal primarily with the pastoral care, oversight, and organization of the church. They tell believers how they ought to behave in the house of God (1 Tim. 3:15). Interestingly, the term pastoral has a long history. It was first used by Thomas Aquinas in A.D. 1274. He called First Timothy “an epistle of pastoral rule” and 2 Timothy “an epistle of pastoral care.” The term “Pastoral Epistles,” however, began to be widely used only after D.N. Berdot (A.D. 1703) and Paul Anton (A.D. 1726) so described them (Donald Guthrie. The Pastoral Epistles, p.11).

 2. Titus is “A Personal Epistle.” It was written to a young disciple who was loved as a son. The epistle is filled with feelings of warmth and affection and filled with instructions that were to govern Titus’ personal behavior.

 3. Titus is “An Ecclesiastical Epistle.” It was written to answer questions about church organization, doctrinal purity, and personal behavior. Two things were happening. First, the number and sizes of churches were growing rapidly, and second, the apostles were aging. In both cases the apostles were just unable to personally reach and instruct all the churches; therefore, they had to write if the churches were to be properly instructed.

 4. Titus is “An Apologetic Epistle.” It is a defense of the faith. The first rumblings and early development of false teaching had just begun to appear (Gnosticism. See Colossians, Introductory Notes, Purpose.) Therefore, Paul warns the believers and defends the truth against heretical and false teaching.

IV. LA 2ème EPÎTRE DE PAUL A TIMOTHEE

ARRIERE PLAN

On ne peut dire si Paul a réalisé son désir d'aller en Espagne.

Clément de Rome, un des pères de l'église (AD 95) a écrit: " Paul a enseigné la justice dans tout le monde, et lorsqu'il a atteint les limites de l'Ouest, il rendit témoignage devant les régnants..."

Toute visite à l'Espagne est au pire, purement spéculative, autrement elle n'est au mieux que probabilité.

Il semble que Paul ait été pris soudainement et conduit à Rome alors qu'il était en voyage soit à Troas où à Nicopole.

La raison de son arrestation est aussi inconnue... était-ce du à un complot des juifs contre lui et fomenté par Alexandre le forgeron ( peut le même Alexandre que dans Actes 19.33).

CONTENU

Cette épître est pleine de sentiments personnels et de recommandations 'administratives', d'instructions, de tristesse et de confiance.

Paul voulait fortifier Timothée dans sa tâche difficile de pasteur.  Dans ses relations publiques il devait être toujours un serviteur du Seigneur, sans disputes, mais toujours prêt à aider les hommes à comprendre la vérité de Dieu.

EVALUATION

Les épîtres pastorales sont essentielles pour comprendre la vie de l'Eglise en période transitoire passant de l'état de pionnière à l'état d'église organisation établie.

Deux ou trois tendances sont à remarquer:

1. La croissance de l'hérésie est voyante: on ne croit pas à la résurrection des corps, la philosophie fait son entrée dans l'église, la tendance judaïsante est toujours présente.

2. Il faut poser le credo: base de la foi. Il faut poser les fondements de la théologie: la Saine Doctrine.

3. Ce n'est pas encore une institution figée, elle est vivante et se développe sainement.

AUTHOR: Paul, the Apostle.

DATE: Uncertain. Probably A.D. 65-68.

 A reconstruction of what happened determines the date of 2 Timothy (see Date—Introduction—1 Timothy). The reconstruction is based upon Paul’s original plans and the few facts given by him. When he was released from prison (A.D. 63), the way was opened for him to again visit the churches in Asia.

 The exact order in which his visits took place are not known. After so long a period in prison, his heart would naturally turn toward Ephesus. There he left Timothy behind (1 Tim. 1:3). At some point he went to Troas where he visited Carpus. There he left some books, parchments, and a cloak with him (2 Tim. 4:13). He traveled to Miletum where Trophimus was left sick; to Crete where Titus was pastor (Titus 1:5); and to Corinth (2 Tim. 4:20). Then he journeyed to Nicopolis in Macedonia (Titus 3:12). Some place along the route two significant events took place: first, Paul wrote the epistles to Timothy and to Titus; and second, Paul returned to Rome where he was imprisoned for the second and final time. It should be mentioned that several of the early church fathers say that Paul carried the gospel to Spain as he had originally planned (Romans 15:24, 28). If Paul was able to carry out this mission, he must have visited Spain right after being released from his first imprisonment. The time necessary for the events mentioned above to happen and the closing years of Nero’s reign would necessitate this. (See Introduction, Date—1 Timothy for more discussion.)

TO WHOM WRITTEN: “To Timothy, my dearly beloved son” (1:2). (See Introduction—1 Timothy.)

PURPOSE: Paul was in prison in Rome when he wrote 2 Timothy. He had already appeared for his preliminary hearing before the Supreme Court of Rome, before Nero himself. During his trial, no man stood with him. He had to face the charges all alone (2 Tim. 4:16-17). Some were forsaking the faith (2 Tim. 2:17; 2 Tim. 4:10), and others were publicly opposing Paul (2 Tim. 4:14-15). He was about to be sentenced to death—and he knew it (2 Tim. 4:6-8). He would never be able to write again. This was to be his last will and testament—the last words he would ever pen. Several things were weighing heavily upon his heart.

 1. Paul’s heart ached for Timothy’s companionship. He needed Timothy. He wanted “his dear son” by his side in his final hour.

 2. Paul wished to share some final matters with his son and successor—just in case Timothy did not arrive in time.

 3. Paul wanted his son, Timothy, to equip himself as well as possible for his great call—to fulfill the tremendous task begun by Paul: “That good thing which was committed to thee, keep by the Holy Ghost which dwelleth in us” (2 Tim. 1:14).

 4. Paul felt the need to fortify the courage of his dear son. Timothy was trustworthy, but he was sometimes weak in courage (2 Tim. 1:6-7) and physical strength (1 Tim. 5:23). He needed to take care of himself physically and spiritually in order to more adequately minister.

 5. Paul wanted to prepare his son for the perilous times coming upon the earth in the last days (2 Tim. 3:1f).

SPECIAL FEATURES:

 1. 2 Timothy is “A Pastoral Epistle.” There are two other Pastoral Epistles: 1 Timothy and Titus. They are called Pastoral Epistles because they deal primarily with the pastoral care, oversight, and organization of the church. They tell believers how they ought to behave in the house of God (2 Tim. 3:15). Interestingly, the term pastoral has a long history. It was first used by Thomas Aquinas in A.D. 1274. He called 1 Timothy “an epistle of pastoral rule” and 2 Timothy “an epistle of pastoral care.” The term “Pastoral Epistles,” however, began to be widely used only after D.N. Berdot (A.D. 1703) and Paul Anton (A.D. 1726) so described them (Donald Guthrie. The Pastoral Epistles. “Tyndale New Testament Commentaries,” p.11).

 2. 2 Timothy is “A Personal Epistle.” It was written to a young disciple who was loved as a son. The epistle is filled with warm and affectionate feelings and filled with instructions that were to govern Timothy’s personal behavior.

 3. 2 Timothy is “An Ecclesiastical Epistle.” It was written to answer questions about church organization, doctrinal purity, and personal behavior. Two things were happening. First, the number and sizes of churches were growing rapidly, and second, the apostles were aging. In both cases the apostles were just unable to personally reach and instruct all the churches; therefore, they had to write if the churches were to be rooted and grounded in the Lord.

 4. 2 Timothy is “An Apologetic Epistle.” It is a defense of the faith. The first rumblings and early development of false teaching had just begun to appear (Gnosticism. See Colossians, Introductory Notes, Purpose.) Therefore, Paul warns the believers and defends the truth against heretical and false teaching.

 

 

 

 

L'Eglise Souffrante

I. ARRIERE PLAN

Jusque là dans le Nouveau Testament, très peu a été dit sur la relation entre les chrétiens et le gouvernement romain.

A part:

"Rendez à César ce qui est à César" Matthieu 22.21

"Soyez soumis aux autorités..." Romains 13.1-6

La conclusion des Epîtres Pastorales et l'emprisonnement et la mort de Paul montrent un changement de situation des chrétiens dans l'Empire Romain. Néron fort de la réaction d'opposition populaire aux chrétiens qui s'affirment comme un groupe vraiment indépendant du Judaïsme, et qui croient en un Christ ressuscité, commence les persécutions à Rome.

La lettre de Pierre est une réponse à cette situation alors qu'il écrit aux églises du Nord de l'Asie Mineure.

Il semble d'après l'adresse que ces chrétiens étaient d'origine juive.

La persécution est une note clef de cette épître (il en parle 16 fois).

II. LA 1ere EPÎTRE DE PIERRE

L'AUTEUR:

Pierre l'Apôtre...

CONTENU

L'expérience personnelle de Pierre est reflétée dans l'épître. Il avait senti cette impression lorsque le Seigneur Jésus était mort ! Mais son espérance était devenue vivante lorsque Jésus était ressuscité !

Cinq fois il parle des souffrances de Christ, comme si la scène de Gethsemané a laissé une impression indélébile sur lui ( 2.23; 3.18; 4.1; 4.13; 5.1).

Une structure importante du livre se trouve dans l'énoncé d'Impératifs, comme d'une chaîne de commandements qui courent au travers du livre tout entier.

1. Soyez sobres

2. Ayez une entière espérance

3. Soyez saints

4. Conduisez-vous avec crainte

5. Aimez-vous ardemment

6. Désirez le lait spirituel

7. Soyez soumis à cause du Seigneur

8. Honorez tout le monde

9. Aimez les Frères

10. Craignez Dieu

11. Honorez le roi

12. Serviteurs, soyez soumis

13. Femmes, soyez soumises

14. Maris montrez de la sagesse

15. Soyez animés des mêmes pensées

16. N'Ayez pas crainte

17. Ne soyez pas troublés

18. Sanctifiez Christ

19. Armez-vous

20. Soyez sages

21. Soyez sobres

22. Ne soyez pas surpris

23. Réjouissez-vous

24. Que nul ne souffre

25. Qu'il n'en ait point honte

26. Qu'il glorifie Dieu

27. Qu'ils remettent leurs âmes

28. Paissez le troupeau

29. Soyez soumis aux anciens

30. Humiliez-vous

31. Soyez sobres

32. Veillez

33. Résistez au diable

Cette forme verbale utilisée par l'auteur fait penser au style homélétique. Pierre parle du fond de son coeur.

DIFFICILE

1 Pierre 3.18-22 n'est pas facile a interpréter...

Le passage n'est pas la théologie de la deuxième chance !

AUTHOR: Simon Peter, the Apostle (1 Peter 1:1).

 The author claims to be an eyewitness of Christ’s sufferings (1 Peter 5:1). Peter was an apostle of the Lord Jesus and he witnessed the sufferings of Christ. He is the best known among the apostles.

 1. He was a businessman, a fisherman (Mark 1:16-20).

 2. He became a disciple through the witness of his own brother (John 1:40-42).

 3. He was given the name of Peter by the Lord Himself (John 1:41-42; cp. Matthew 16:16-18).

 4. He was one of three men who were apparently closer to the Lord than others who followed the Lord—one of three who formed an inner circle around Christ. James and John were the other two (Matthew 17:1-2; Mark 5:37; Mark 9:2; Mark 14:23).

 5. He was a natural born leader and became the leader of the twelve apostles (Matthew 19:27; Mark 8:29; John 6:67-68; Acts 1:15; Acts 2:14; Acts 4:8-12; Acts 15:7).

 6. He publicly denied Christ at the crucifixion, but he later repented rather bitterly (Matthew 26:69-75).

 7. He had a private interview with the risen Lord which deeply affected him (1 Cor. 15:5; cp. John 21:7, 15-21).

 8. He was filled with God’s Spirit on the day of Pentecost and immediately became the leader of the early church (Acts 2:1f).

 9. He was chosen by God to become the missionary apostle to the circumcision, the Jews of the dispersion (Galatians 2:7-8, 11-21). Eventually, he travelled further and further afield (see outline—§Acts 9:32-12:25).

 10. He was crucified head downward in Rome under Nero, according to tradition (around A.D. 68). Interestingly, tradition says that Peter’s wife served with him in the ministry. William Barclay quotes a touching picture by Clement of Alexandria who said that she was martyred with Peter: “On seeing his wife led to death, Peter rejoiced on account of her call and her conveyance home, and called very encouragingly and comfortingly, addressing her by name, ‘Remember thou the Lord’ ” (Stromateis 7:6). (The Gospel of Matthew. “The Daily Study Bible.” Philadelphia, PA: The Westminister Press, 1956, p.313). There is strong evidence that Peter was martyred by crucifixion in Rome. Tradition says that he felt so unworthy to be crucified like his Lord that he begged to be crucified upside down.

DATE: Uncertain. Probably A.D. 63-67. The early date is indicated by the following facts.

 1. The organization of the church seems to be in its primitive form. Only elders are mentioned. Deacons are not mentioned (cp. 1 Peter 5:1).

 2. The theology of the epistle is stated in the purest and simplest form possible.

 3. The scribe, Silvanus, was the one to whom Peter actually dictated the epistle. He could possibly be the missionary associate of Paul who is also known as Silas (1 Peter 5:12).

 4. The epistle was written after some of Paul’s letters were penned. Peter knew of Paul’s writings (2 Peter 3:15).

 The first three facts point toward an early dating; the last fact would place the writing after Paul’s epistles. If tradition is correct, the writing would be before Nero’s death. It was probably written A.D. 63-67.

TO WHOM WRITTEN: “To the strangers scattered throughout” five Roman provinces (1 Peter 1:1).

 These strangers or pilgrims of the Lord included both Jewish and Gentile believers. It is definitely clear that some Gentiles, probably many, had been reached for the Lord (1 Peter 1:14; 1 Peter 4:3-4).

 Peter wrote the epistle from Babylon (1 Peter 5:13). There were three Babylons.

 1. The historical Babylon in Mesopotamia. However, the church in this Babylon was scattered under severe persecution by Caligula (about A.D. 41).

 2. The Babylon of Egypt. There is nothing known about Peter ever being there.

 3. The symbolic Babylon, Rome itself. Throughout history the name of Babylon has stood for evil; therefore, when Rome began its harassment and persecution of the church, Christians began to refer to Rome as Babylon (see Rev. 17:18). Peter was probably in Rome when he wrote the epistle.

PURPOSE: There are at least two reasons for Peter writing this letter.

 1. To challenge and strengthen believers to stand against the onslaught of persecution being levelled against them. This is Peter’s primary purpose. (See Special Feature, point 3.)

 2. To reinforce the glorious truth that the believer is only a stranger and a pilgrim upon the earth (1 Peter 1:1-4; 1 Peter 2:11; cp. Hebrews 11:13). Peter sensed that the message of holiness and dedication was especially needed during this period of persecution. There was a strong temptation to return to the world in order to save one’s life and property.

SPECIAL FEATURES:

 1. 1 Peter is “A General Epistle.” That is, it is not written to a specific church or individual, but rather, it is written to all Christian believers.

 2. 1 Peter is “An Epistle of Pastoral Warmth.” It bristles with tenderness, love, understanding, and encouragement. It is a warm epistle, flowing from the depth and richness of a pastor’s heart (see 1 Peter 1:8, 17, 19, 22; 1 Peter 2:2-4, 7, 11, 25; etc.)

 3. 1 Peter is “The Epistle for the Suffering Church.” The church was being severely persecuted, suffering “many trials” (1 Peter 1:6) They were suffering “wrongfully” (1 Peter 2:18), suffering for righteousness’ sake, that is, having to suffer for standing up for the name of Christ. Malicious charges were made against them (1 Peter 2:12, 15; 1 Peter 3:16; 1 Peter 4:14). Their suffering is mentioned at least sixteen times.

 4. 1 Peter is “An Epistle of the True Grace of God” (1 Peter 5:12). Peter reveals that the true grace of God involves three stages.

a. There is the grace of salvation (1 Peter 1:10).

b. There is the grace of redemption, that is, the end of one’s salvation (1 Peter 1:13).

c. There is the grace that carries one through life day by day (1 Peter 1:2; 1 Peter 3:7; 1 Peter 4:10; 1 Peter 5:5).

 5. 1 Peter is “An Epistle Emphasizing the Second Coming.” The coming again of Jesus Christ is mentioned around eight times (1 Peter 1:5, 7, 13; 1 Peter 2:12; 1 Peter 4:13, 17; 1 Peter 5:1-4). It is a dominant theme upon Peter’s mind.

 6. 1 Peter is “A Pilgrim Epistle.” It is written to the strangers and pilgrims whose home is in heaven, but who are presently plowing their way through this life (1 Peter 1:1-4; 1 Peter 2:11; cp. Hebrews 11:13).

 7. 1 Peter is “The Epistle of the Missionary Apostle to the Jews.” Peter was given the primary responsibility of reaching the circumcision throughout the world. He was the apostle to the Jews (Galatians 2:7-8, 11-21). (See Author, point 10.)

 

 

Cassure avec le Judaïsme

I. ARRIERE PLAN

Les membres d'église d'origine juive continuaient à observer les exigences de la loi, même s'ils avaient accepté Jésus comme leur Sauveur et leur Messie !

La tension entre les Juifs et les païens qui existait dans les trente premières années de l'histoire du christianisme s'exacerbe avec la croissance de l'Eglise et le nombre grandissant des membres d'églises qui rivalise avec la synagogue.

Les croyants issus du Judaïsme se posaient des questions que les Païens convertit n'avaient pas: Quelle attitude à l'égard de la nation d'Israël ? Comment fallait-il considérer les écrits sacrés de l'Ancien Testament ? Quelle position entre Loi et Grâce ? etc.

L'Epître aux Hébreux a été écrite pour résoudre ces questions.

II. L'EPÎTRE AUX HEBREUX

AUTEUR

Il est un homme d'une grande habileté littéraire avec un style d'écriture plus proche du grec classique que n'importe quel autre auteur du Nouveau Testament.

Il n'est pas un disciple immédiat de Jésus ( Hébreux 2.3)

Il connait parfaitement l'Ancien Testament qu'il cite dans la version de Septante.

Il se peut qu'il ait été juif, il parle souvent à la première personne du pluriel lorsqu'il parle aux juifs.

C'était un ami de Timothée et devait appartenir au cercle Paulinien (13.13).

Il utilise comme Paul le texte d'Habacuc 2.4 " le juste vivra par sa foi".

On peut en tout cas dire sans hésiter que si son  auteur est discutable, son inspiration est certaine !

CONTENU

L'argument développé l'est dans le but d'encourager le groupe de gens qui a la tentation d'abandonner sa foi à cause de la pression de la persécution et à cause de son attachement à la loi de Moïse.

C'est le même Dieu qui après avoir parlé de diverses manières à parlé par son fils Jésus. Il est lui, supérieur à tous ceux qui sont venus avant lui, parce qu'a la différence des autres il a agi en Souverain Sacrificateur expiant le péché par son propre sang.

Le salut qu'il a obtenu est donc obtenu par la foi, le même genre de foi qu'avaient les hommes et les femmes de l'Ancien Testament.

Les avertissements sont nombreux et les périls jonchent la route des croyants: négligence, incrédulité, immaturité, rejet, refus du Fils.

L'auteur en parallèle avec ses avertissements, exhorte les croyants juifs en utilisant la 1ère personne du pluriel:

1. Craignons donc  4.1

2. Efforçons-nous d'entrer dans ce repos   4.11

3. Demeurons fermes dans notre profession  4.14

4. Approchons-nous avec assurance  4.16

5. Tendons à ce qui est parfait   6.1

6. Approchons-nous avec un coeur sincère   10.22

7. Retenons fermement la profession de notre espérance  10.23

8. Veillons les uns sur les autres   10.24

9. Rejetons tout fardeau     12.1

10. Courons avec persévérance   12.1

11. Sortons pour aller vers lui   13.13

12. Offrons un sacrifice de louange  13.15

EVALUATION

La valeur du livre des Hébreux est l'enseignement  du Ministère Actuel de Jésus et de la Sacrificature de Christ.

Hébreux est un excellent spécimen d'enseignement de l'Eglise Primitive. A l'inverse des épîtres de Paul qui répondent à de nombreuses questions, là l'auteur ne traite qu'un thème majeur: la Révélation Nouvelle à la lumière de l'Ancien Testament.

Doctrinalement, Hébreux s'accorde avec les épîtres Pauliniennes. Son thème, un peu comme Galates et Romains c'est le Salut par le Foi dans le Sacrifice de Christ.

Dans sa Christologie, Hébreux ajoute beaucoup à la doctrine de la propitiation qui la place dans une relation d'Alliance.

Dans l'étude de l'Ancien Testament c'est un excellent guide d'étude pour la compréhension de la typologie et des rituels Lévitiques.

Le Passage le plus connu des Hébreux, c'est le chapitre 11.

AUTHOR: Unknown.

 The writer does not give his name, and there is nothing in the book that points conclusively to any one man. Opinions differ, pointing to such persons as Paul, Apollos, Barnabas, Luke, and various others. One fact, however, should be noted: what little evidence there is would definitely fit Paul.

 1. The author was a friend of Timothy, Hebrews 13:23.

 2. The author was well versed in the Old Testament Scriptures.

 3. The author used the same Old Testament quotation that was used by Paul on two occasions: “The just shall live by faith” (Habakkuk 2:4 quoted in Hebrews 10:38. Cp. Romans 1:17; Galatians 3:11.)

 4. The author closes Hebrews with the same token or mark that Paul says is his special token in closing his writings. Note what Paul says in 2 Thes. 3:17-18 and compare Hebrews 13:25 with the close of Paul’s epistles.

 5.  The author was evidently known by Peter. Peter was the disciple to the circumcision, that is, the Jews (Galatians 2:7). His two epistles were written to the Jews who were scattered all over—the Jews of the dispersion (1 Peter 1:1; 2 Peter 3:1). He says, “Even as our brother Paul also...wrote unto you” (2 Peter 3:15). Peter was familiar with some writing of Paul’s that was addressed to the same dispersed Jews to which he was writing. Is Hebrews the epistle Paul wrote? The evidence in inconclusive, but it does point toward Paul.

 6. The author wrote about “many things...hard to understand” (Hebrews 5:11). Peter says the very same thing about Paul’s epistle to the Jews, “Paul...hath written unto you...some things hard to be understood” (2 Peter 3:15-16).

DATE: Uncertain. Before A.D. 70. Probably A.D. 64-67.

 1. There is no mention of the destruction of Jerusalem nor of the temple which occurred in A.D. 70. The references to the priesthood and temple point to both still standing (Hebrews 10:11). Yet persecution seemed to be imminent (Hebrews 10:32-36; Hebrews 12:4). And the times seemed to point to the destruction of Jewish institutions (Hebrews 12:27). A date close to A.D. 70 seems to be indicated.

 2. The Hebrew Christians were second generation believers (Hebrews 2:1-4), and they had been saved for some time (Hebrews 5:12; Hebrews 10:32; Hebrews 13:7). This also points to a date close to A.D. 70.

 3. Timothy had been imprisoned, but was now free (Hebrews 13:23).

 4. Clement of Rome knew of the epistle when he wrote his letter to the Corinthians (A.D. 95). The epistle was written sometime before it had circulated to him.

TO WHOM WRITTEN: Uncertain. The specific recipients are not named. But the epistle is definitely written to Jewish believers.

 There is one hint. “They of [apo] Italy salute you” (Hebrews 13:24). Does this mean the author is in Italy sending greetings to Jews elsewhere? Or, does it mean the author is elsewhere, sending greetings back to the church in Rome? It is impossible to say. But Italy or Rome was the place to which the epistle was addressed or else the place from which the epistle was written.

PURPOSE: The author writes for three reasons.

 1. To show that God is fulfilling the old covenant by giving all men a new covenant. (See Special Features, point 3.)

 2. To give a strong word of exhortation (Hebrews 13:22). (See Special Features, point 4.)

 3. To give a strong word of warning. (See Special Features, point 4.)

 Note: the background which called forth these purposes is important. Jewish believers had an extremely difficult time. They forever sensed a terrible tension between their new Christian faith and the world and their years of indoctrination in the Jewish faith. They not only faced the day to day worldliness and selfishness of this world, but they faced the enslavement of a religion steeped in ritual and formalism. In relation to their Jewish religion, there were at least three critical areas of tension.

Þ First, there was the national and religious identity of the Jew. The Jewish political system and religion were one. For a Jew to turn to another religion was almost to deny his nationality—and in the eyes of many it was an act of treason. (See Deeper Study #1, Religionists—Matthew 12:10 for more discussion.)

Þ Second, there was the extreme prejudice between the Jew and Gentile. After so many centuries of bitter hatred, it was extremely difficult for a Jew to suddenly become as one with Gentiles and to fellowship on a daily basis with them.

Þ Third, there were the teachings of Jesus. Jesus had predicted the destruction of the Jewish nation and the center of their worship—the temple itself (Matthew 24-25). By turning to Christ, a Jew was accepting the overthrow of his nation and the worship he had known all his life. (See note—§Matthew 12:10 and Deeper Study #1, Religionists—Matthew 12:10 for more discussion.)

 The dilemma must have seemed unbearable to some Jewish converts. They had family members and life-long friends who just could not understand why they had turned to Christianity. They were living lives that were so different from those who were living for this world. In addition, they were viewed as having turned against their own religion and nation. On the other hand, they had to live with the pressure of knowing that if they turned back to the world and to the formalism and legalism of their religion, they would be abandoning Christ.

 What were they to do? Some wavered. Some began to fall back. Some were on the verge of apostasy. They needed a word of exhortation and of warning. And they needed to see that the old covenant was fulfilled in the new. They were not forsaking their nation and their religion, but rather fulfilling God’s old covenant with their forefathers.

SPECIAL FEATURES:

 1. Hebrews is The Epistle of the Supreme Revelation of God or The Epistle of the Better Revelation of God. The supreme revelation is Jesus Christ Himself. A quick look at the major points of the outline will show this immediately. What the author does is show the supremacy (“the better things”) of Christ over a religion of ritual and formalism, in particular over Judaism. To stress the point, the writer uses the word better time and time again. He says that Christ...

· is “so much better” (Hebrews 1:4).

· gives us “better things” (Hebrews 6:9).

· is the “better person” (Hebrews 7:7).

· brings the “better hope” (Hebrews 7:19).

· assures the “better covenant” (Hebrews 7:22).

· is the Mediator of a “better covenant...and better promises” (Hebrews 8:6).

· purifies with “better sacrifices” (Hebrews 9:23).

· gives us heaven, a “better possession” (Hebrews 10:34).

· gives us a “better country [heaven]” (Hebrews 11:16).

· gives us a “better resurrection” (Hebrews 11:35).

· provides “better things” (Hebrews 11:35; Hebrews 11:40; Hebrews 12:24).

 2. Hebrews is The Epistle of the High Priesthood of Christ or The Epistle of the Heavenly Ministry of Christ. Throughout the New Testament very little is said about the present ministry of Christ in the presence of God. But His high priestly office is the major point of Hebrews.

 3. Hebrews is The Epistle of the New Covenant. The old covenant required an animal sacrifice for sin and a high priest to offer the blood of the sacrifice to God. But an animal is not a man, and the high priest is not the ideal and perfect Man whose ideal perfection can cover or stand for man. Therefore, the blood of animals can never take away the sins of man. The same is true of a human priest. No human priest is perfect or ideal; therefore, no human priest can stand before God and offer the perfect sacrifice to God nor make an eternal entrance into God’s presence. What is needed is the perfect and eternal sacrifice and the perfect and eternal priest. This is, of course, Jesus Christ. And this is what the old covenant was doing—pointing to that perfect and eternal covenant, Jesus Christ Himself. The old covenant was only a type, a pattern, a picture of the new, eternal, and perfect covenant that was to be brought by Christ Himself. The Hebrews, the Jewish believers around the world, needed to know this glorious truth.

 4. Hebrews is The Epistle of Exhortation. The exhortation is fivefold (Hebrews 13:22). (See Purpose, Note.)

a. The exhortation to “hold fast” (Hebrews 3:6).

b. The exhortation to “go on to perfection or maturity” (Hebrews 6:1).

c. The exhortation to “consider the Apostle and High Priest of our profession” (Hebrews 3:1).

d. The exhortation to “consider Him that endured” (Hebrews 12:3).

e. The exhortation to “let us...”

· fear (Hebrews 4:1)

· labor (Hebrews 4:11)

· come boldly (Hebrews 4:16)

· go on (Hebrews 6:1)

· draw near (Hebrews 10:22)

· hold fast (Hebrews 10:23)

· consider one another (Hebrews 10:24)

· lay aside every weight (Hebrews 12:1)

· have grace (Hebrews 12:28)

· go forth (Hebrews 13:13)

· offer the sacrifice of praise (Hebrews 13:15)

 5. Hebrews is The Epistle of Severe Warnings.

a. Warning One: The Danger of Neglecting Salvation, of Drifting Away from Salvation (Hebrews 2:1-4).

b. Warning Two (Part I): The Danger of Unbelief—Hardening One’s Heart (Hebrews 3:7-19).

c. Warning Two (Part II): Fear—Lest You Miss God’s Rest (Hebrews 4:1-13).

d. Warning Three (Part I): The Danger of Immaturity, of Falling Away (Hebrews 5:11-6:3).

e. Warning Three (Part II): Fear—Lest You Fall Away (Hebrews 6:4-8).

f. Warning Three (Part III): Precautions Against Falling Away (Hebrews 6:9-20).

g. Warning Four: The Danger of Apostasy, of Withdrawing from Christ (Hebrews 10:26-39).

h. Warning Five: The Danger of Refusing to Hear Jesus Christ—of Shutting One’s Ears to the Cry of His Beloved (Hebrews 12:25-29).

 6. Hebrews is The Epistle of God’s Hall of Fame. (See Hebrews 11:1-40.)

 

 

 

Leçon 9

LES PERILS DE L'HERESIE

2 Pierre, Jude, 1, 2, 3 Jean

ARRIERE PLAN

L'apparition des hérésies et des fausses doctrines n'était pas quelque chose de nouveau. La controverse Judaïsante apparue à Antioche et qui poursuivit Paul tout au long de son ministère était une des multiples erreurs qui existaient dans l'Eglise d'alors.

Il y avait ceux qui a Corinthe disaient qu'il n'y avait pas de résurrection des morts. Peut'être clamaient-ils être toujours chrétiens ?

Lors de la rencontre de Paul avec les anciens d'Ephèse à Milet (Actes 20.29-30), celui-ci les avertit clairement des dangers à venir !

Dans les epîtres de Tites et Timothée, il corrige et prédit les erreurs séduisantes mais démoniaques ( 1 Timothée 4.1).

Les quatre épîtres que nous étudions, ont été écrites dans le but de redresser et de combattre l'erreur mais de manière positive !

Ils appartiennent tous à la période d'après AD 60.

I. DEUXIEME EPITRE DE PIERRE

A. ARRIERE PLAN DE L'EPITRE

Il y a peu d'évidence externe pour dire que Pierre en est l'auteur de manière définitive.

En touis cas, les réferences biographiques s'accordent avec la vie de l'apôtre.

Il parle avec émotion d'avoir été pardonné d'anciens péchés 1.9

Il fait une allusion précise à sa mort approchant 1.13

Christ en avait lui-même parlé 1.14 et Jean 21.18-19

La transfiguration est mentionnée comme une étape importante dans la vie des témoins qui étaient là, et il se place lui-même comme l'un des témoins occulaires.2 Pierre 1.16-18

Une autre epître a été envoyée précédemment 3.1

La phrase intime de 3.15 montre une relation avec Paul.

B. CONTENU

Le thème central de 2 Pierre c'est la connaissance !

Les mots "connaitre" et "connaissance" apparaissent 16 fois, six faisant appel à la connaisance de Christ.

On peut diviser le livre en trois grandes sections:

La première discute la nature de la vraie connaissance qui est donnée comme un don de Dieu par Sa Puissance ( 1.3) et par Ses Promesses (1.4). La connaissance est basée sur le témoignage personnel de ceux qui connaissent Christ et la Révélation de l'Ecriture qui vint par inspiration et controle du Saint Esprit.

La deuxième est prophétique et elle dénonce les erreurs qui arrivent dans l'église. Ils renient la Seigneurie et la Rédempton de Christ.

La dernière est complètement eschatologique. La réponse à tous ces égarements sera dans la venue de Christ, comme un voleur. Il viendra pour établir de nouveau cieux et une nouvelle terre !

C. EVALUATION

L'apport majeur de 2 Pierre à l'enseignement néo-testamentaire se trouve dans :

 sachez tout d’abord vous-mêmes qu’aucune prophétie de l’Ecriture ne peut être un objet d’interprétation particulière,  car ce n’est pas par une volonté d’homme qu’une prophétie a jamais été apportée, mais c’est poussés par le Saint-Esprit que des hommes ont parlé de la part de Dieu. (2 Pierre 1:20-21 NEG)

Ce que Pierre explique ici c'est qu'aucun passage ne peut être pris séparément, il doit être interprété (epiluseos ) à la lumière de toute l'écriture. L'auteur véritable de l'Ecriture c'est le Saint Esprit, et il faut son éclairage pour comprendre le texte inspiré.

A une époque de controverse théologique et de déclin moral, les textes vétéro-testamentaires sont la règle de conduite en matière de foi et de pratique.

AUTHOR:

Simon Peter, the Apostle (2 Peter 1:1). However, note several facts. (Much of the following is taken from Michael Green. He makes an excellent and scholarly case for Peter’s authorship.) (The Second Epistle of Peter and The Epistle of Jude. “The Tyndale New Testament Commentaries,” ed. by RVG Tasker. Grand Rapids, MI: Eerdmans, 1968, p.13f).

 1. The author is questioned by many commentators. The questioning centers primarily around external evidence such as the following two facts.

Þ There are no direct references to the book by the earliest Christian writers.

Þ The first person to mention 2 Peter by name was Origen who lived around the middle of the third century.

 When all of the evidence is considered, however, it points to Peter being the author.

a. The earliest church fathers do have statements that are similar to parts of 2 Peter: I Clement (A.D. 950), II Clement (A.D. 150), Aristides (A.D. 130), Valentinus (A.D. 130), and Hippolytus (A.D. 180).

b. The discovery of Papyrus 72, dated in the third century, shows that 2 Peter was well known in Egypt long before. Eusebius also states that Clement of Alexandria had 2 Peter in his Bible and wrote a commentary on it.

 2. 2 Peter was not fully accepted into the canon of Scripture until the middle or latter part of the fourth century. Why did it take the church so long to accept 2 Peter as part of the canon of Scripture? This can be explained by two facts.

a. Some letters were sent to obscure destinations and were small in content (2 Peter, Jude, 1 John, 2 John, and 3 John). This kept these particular letters from becoming well-known. When they were finally circulated, the church would naturally delay in accepting them as Scripture until they could be proven to be the Word of God.

b. Peter’s name was often used to try to secure acceptance of various letters circulating at that time. The church was bound to hesitate in accepting a writing which claimed to be Peter’s until proof could be secured.

 3. Despite the questioning of the external evidence, the internal evidence favors Peter rather convincingly.

a. The epistle says that it was written by Peter (2 Peter 1:1).

b. The author wrote a previous epistle to the same recipients (2 Peter 3:1).

c. The author was familiar with Paul’s writings that had been sent to the same recipients (2 Peter 3:15-16). He also knew Paul rather intimately. He calls him “our beloved Paul” (2 Peter 3:15; cp. Galatians 2:18f).

 4. The author was an eyewitness of the transfiguration (2 Peter 1:16-18).

 5. The author was aware of his pending death (2 Peter 1:13), and Peter’s death was predicted by Christ (2 Peter 1:14; cp. John 21:18-19).

 6. The epistle possesses no teaching that is inconsistent with the rest of Scripture. It is entirely free of personal feats to build up the author, and it is free of imaginative fables which characterized the false writings of later centuries (apocryphal books). Its content fit in much better with the early church period.

 Note: the persecution that so heavily concerns 1 Peter had apparently now passed.

DATE: Uncertain. A.D. 61-68.

TO WHOM WRITTEN:

“To them who have obtained...faith with us” (2 Peter 1:1).

“This second epistle, beloved, I now write unto you” (2 Peter 3:1).

 The epistle was apparently sent to the same believers who had received 1 Peter. Remember: they were scattered all throughout Asia. It was also probably written from the same place, Rome. (See Introductory Notes, To Whom Written—1 Peter.)

PURPOSE: To combat and warn the church against false teachers and false doctrine.

SPECIAL FEATURES:

 1. 2 Peter is “A General Epistle.” That is, it is not written to a specific church or individual, but rather, it is written to all Christian believers.

 2. 2 Peter is “An Epistle Written to Combat False Teaching.” From its earliest days, the church had been born in controversy.

Þ At first, it was the judaizing or legalistic problem which arose at Antioch (see Acts 15:1f).

Þ Then there was the denial of the literal resurrection of the body by some in the Corinthian church (1 Cor. 15:1f).

Þ There was also arising the corruptible beginnings of antinomianism and gnosticism. These false doctrines were appearing all throughout the Roman empire. They were using God’s grace as an excuse for sinning (see Colossians, Introductory Notes, Purpose, and Master Subject Index). The epistles of 2 Peter, 1 John, 2 John, 3 John, and Jude were written to combat such errors as these.

 3. 2 Peter is “An Epistle Stressing the Importance of Knowledge.” The words know and knowledge are used about sixteen times. Knowing the truth is the answer to false teaching.

 4. 2 Peter is “An Epistle Verifying the Inspiration of the Scripture.” Peter says “No prophecy of the Scripture is of any private interpretation [explanation or illumination]. For the prophecy came not of old time by the will of man, but holy men of God spoke as they were moved by the Holy Ghost” (2 Peter 1:20-21). Peter’s statement that Paul’s writings were Scripture shows that the canon was already being formed by the early church even while the early apostles were still alive (2 Peter 3:16; cp. 2 Tim. 2:15; 2 Tim. 3:16). The word canon simply means a collection of the writings considered to be inspired and breathed forth by God.

 5. 2 Peter is “An Epistle of the Missionary Apostle to the Jews.” Peter was given the primary responsibility of reaching the circumcision throughout the world. He was the apostle to the Jews (Galatians 2:7-8, 11-21). (See Author, point 10.)

II. L'EPITRE DE JUDE

A. ARRIERE PLAN

N'importe quel lecteur de grec se rendra compte de la similitude de l'epitre de Jude avec 2 Pierre 2. Il y a une relation entre les deux épîtres.

Quatre solutions proposées:

1. 2 Pierre et Jude n'ont pas de relation sauf qu'elles sont écrites à des gens faisant face aux même problèmes...

2. 2 Pierre et jude on été la paraphrase d'une source commune...

3.  2 Pierre prit beaucoup de matériel dans Jude.

4. Jude a été stimulé à écrire son epître en voyant celle de Pierre, mais l'organisa de façon indépendante.

La dernière solution semble la plus probable.

L'auteur indiscutable est le frère de Jacques, le responsable de l'église de Jérusalem, le demi-frère de Jésus (Marc 6.3). Il semble n'avoir pas pris part aux affaires importantes de l'Eglise Apostolique. Il n'st pas un des apôtres.

B. CONTENU

La phaséologie qu'il utilise définit l'hérésie de manière similaire à Pierre mais de façon plus spécifique. C'était une spéculation intellectuelle accompagnée de joutes oratoires mais sans aucune moralité.

Jude cite trois exemples de jugements:

La destruction de ceux qui refusèrent de croire et qui n'entrèrent pas en Canaan

Les anges déchus

Les villes de Sodome et Gomorrhe

Leur irrévérence, ignorance, tricherie, vide et égoïsme sont catalogués par le langage vigoureux de Jude.

La nature de leur erreur est decrite à la lumière de trois grands rebelles du Pentateuque:

Caïn: erreur de penser que Dieu est le ministre de la convence de l'homme.

Balaam: l'arrogance de l'entêtement et du refus d'écouter

Koré: la tromperie de Koré et de ses fils.

Enfin Jude donne le remède à l'apostasie:

1. Se souvenir des paroles de Christ données par les Apôtres

2. Le commandement de les garder dans l'Amour de Dieu par la prière et par une action constructive.

C. EVALUATION

Une des particularités de l'épitre c'est la forme des pensées en "trois"

Problème de citation d'Enoch *

On peut affirmer qu'a l'époquer où le livre a été écrit, il existait un corpus de doctrine qui peut être appelé "Christianisme".

Jude parle de la Foi donnée aux Saints une fois pour toutes et qui doit être gardée comme standard.

AUTHOR:

Jude, the brother of James and the half-brother of Jesus Christ Himself (cp. Matthew 13:55; Mark 6:3). This is the traditional view, and there is nothing of substance to argue against it. Jude was slow in being accepted into the canon as Scripture. It was not fully accepted until about A.D. 350. This was probably due to Jude’s quoting some apocryphal books (cp. Jude 9, 14-15). The apocryphal books were written between the Old Testament and the New Testament and have never been counted as Scripture by most believers. Eventually Jude proved itself as Scripture and was fully accepted by the church. As stated, it is mentioned by the middle of the third century (A.D. 350).

DATE:

Uncertain. Somewhere between A.D. 67-90.

 There is no clear indication when the epistle was written. However, there are some factors that point toward a date somewhere between the middle 70’s and 80’s.

 1. Jude refers to a body of beliefs that had been formulated by the church (Jude 3). The church most likely would not formulate a creed of beliefs until after the apostles had begun to die off. As far as is known, all of the apostles had gone on to be with the Lord by the late 60’s except for John.

 2. Jude challenges the believers to remember the words of the apostles—as though most of the apostles had already passed on and there was a need to look way back over the early years of church history (Jude 17-19).

 3. Jude and Peter deal with the same subject of false teachers, and they make many of the same points. Because of this it looks as though 2 Peter made use of Jude or Jude made use of 2 Peter. Peter probably had access to Jude, incorporating the short book primarily into the second chapter. It is unlikely that Jude would have had access to 2 Peter and made use of only the second chapter.

TO WHOM WRITTEN:

“To them that are sanctified...preserved...and called” (Jude 1).

 Jude wrote to a specific people in a particular situation. This is seen in his calling them “beloved” and speaking so directly to them as though he knows them in a most personal way (Jude 3-5, 17-18, 20). But their identity is nowhere given.

PURPOSE:

“To exhort you that ye should earnestly contend for the faith” (Jude 3-4).

 Jude states explicitly that he set out to write about “our common salvation.” But all of a sudden, he changed his epistle to combat false teachers and their apostasy. The false teaching was the same false teaching that John, Paul, and Peter had to combat, that of Gnosticism. (See Introduction, Purpose—1 John and Introduction, Purpose—Colossians for a discussion of the false teaching. Also see Col. 1:15 for more discussion.)

SPECIAL FEATURES:

 1. Jude is “The Last General Epistle.” That is, it is not written to a particular church so far as we know

 2. Jude is “An Epistle of Triads.” That is, the author writes in sets of three. For example, he uses three historic examples of judgments (Jude 5-7), and three great rebels of the Old Testament (Jude 11). Jude 1 alone has two sets of triads, Jude 2 one set. There are many others easily spotted as one reads the book.

 3. Jude is “An Epistle Written to Combat False Teachers and Their Apostasy.” (See Purpose, Introduction—1 John for discussion.)

 4. Jude is “The Epistle that Covers the Terrible Characteristics and Judgments of False Teachers” (Jude 3-16).

 5. Jude is “The Epistle that Tells Believers How to Combat False Teaching” (Jude 17-23).

 6. Jude is “An Epistle that Stresses Mercy and Rescue.” Believers are to do all they can to save those polluted and contaminated by false teaching (Jude 22-23).

 7. Jude is “The Epistle with the Reassuring Doxology.” No more reassuring words could be chosen to close a letter than the words of Jude 24-25. Of all the closing words of the epistles, these are probably the best known.

*

Verse  14. And Enoch also, the seventh from Adam. The seventh in the direct line of descent from Adam. The line of descent is Adam, Seth, Enos, Cainan, Mahaleel, Jared, Enoch, see #Ge 5:3, seq.

On the character of Enoch, See Barnes "Heb 11:6". 

Prophesied of these. Uttered prophecies applicable to these men, or respecting just such men as these. It is not necessarily meant that he had these men specifically in his eye; but all that is fairly implied is, that his predictions were descriptive of them.

There is no mention made in the writings of Moses of the fact that Enoch was a prophet; but nothing is more probable in itself, and there is no absurdity in supposing that a true prophecy, though unrecorded, might be handed down by tradition. See Barnes "2Ti 3:8"; See Barnes "Jude 1:9".

The source from which Jude derived this passage respecting the prophecy of Enoch is unknown. Amidst the multitude of traditions, however, handed down by the Jews from a remote antiquity, though many of them were false, and many of a trifling character, it is reasonable to presume that some of them were true and were of importance. No man can prove that the one before us is not of that character; no one can show that an inspired writer might not be led to make the selection of a true prophecy from a mass of traditions; and as the prophecy before us is one that would be every way worthy of a prophet, and worthy to be preserved, its quotation furnishes no argument against the inspiration of Jude. There is no clear evidence that he quoted it from any book extant in his time.

There is, indeed, now an apocryphal writing called "the Book of Enoch, " containing a prediction strongly resembling this, but there is no certain proof that it existed so early as the time of Jude, nor, if it did, is it absolutely certain that he quoted from it.

Both Jude and the author of that book may have quoted a common tradition of their time, for there can be no doubt that the passage referred to was handed down by tradition.

The passage as found in "the Book of Enoch" is in these words: "Behold he comes with ten thousand of his saints, to execute judgment upon them, and destroy the wicked, and reprove all the carnal, for everything which the sinful and ungodly have done and committed against him, " chap. ii. Bib. Repository, vol. xv. p. 86.

If the Book of Enoch was written after the time of Jude, it is natural to suppose that the prophecy referred to by him, and handed down by tradition, would be inserted in it.

This book was discovered in an Ethiopic version, and was published with a translation by Dr. Laurence of Oxford, in 1821, and republished in 1832. A full account of it and its contents may be seen in an article by Prof. Stuart in the Bib. Repository for January 1840, pp. 86-137.

III. 1, 2, 3 JEAN

1 JEAN

A. ARRIERE PLAN

Ces trois epîtres doivent attribuées au même auteur à cause des critères de vocabulaire et de style.

Dans le première epître on trouve des similitudes avec l'évangile qui avait été écrit pour que nous croyons et qu'en croyant nous ayons la vie. L'épître est écrite pour établir des certitudes. Les deux autres épîtres ont été écrites une à l'église sous les traits de l'élue et l'autre à Gaïus le pasteur.

L'erreur que 1 Jean semble combattre est une forme primitive de Gnosticisme.

CONTENU

1 Jean disent les commentateurs est écrit comme une symphonie !

Il est vraiment difficile de tracer la ligne de pensée de l'évangile et de l'épître. Jean choisit un thème et il introduit une série de variations autour de ce thème.

Qui plus est, la 1ère épître est basée sur l'expérience personnelle de l'apôtre. Elle cherche à inculquer la certitude de la possession de la Vie Eternelle.

Deux mots sont essentiel à l'épître: Lumière et Amour.

AUTHOR:

John, the Apostle (see the Gospel of John, Introductory Notes, Author).

 The author does not give his name nor give himself a title. But the author is easily identifiable. The style, vocabulary, and content point to the same author writing the Gospel of John and the Epistles of 1, 2, and 3 John.

 John Stott points out that all three epistles are found in the earliest Greek manuscripts. There has never been any question about their being Scripture. The earliest reference to the three epistles was by Polycarp (about A.D. 155 in his letter to the Philippians, Phil. 7). But there are what seem to be quotations from the epistles made by earlier writers (Clement of Rome, the Didache, and the Epistle to Diogenetus). Eusebius verifies that John wrote at least the first two epistles. And Clement of Alexandria mentions “the greater epistle” of John which shows that he knew of more than one letter (John RW Stott. The Epistles of John. “Tyndale New Testament Commentary,” ed. by RVG Tasker. Grand Rapids, MI: Eerdmans, 1964, p.14f).

 It should be mentioned, however, that some say there were two Johns: John the Apostle and John the Elder, who is said to have been a member or minister of the church at Ephesus. But the weight of evidence points directly to John the Apostle as the author of all four books.

DATE:

Uncertain. Probably A.D. 85-90 (see the Gospel of John, Introductory Notes, Date).

 There is no mention of the persecution under the Emperor Domitian in A.D. 95, so the letter most likely was written before that date. It is thought that the three epistles were written about the same time. Some even feel that 2 John and 3 John were written and sent at the same time as 1 John. If both 2 John and 3 John are personal letters to individuals, they could have easily accompanied the letter of 1 John to the church.

TO WHOM WRITTEN:

To the church at large. Note: there is no greeting, farewell, or personal references that would reveal the recipients. This means a most wonderful thing: each local church can look upon 1 John as though the letter has been personally written to it.

 Tradition says that all three epistles were written from Ephesus where John pastored during the latter years of his life.

PURPOSE:

“These things have I written...that ye may know that ye have eternal life” (5:13) (see Special Features, point 3). However, John also wrote to defend the faith and to strengthen the church against false teachers and heretical doctrine. John confronted the first stages of the same heretical teachings that Paul often confronted—the beginning stages of Gnosticism.

Briefly stated, Gnosticism said that the human body was evil. This teaching resulted in two different attitudes toward the body and life.

Þ Some said that the body needed to be disciplined, controlled, and taken care of as much as possible. By controlling its urges and appetites and keeping it fit, the corruption and evil of the body could be mastered more easily.

Þ Others said that what was done with the body mattered little, for it was evil and doomed to death. Therefore, if a person took care of his spirit, he could eat, drink, and be merry and do whatever else he wanted with his body.

a. The parallel with the false teaching of today is clearly seen.

Þ Some concentrate upon the body and its health through recreation and discipline, seeking to overcome the evil, that is, the corruption, disease, aging, and dying of the body as much as possible.

Þ Others live as they please, eating and drinking and partying as they wish, thinking that it matters little how they live. Just think how many people feel that they can do their own thing—what they want, when they want—just so they believe in God and worship occasionally and do a good deed here and there.

The point to see is this: each person gives attention to the spiritual only as he wishes, only as much as he feels is necessary to keep his spirit in touch with God. But his concentration is the body and its pleasure, whether the pleasure is the exhibition of discipline and control or the stimulating of the flesh.

  There are teeming millions, and have been since Christ, who believe that they are safe and acceptable to God just so they have been baptized, belong to a church, practice the rituals of the church, and worship here and there. They think they can pretty much live like they want during the week: eat, drink, party, seek the pleasures and possessions of the world, bank, hoard, even curse and be immoral here and there. What they do with their bodies, just so it is not too serious in their minds, does not matter that much. What it is that makes them acceptable to God is what has just been stated: being baptized and belonging to the church.

b. Note how the truth destroys this life-style and teaching. The human body is not evil; Jesus Christ, the image of God, came to earth in a human body. Therefore, the human body could not be evil, for God cannot be touched with evil. He is perfect.

The conclusion is shocking and convulsive for the life of man.

Since the body is honorable, it means that everything a man does with his body is important to his spiritual welfare. What he does with his body determines his relationship and destiny with God. It is totally impossible to keep one’s spirit right with God and let one’s body go its own way. A person is a person, both spirit and body. Therefore, he is to honor God with both his spirit and body, just as Jesus Christ did in the body given him by God. (See outline—§Romans 12:1-2; note—§Romans 12:1-2; outline—§1 Cor. 6:12-20; and note—§1 Cor. 6:12-20 for more discussion. See Colossians, Introductory Notes, Purpose. Also see note, pt.2—§Col. 1:15 for more detailed discussion.)

SPECIAL FEATURES:

 1. 1 John is “A General Epistle.” That is, it is not written to a specific church, but rather it is written to all Christian believers. It is “An Epistle Written From a Father to His Children.” It is written from the heart of a pastor who feels the tenderness of a father for his children (1 John 2:1, 12, 18, 28; 1 John 3:1-2, 7, 18, 21; 1 John 4:1, 4, 7, 11; 1 John 5:2, 21). See James, Introductory Notes, Special Features, point 1.)

 2. 1 John is “An Epistle Combating False Teachers and Doctrinal Error.” (See Purpose above.)

 3. 1 John is “An Epistle of Christian Certainty or Assurance.” The phrase “we know” is used thirteen times to give assurance to the believer. The epistle assures the believer time and again that God has sent His Son, the Lord Jesus Christ, into the world to save man (the incarnation). In addition, John assures the believer of eternal life. In contrast, the Gospel of John was written to stir faith “that ye may believe that Jesus is the Christ, the Son of God....” (John 20:31).

 4. 1 John is “The Epistle of Tests.” It was written to give the believer test after test by which he could prove whether or not he knows God. The tests also strengthen the believer’s faith and love for God. A quick glance at the outline will show this.

 5. 1 John is “A Personal and a Spiritual Epistle.” It is not written so much from a doctrinal point of view, although it is filled with doctrinal teaching. Its emphasis is personal righteousness, purity, love, and a knowledge and loyalty to Jesus Christ, the Son of God Himself.

 6. 1 John is “An Epistle that Stresses Love” (1 John 2:7-11; 1 John 3:1-3; 1 John 3:11-17; 1 John 3:23; 1 John 4:7-21).

 7. 1 John is “An Epistle that Stresses that Jesus Christ is the Son of God, the Messiah, the Anointed One of God” (1 John 1:7; 1 John 2:1, 22; 1 John 3:8; 1 John 4:9-10, 14-15; 1 John 5:1, 5, 9-13, 18, 20).

 8. 1 John is “An Epistle that Stresses that Jesus Christ Did Come As a Man” (1 John 1:1-3, 5, 8; 1 John 4:2-3, 9-10, 14; 1 John 5:6, 8, 20).

 9. 1 John is “An Epistle that Stresses that Jesus Christ is the Savior: He Did Die for Man’s Sins” (1 John 1:7; 1 John 2:1-2; 1 John 3:5, 8, 16; 1 John 4:9-10, 14).

 10. 1 John is “An Epistle that Stresses the Spirit Living Within the Believer” (1 John 2:20, 27; 1 John 3:24; 1 John 4:13, 15-16; 1 John 5:12).

 11. 1 John is “An Epistle that Stresses the Need for Separation From the World” (1 John 2:15-17; 1 John 3:1, 3, 13; 1 John 4:3-5; 1 John 5:4; 1 John 5:19).

 12. 1 John is “An Epistle that Stresses Righteousness and Obedience to God’s Commandments” (1 John 2:3-8, 29; 1 John 3:3-15, 22-24; 1 John 4:20-21; 1 John 5:2-4, 17-19, 21).

 

 

2 JEAN

AUTHOR:

John, the Apostle (see 1 John, Introductory Notes).

DATE:

Probably A.D. 85-95 (see 1 John, Introductory Notes).

TO WHOM WRITTEN:

“To the elect lady (2 John 1).

 Is the “elect lady” an individual who was very dear to John, or is she a church who is symbolically referred to as the “elect lady”? Opinions vary. Either conclusion does not affect the message. However, when all the facts are considered, the evidence points heavily toward the elect lady being a very precious lady who loved the Lord with all her heart. Remember: there were no church buildings in that day. The church met in the homes of faithful believers who had homes large enough to handle the crowd. There is a good possibility that the church met in this dear lady’s home. Wuest says that the Greek word “lady” (kuria) means Martha (In These Last Days, Vol.4, p.199). She apparently lived near Ephesus.

PURPOSE:

John’s purpose for writing the letter was twofold.

 1. To exhort the lady to love all believers no matter what they did. Apparently, she had taken a stand for Christ against false teachers, and some in the church were criticizing, backbiting, and turning against her. She needed to love them despite their rotten and ungodly behavior. (See note—§2 John 5 and Deeper Study #1, Love—2 John 5.)

 2. To exhort the lady to continue to stand against false teachers and not to let them into her home. The church was probably meeting in her home; therefore, the importance of refusing hospitality to false teachers could not be overstressed. (What a lesson for today!) (see outline—§2 John 7-13 and notes—§2 John 7-13).

SPECIAL FEATURES:

 1. 2 John is “A General Epistle.” That is, it is not written to a specific church. It is a highly personal letter written from the heart of a tender pastor who deeply loves this dear lady in the Lord.

 2. 2 John is “An Epistle Governing Traveling Ministers such as Prophets, Teachers, Evangelists, and Missionaries.” After the apostles died off, a clash arose over the ministers of local churches and the traveling ministers. There were some false ministers who had begun to fill the pulpits of the local churches and others who had begun to travel about taking advantage of the Christians who were kind enough to provide them food and lodging during their ministry and stay (2 John 10). Because of this abuse, some within the churches arose and began to oppose all traveling ministers (Diotrephes of 3 John is an example of this). John writes the elect lady to warn her of false teachers. But on the other hand, he writes Gaius to encourage him to receive the true prophets (3 John). 3 John shows that the conflict had become so heated that Diotrephes was even trying to have church members expelled if they accepted the traveling minister (cp. 3 John).

 3. 2 John is “An Epistle Combating False Teachers and Their Doctrinal Errors.” (See 1 John, Purpose, Introduction for a discussion of the error.)

3 JEAN

AUTHOR:

John, the Apostle (see 1 John, Introductory Notes).

DATE:

Probably A.D. 85-95 (see 1 John, Introductory Notes).

TO WHOM WRITTEN:

“The well-beloved Gaius” (3 John 1). (See outline—§3 John 1-8 and notes—§3 John 1-8 for a discussion of Gaius.)

PURPOSE:

To warn against rejecting true ministers and spiritual leadership. (See Introduction, Special Features, pt.2—2 John for more discussion.)

SPECIAL FEATURES:

 1. 3 John is “A General Epistle.” That is, it is not written to a specific church. It is written from a pastor whose leadership and authority have been unduly rejected (3 John 9). He now appeals to another leader to hear and receive his instructions.

 2. 3 John is “An Epistle Governing Traveling Ministers such as Prophets, Teachers, Evangelists, and Missionaries.” After the apostles died off, a clash arose over the ministers of local churches and the traveling ministers. There were some false ministers who had begun to fill the pulpits of the local churches and others who had begun to travel about taking advantage of the Christians who were kind enough to provide them food and lodging during their ministry and stay (2 John 10). Because of this abuse, some within the churches arose and began to oppose all traveling ministers (Diotrephes of 3 John is an example of this). In 2 John, John writes the elect lady to warn her of false teachers. But on the other hand, he writes Gaius to encourage him to receive the true prophets (3 John). 3 John shows that the conflict had become so heated that Diotrephes was even trying to have church members expelled if they accepted the traveling minister.

 

L'EGLISE EN ATTENTE

L'APOCALYPSE

dévoilement

 

 

ARRIERE PLAN

C'est le seul livre de tout le nouveau Testament à être totalement consacré à la prophétie! Le livre appartient à la littérature apocalyptique qui a généralement été produite lors des persécution.

Leur caractéristique:

1. Desespoir face à la situation présente et espérance d'une intervention Divine dans le futur !

2. Utilisation de langage symbolique, rêves, et visions.

3. Messagers celestes comme agents dans les progres du plan de Dieu.

4. La prédication de jugements catastrophiques sur les méchants, et une délivrance surnaturelle pour les justes.

5. Psedonymes tels qu'Hénoc ou Esdras...

AUTHOR: John, the Apostle.

 1. The author identifies himself as John four different times (Rev. 1:1, 4, 9; Rev. 22:8).

 2. The author uses several words that only John the apostle used in the Gospel of John and in the Epistles. He calls Jesus Christ the “Logos” which means the Word (see Rev. 19:13; cp. John 1:1; 1 John 1:1). “The Word” is used nine times in the Gospel of John and four times in John’s Epistles. He also calls Jesus Christ “the Lamb of God” (see Rev. 5:6; Rev. 6:1; Rev. 7:9; Rev. 12:11; Rev. 13:8; Rev. 14:1; Rev. 15:3; Rev. 17:14; Rev. 19:9; Rev. 21:22. Cp. John 1:36.) He uses the word “true” (alethinos) ten times in Revelation. John is the only person to use the word “tabernacle” (skenoo). He uses it four times in Revelation and once in the Gospel (Rev. 21:3; cp. John 1:14). He is also the only one to refer to the spear thrust in Christ’s side (Rev. 1:7; cp. John 19:34).

 3. The early church said that John the apostle was the author. Justin Martyr said so (A.D. 150). One of the early disciples of John was a man named Polycarp. When Polycarp began his own ministry, he had a pupil or disciple named Irenaeus (died A.D. 190). Irenaeus said that Polycarp taught that John the apostle was the author. There are many others who verify the same conclusion (Canon Leon Morris. The Revelation. “The Tyndale New Testament Commentaries,” ed. by RVG Tasker. Grand Rapids, MI: Eerdmans, 1969, p.26f). In addition to all this proof, John lived and ministered throughout Asia, the very place to which the Revelation was written.

DATE: Uncertain. Probably A.D. 95-96.

 Some hold to an early date during Nero’s reign (around A.D. 68); others to a later date during Domitian’s reign (around A.D. 95-96). The early date is unlikely. The later date fits the circumstances much better. There are two major reasons for this.

 1. John had been exiled to a rocky island in the Mediterranean, the Isle of Patmos. As far as is known, he was not exiled by the emperor Nero. Nero’s persecution was more personal and local. Nero had been accused of burning Rome during a state of madness. To divert attention away from himself, he accused the Christians in Rome, and he launched an attack against them. Thousands were martyred by the most inhuman methods imaginable. The point to note is that Nero did not exile believers, he killed them. But the emperor Domitian did exile them. Domitian’s persecution was a legal policy of the state and much more widespread. He made a deliberate attempt to banish Christian believers from the empire. Thus, it is much more likely that John was exiled during Domitian’s reign.

 2. The state of the churches pictured in Revelation differs from the church pictured by Paul in the 60’s and 70’s. Revelation pictures the churches as having been in existence for decades. Ephesus had lost its first love (Rev. 2:4). Sardis was dead (Rev. 3:1). There is a stark difference between the churches of Paul’s day and the churches in the day of the Revelation. This definitely points toward the later date.

TO WHOM WRITTEN: “To the seven churches which are in Asia” (Rev. 1:4; cp. Rev. 2:1-3:22). The seven churches were:

Þ Ephesus

Þ Pergamos

Þ Smyrna

Þ Sardis

Þ Thyatira

Þ Laodicea

Þ Philadelphia

PURPOSE: John had three purposes for writing Revelation.

 1. The immediate purpose: to allow Jesus Christ to proclaim, “Behold, I come quickly.” (Rev. 2:16; Rev. 3:11; Rev. 22:7, 12, 20). The seven churches of Asia and their world needed a word of encouragement, of counsel, and of warning.

 2. The historical purpose: to allow Jesus Christ to proclaim to His followers and to the world of every generation, “Behold, I come quickly” (Rev. 2:16; Rev. 3:11; Rev. 22:7, 12, 20). God knows that every generation needs a word of encouragement, of counsel, and of warning.

 3. The godly purpose: to give to the church and to the world “The Revelation of Jesus Christ” (Rev. 1:1). This revelation is both the unveiling of the person of Jesus Christ as the central figure of history and the unveiling of the message of His heart. He is both the content and the unveiler of the revelation. What is the revelation of Jesus Christ? The revelation concerns “things which must shortly come to pass” (Rev. 1:1). It concerns the Lamb, the Lord Jesus Christ Himself, who alone is worthy to open and oversee...

· the book of destiny.

· the book of the future of the world.

· the book of God’s redemptive purpose.

 (See outline—§Rev. 4:1f. and notes—§Rev. 4:1f.)

 The words the godly purpose are chosen to describe this last point for two reasons.

a. The picture painted by Revelation is that God takes an active part in the Revelation. God has some things to say about the future—some things to unveil, to uncover, to show to the church and to the world. It is His own godly purpose to unveil these events. By unveiling them, He is sending forth a word of encouragement to the world. But He is also sending forth a word of counsel and of warning. Man must heed the message of the great book of Revelation as well as be encouraged by it.

b. The true title of Revelation is “The Revelation of Jesus Christ,” not “The Revelation of John” (Rev. 1:1). God’s own purpose is to focus attention upon the Lamb, the Lord Jesus Christ Himself, and His ultimate triumph over the world and its ungodliness and evil. God’s purpose is to show the great redemption that He is preparing for all those who truly believe and follow His Son. God’s purpose is to show man that he can be saved from the terrible things that are coming upon the earth. God wants man to know that he can be saved while there is still time for him to repent. It is God’s purpose to lead people to repentance and salvation; to lead them to the glorious inheritance of the great redemption that is to be given to all true followers of the Lord Jesus Christ.

SPECIAL FEATURES:

 1. Revelation is “An Apocalyptic Book.” It is the only book of Scripture that is often classified as Apocalyptic. Apocalyptic literature was literature written in the ancient world by a people under great stress. However, they were usually a people who had great hope for deliverance. The apocalyptic writings are marked by symbolism, dreams, visions, and cosmic powers that are ultimately defeated by God in a cataclysmic judgment. The authors never reveal their own names; rather they usually assign their writings to a great character in Biblical history. Several examples are The Book of Enoch; The Ascension of Isaiah; and The Assumption of Moses. The Revelation differs from this literature in at least two respects:

a. First, John gives his name.

b. Second, Revelation is “The Revelation of Jesus Christ Himself.” It is revealed under the inspiration of Christ Himself. Therefore, the great book of Revelation is Scripture; it is the very Word of God Himself.

 2. Revelation is “A Book of Prophecy. It is almost completely devoted to prophecy. It has by far more prophecy than any other book of the New Testament. It is about “things which must shortly come to pass” (Rev. 1:1)—about things that had not happened when they were given to John by the risen Lord.

 3. Revelation is “A Book of Old Testament Interpretation.” It is said that there are at least four hundred allusions to Old Testament Scriptures.

 4. Revelation is “A Book of Consummation” or “A Book of Final Things.” It deals primarily with the “Book of Destiny.” The Book of Destiny is a book that is kept by God Himself, a book that pictures the events surrounding the climax of human history. It is a book of God’s redemptive purpose (see outline—§Rev. 4:1f. and notes—§Rev. 4:1f.).

 5. Revelation is “The Book Written to the Obedient Reader.” It gives a special promise to the obedient reader, to the person who heeds the message of Revelation (Rev. 1:3; Rev. 22:18).

 6. Revelation is “The Revelation of Jesus Christ.” (See Purpose, point 3—Introduction.)

 7. Revelation is “God’s Last Word to a World About to End.” (See point 4 above. See note 2—§2 Peter 3:3; also see note—§1 John 2:18.)

 8. Revelation is “The Book of Four Major Interpretations.”

a. The Preterist or Historical Interpretation. The author is said to be writing about the events of his own day, the events of the first century. He describes only the events taking place in his own lifetime. Revelation is but a moral outcry against the way Rome was treating the Christian church of the first century. It has nothing to do whatsoever with prophecy. It is first century history and nothing else.

  The strength of this approach is that it forces a person to study the history and life of the early church. Most honest interpreters see the need to study the background of any writing in order to understand its message. Therefore, they make some use of this approach. Such study helps a person to learn from history. It reinforces a person’s own life and enables him to better stand against the abuses of his own environment. However, the approach has several gross weaknesses.

Þ It denies the prophetic message of Revelation when the book specifically claims to be prophecy (Rev. 1:1; Rev. 4:1; Rev. 22:18).

Þ It neglects the immediate message for believers of succeeding generations by limiting the message to first century believers.

Þ It actually does violence to believers of succeeding generations. It limits the spiritual blessing they can receive by heeding the prophetic message of the book (Rev. 1:1-3; Rev. 22:17-19).

b. The Idealist or Spiritualist Interpretation. The author is said to be expressing only spiritual truths and principles. Revelation is said to be only a symbolic picture of the great cosmic struggle between good and evil. There is no historical background or prophetic message to the book at all.

  The strength of this view is that Revelation does teach great spiritual truths and principles. Of this there is little if any question. The church can learn from the message of Revelation. It can better understand its spiritual struggle in an antagonistic world. It can learn to love more, trust more, endure more, and hope more.

  However, the spiritual interpretation has two gross weaknesses:

Þ It grossly misrepresents history and prophecy and it allows a person to neglect history and to read into the symbolic language any spiritual conclusion he wishes. There is no historical or prophetic event to guide a persons’ understanding of Revelation. A person is left to draw his own spiritual conclusion. He can only hope he is correct.

Þ Again, as in the Preterist view, there is a denial of what Revelation specifically claims: to be a book of prophecy.

c. The Continuous Historical Interpretation. The author is said to be outlining the major events of history from the first century to the end of the world. Revelation is a calendar of world events as they relate to the church.

  The strength of this view is that it does show a sequence of events in the book. It forces the honest student to study the sequence and the chronological order of the events.

  The weakness of this view has shown up rather glaringly over the years.

Þ There are almost as many different interpretations of the symbols in Revelation as there are interpreters. If the symbols of Revelation are picturing world history, then the writer gave no help whatsoever. There just is no clear calendar of world history in Revelation.

Þ There is another glaring weakness. There is no calendar of world history anywhere in the Scriptures. If Revelation is a symbolic calendar of world history, then there is no Scripture to govern the interpretations of the prophecies in Revelation. A person is left to his own interpretation. There is no Scripture to interpret Scripture. But if the prophecies of Revelation deal primarily with the end of world history—the events surrounding the great tribulation, the antichrist, the millennium, and the new heavens and earth—these are taught by other Scriptures. Scripture can be tested by other Scripture.

d. The Futurist Interpretation. The author is said to be predicting events that will happen as the end of the world approaches. However, the messages to the seven churches of Rev. 1-3 are said to be an exception. Practically every interpreter says there is an historical background to these churches. The messages are written directly to the seven churches of Asia. But there are some who go farther and interpret each church to represent a church age—a particular period of church history leading right up to the end time.

  The strength of the Futurist view is that it takes the Revelation to be a book of prophecy when it claims to be a prophecy. And there is no question that the book claims to be a picture of the future.

 “The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John” (Rev. 1:1).

 “After this I looked, and, behold, a door was opened in heaven: and the first voice which I heard was as it were of a trumpet talking with me; which said, Come up hither, and I will shew thee things which must be hereafter” (Rev. 4:1).

 “For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book” (Rev. 22:18).

  There are several weaknesses often charged to the futurist view.

Þ First, it is said to rob the early believers of any meaning and immediate help the author meant for them to receive. The futuristic view is said to miss any meaning and immediate help believers are to receive from its historical message. But note this: this charge misses the whole point of hope. It is hope in the future, hope in future happenings that stirs and drives man to press on and endure throughout life. Eliminate man’s hope in the future and you destroy man. Therefore, this charge against the futurist interpretation of Revelation is wrong. The charge ignores and overlooks the very nature of man.

 The future events revealed by the great book of Revelation give man the greatest of hopes, the very hope of eternal redemption, of being with the Lord Jesus Christ forever and ever. No greater hope and no greater message could be proclaimed than the future events proclaimed by Revelation. God is going to judge and eliminate all the evil and ungodly of this world and save every person who truly follows His Son, the Lord Jesus Christ.

Þ Second, there is also the charge that great stress is often put upon arousing fleshly curiosity, upon knowing about the events of the future—that little emphasis is given to the spiritual truths for today—and that people often ignore the emphasis that Revelation places upon repentance and spiritual preparation for the judgment to come.

 This charge is valid. There is much truth to this charge. There is within all of us a fleshly tendency to play God, to be recognized as knowing the future and being able to tell others what is going to happen and how to prepare for it. In addition to this, we have all seen and heard of people who focus upon future events to the neglect of the rest of Scripture. What we must do is this: study and proclaim the whole counsel of God. We must not neglect the Revelation nor any of the future events proclaimed by Scripture. But neither are we to neglect any of the other teachings of Scripture. We are to proclaim the whole counsel of God. 

Þ Third, a glaring weakness is the attempt by many to read too much into the symbolic language of Revelation. Some have developed a hard and fast scheme and come up with a hard and fast calendar of events that are to happen in the end time. This has brought about a tragic charge that some make their calendar of events a test of fellowship. And the charge is tragically true. Too many have done this. Too many display an air or attitude of superiority, of knowing more, of dogmatism—all of which rejects and alienates others—even sound Biblical believers. This of course should not be, and true believers know it. We know that fellowship is to be based only upon the essentials of the deity of Christ and of salvation, not upon the events of the end time. What we must do is love one another no matter how we may differ in our interpretation of the end time. If we do not, then we are not heeding the great message of Revelation. If we lose our love for Christ and for one another, then we doom ourselves even as the believers of Ephesus doomed themselves by losing their first love. We are not to base our fellowship upon how we interpret the events of Revelation.

 This is not the reason God gave us Revelation. He gave us Revelation so that we would know what is going to happen at the end of the world and so that we can place our hope where it belongs: in the Lord Jesus Christ and in His ultimate triumph over all the evil and ungodliness of this earth.

 9. Revelation is “The Book That Must Be Biblically Interpreted.” What we as authors write is important and should be studied by believers, but only after the Word of God has been studied. We are the secondary sources for understanding God’s Word; the Word of God itself is the primary source. There is far too much dependence upon secondary sources, and too little study of the primary source, the Bible itself. This is probably the greatest cause for the denial of the faith and of the Word of God than any other single thing. It is very difficult to deny that the Bible is the Word of God if a person truly studies and lives in the Bible. The Bible speaks for itself and it speaks powerfully. A person who denies the Bible as the Word of God has usually not lived in the study of the Bible. He has not honestly and openly studied the primary source.

 The point is this: Revelation is a book that must be read and studied and allowed to speak for itself. It is a book that must be Biblically interpreted. Revelation is so full of symbols that a person must look elsewhere in Scripture to find out what the symbols mean in order to know what their meaning in Revelation is. Therefore, a person must be willing to take the time to search the Scripture if he wishes to study Revelation. And study it we must, for Revelation is part of God’s Holy Word. In addition, its message is very, very special to God. It is so special that God promises a special blessing to the person who studies and heeds its great message (Rev. 1:3; Rev. 22:18-19).

PLEASE READ THIS

 Remember: the purpose of The Preacher’s Outline & Sermon Bible is to present only what the Scripture says, not to give personal opinions. The beat of our heart is to be true to the Word of God and to let the Word speak for itself. This we do to the best of our ability. We leave the declarations of denominational and theological positions up to the individual minister of God and to those who feel called to make such declarations. Our call with The Preacher’s Outline & Sermon Bible is only to outline the Scripture and to develop the points of the outline to the best of our ability. Our prayer is that this approach will help the minister to get into the Word of God more and more and to help him in his expounding of the Word to God’s dear people.

 Now, having said this, our purpose and hope...

· is to outline Revelation, letting Revelation speak for itself.

· is to develop the outline points, again letting Revelation speak for itself to the best of our ability.

· is to do exactly what Revelation says: not to add to nor to take away from the message of Revelation. We must always remember the great danger that we who believe the Bible face: that of adding to the Word of God. Those who disbelieve the Word of God tend to deny certain parts and teachings of the Bible. But we who believe the Word of God face the danger of adding to the Word and going beyond what God has actually said. This is the reason Scripture warns us to guard against adding to as well as against taking away from the message of Revelation. To the best of our ability, The Preacher’s Outline & Sermon Bible is making an attempt to do neither. Rather it is our purpose, hope, and prayer to let Revelation speak for itself. We are attempting to let the message do what we have attempted to do with the rest of Scripture: let it speak loudly and clearly the Word of God to us all. May God use these outlines to humble us and to lead us to commit our lives more fully to Christ Jesus our Lord and to His mission of reaching people for eternal salvation.

 The Revelation must be allowed to speak for itself. Where it is not understood because symbolic language is used, the symbol must be searched out and explained by other Scriptures. There are at least two reasons for this.

· First, God gives a special promise and warning to the reader of the Revelation (Rev. 1:3; Rev. 22:18-19). God intended the believer to read and understand the book. It was written to be understood. It does not take a scholar to understand it. It takes a believer who seriously studies with an open and honest heart and who will let the Scripture speak for itself, not relying solely upon what other people might say. It takes a person who will depend upon the Scripture and the Holy Spirit to understand what God is saying.

· Second, there are so many different interpretations that if one reads other books before reading Revelation, he can become confused before he ever gets around to reading Revelation. The book should be read and studied with an open heart. It should be allowed to speak its message without any bias—as much as is honestly possible. Serious Bible students, laymen and scholars alike—yea, all of us—must get away from reading and studying books about the Bible first and get back to reading and studying the Scriptures first.

L'Apocalypse est un témoignage de l'hostilité grandissante entre l'Eglise et l'état Romain. Au début il semble que ce soit les juifs qui ont été à la base de la persécution des chrétiens; mais à la fin du 1er siècle; les chrétiens étaient sur leur defensive partout dans l'empire romain. On peut alors parfaitement comprendre les paroles de Jésus:

 Si vous étiez du monde, le monde aimerait ce qui est à lui; mais parce que vous n’êtes pas du monde, et que je vous ai choisis du milieu du monde, à cause de cela le monde vous hait. (Jean 15:19 NEG)

Le livre a été écrit comme un encouragement pour les églises qui sentaient de plus en plus d'hostilité à leur égard et comme avertissement aux chrétiens négligeants et nonchalents qui étaient temptés de se laisser aller à vivre dans une conformité aisée avec le monde ambiant.

Certains passages du texte grec original sont difficiles et non grammaticaux. Il faut se souvenir que l'auteur était en train de traduire dans des termes limités et humains la révélation qu'il avait eu à Pathmos. Ces expériences sont intraduisibles en langage humain.

Il n'y a pas moins de 400 allusions à l'Ancien Testament dans l'Apocalypse. Son imagerie et son programme sont liés à l'A.T. et ils connectent sa signification avec la nouvelle alliance.

I. INTERPRETATIONS

A. ECOLE PRETERISTE

Les évènements seraient ceux d'avant Constantin (vue Catholique).

Victoire sur le Judaïsme 5 à 11

Victoire sur La Rome Païenne 12 à 19

Victoire et Gloire de l'Eglise 20 à 22

Les évènements cités sont ceux de l'époque dans lesquels le livre  a été écrit. Rien n'a de retentissement futur. L'Ecrivain exprime son indignation concernant les abus de son époque lorsqu'il parle de jugement.

L'Apocalypse serait liée à l'histoire de l'époque et n'est en rien prophétique.

C'est la vue soutenue par la majorité des libéraux.?

B. ECOLE IDEALISTE

Le livre s'applique à tous les ages, c'est symbolique pour parler du conflit qui existe entre le bien et le mal, entre le Christiannisme et le paganisme.

L'interêt de cette vision des choses; fait que le lecteur est focalisé sur la vérité éthique et spirituelle  du livre plutôt que sur le symbolisme. Le defaut est que le symbolisme n'est plus vu comme un véhicule de la prophétie prédictive.

C. ECOLE HISTORIQUE

C'est l'histoire de l'Eglise vue de manière symbolique; depuis la pentecôte jusqu'à l'avènement du Christ.

Ladifficulté de cette école est que ses defenduers ne se sont jamais mis d'accord sur la symbolique des individus dont il est parlé.

Il y a chez eux autant d'interprétations que de commentateurs.

D. ECOLE FUTURISTE

L'Apocalypse est à la fois un dévoilement et une prophétie sur la fin des temps.

E. ECOLES DES MILLENIUMS

Prémillénnialiste

Christ reviendra personnellement pour commencer son Royaume. Les morts en Christ ressusciteront, ils règneront avec Lui sur la terre pendant mille ans. A la fin de son Règne il y aura une rebellion qui serq arrétée et les méchants seront jugés.

L'Eternité commencera.

Amillennialiste

Le millénium n'existe pas, où alors il représente un état intermédiaire des morts. Christ reviendra à n'importe quel moment, il jugera le monde...

Postmillénnialiste

Les mille ans sont figuratifs d'une longue période qui précède la venue de Christ. Au  début de la période; le triomphe de l'Evangile amènera une période de paix qui durera jusqu'au retourde Christ pour le jugement final.

II. LES NOMBRES

A. UN TEMPS ET LA MOITIE D'UN TEMPS

Châpitre 8/1, C'est une courte période de temps.

B. DEUX

Souvent le mot est lié avec le témoignage, le témoin.

Deux tables de la Loi

Les 12 et les 70 furent envoyés par deux

Deux oliviers dans Zacharie 4/3

Deux Alliances; l'A.T. et le N.T.

La deuxième personne de la trinité est appelée "Le Témoin"

Les deux témoins d'Apoc 11/3.35

C. TROIS

Nombre symbolique en relation avec la Divinité

Dieu est trois en Un

Celui qui était; qui est et qui vient Apoc 1/4,8

Trois jugements: Les Sceaux, les Trompettes, les Coupes

Trois visitations: Feu, fumée, souffre Apoc 9/17

Trinité Satanique: Le dragon, la bête, le faux-prophète Apoc 16/13

D. QUATRE

En Relation avec la terre.

Quatre êtres vivants Apoc 4/6

Quatre anges aux 4 coins de la terre; tenant les 4 vents Apoc 7/1

Les habitants de la tere sont: les "tribus, langues, peuples, nations"

Quatre régions: Nord, Sud, Est, Ouest

Quatre Saisons: Printemps, Eté, Automne et Hiver

E. SIX

Le chiffre de l'imperfection. Un nombre d'homme Apoc 13/18

Il représente l'échec de l'Anti-Christ dans son essai d'atteindre les buts qu'il s'est fixés.

F. SEPT

G. DOUZE

Le nombre le pus important de l'Apocalypse

7 esprits devant le trône

7 églises, 7 chandeliers, 7 étoiles dans la main

7 lampes brûlant devant le trône

7 cornes et 7 yeux de l'Agneau

7 sceaux du Livre

7 anges devant Dieu

7000 égorgés

Le chiffre combiné de 3 et 4

Nombre du ciel plus celui de la terre

La perfection

Autour du trône: 24 trônes et 24 veillards Apoc 6

La femme du Chap 12 a 12 étoiles sur la tête

L'arbre de vie donne 12 récoltes Apoc 22/2

La Nouvelle Jérusalem a 12 portes et sur elle les noms des 12 tribus d'Israël et les 12 anges les gardent Apoc 21/12

Le mur de la ville a 12 fondations portant les noms des 12 Apôtres Apoc 21/14

12 pierres précieuse, 12 perles Apoc 21/19-21

Le multiples de 12

Chaque tribu a 12000 personnes ce qui donne un total de 144000 Apoc 7/1-8

Le nombre semble parler de perfection gouvernementale

E. MILLE

Apoc 20 littéralement mille années

Aussi une longue période de temps

III. RELATION AVEC L'ANCIEN TESTAMENT

A. GENERALITES

Tout le livre est plein de l'imagerie hébraïque:

1. L'hérésie des Nicolaïtes est l'hérésie de Balaam 2/14-15

2. Le mal dans l'Eglise de Thyatire est prsonnifié en Jézabel 2/20

3. Le capitaine angélique dans la guerre contre le dragon c'est Michel de Daniel 12/7

4. La bataille de Har-Maggédon nous ramène aux tueries de Mégiddo Juges 5/19

5. Les promesses à l'Eglise:

l'Arbre de Vie, la Manne Cachée, le Caillou Blanc, le Sceptre de Fer, l'Etoile du Matin; la Colonne dans le Temple.

6. Le Ciel est décrit par l'image du Tabernacle dans le désert

7. Les plaies du Chap 8 sont celles de l'Egypte

8. Les tremblements de terre et le Soleil changé en noir comme un sac de cendre (Aggée)

9. La lune changée en sang dans Joël

10. Les étoiles qui tombent, le figuier, le ciel comme un rouleau dans Esaïe

11. Les scorpions; la nouvelle Jérusalem; le rouleau; le petit livre dans Ezéchiel

12. L'ouverture des sceaux et le figuier dans Zqcharie

13. des 404 versets du livre, 280 contiennent des allusions à l'A.T.EM4

B. GENESE

Livre des Commencements                                  Livre de la Fin

Les premières choses: terre, ciel                            Derniers Cieux et Terre

Repos du paradis perdu, arbre de vie                       Repos retrouvé, arbre de vie

Mari et Femme                                                      Epoux et Epouse

Satan Victorieux                                                     Satan Vaincu

Mort Introduite                                                        Mort Disparue

Pleurs, terreurs nuit étragers, voyageurs                     Plus de pleurs, de terreurs, de nuit, héritiers du ciel

C. DANIEL

 Alors que Daniel demeure dans le temps, Apocalypse nous invite à l'Eternité. Daniel c'est l'Apocalypse de l'A.T. et l'Apocalypse c'est Daniel du N.T.

DANIEL                                                             APOCALYPSE

Parle de 4 Empires                                               Parle d'un Empire

Babylonien                                        

Médo-Perse

Grec

Romain                                                                 Romain

Le Cours de l'Empire Romain en Résumé                La Fin de l'empire Romain en Détail

Choses sur la terre                                                  Choses sur la terre et dans le ciel

Juifs et Païens                                                         Eglises, Juifs, Païens

Finit le Millénium                                                     Va vers l'Eternité


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[1] Ryrie, p. 1786.

[2] Wilkinson/Boa, p. 374.

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