Nations At Pentecost
Pentecost attracted Jews from all over the world to Jerusalem to celebrate the annual festival. Those who heard the apostles’ message in their native languages at Pentecost came from various regions within the two great competing empires of the day—the Roman Empire and the Parthian Empire—with Jerusalem near the center.

Philip's Travels
Philip, a leader in the church in Jerusalem, began his evangelistic ministry in Sebaste (also called Samaria). God then led him south toward Gaza, where he explained the gospel to a God-fearing Ethiopian royal official. Afterwards Philip was transported by God to Azotus, where he preached and continued his ministry up to Caesarea.

Saul/Paul’s Conversion and Early Travels
As Paul approached Damascus to arrest followers of the Way, Jesus appeared to him (1). Galatians 1:17 makes it clear that soon after this Paul spent time in Arabia (2, 3) before going to meet church leaders in Jerusalem (4). When some believers learned of a plot to kill Paul in Jerusalem, they took him to Caesarea, and he returned to his hometown of Tarsus (5).

Saul’s Conversion and Early Travels
As Saul approached Damascus to arrest followers of the Way, Jesus appeared to him (1). Galatians 1:17 makes it clear that soon after this Saul spent time in Arabia (2, 3) before going to meet church leaders in Jerusalem (4). When some believers learned of a plot to kill Saul in Jerusalem, they took him to Caesarea, and he returned to his hometown of Tarsus (5).

Matthew's Gospel (also known as Levi, the former tax collector) serves as the first book of the New Testament. Written primarily for a Jewish-Christian audience, it emphasizes Jesus as the long-awaited Messiah and links his life to the Hebrew Scriptures, showcasing fulfillment of prophecies as a bridge between the Old and New Testaments. The author skillfully weaves Jesus' teachings, miracles, and life into a narrative that underscores his divine authority. Set against a backdrop of socio-religious tensions, Matthew aims to strengthen the faith of Jewish believers and provide a bridge for Gentile converts. The genealogy of Jesus, unique to Matthew, connects him to the line of David, reinforcing the expectations of a messianic-King. Matthew's Gospel emphasizes ethical teachings, the Kingdom of God, and the inclusion of Gentiles in the divine plan. The author likely sought to address theological questions and foster unity within the emerging Christian community, presenting Jesus as the fulfillment of Hebrew Scriptures promises and the embodiment of God's redemptive plan. Matthew was likely written sometime between 33-36AD due to the fact that he refers to the High Priest, Caiaphas, in the present tense (Matthew 26.3) who was removed from office in 36AD.

Chapter 1-13

Chapter 14-28

The Gospel of Mark, attributed to John Mark, was written for a Gentile audience, likely in Rome. The connection to Peter is evident through the detailed accounts of his experiences with Jesus. The narrative is fast-paced, emphasizing Jesus' actions over lengthy discourses. Mark highlights Jesus' authority, emphasizing servanthood and the Kingdom of God. The audience, facing persecution, found encouragement in Jesus' suffering and triumph. Mark connects Jesus to Hebrew scripture, presenting him as the fulfillment of messianic prophecies, particularly Isaiah's suffering servant. The urgency in Mark's writing suggests a desire to strengthen believers' faith amid adversity, providing a compelling account of Jesus' divinity and mission.

Paul's First Missionary Journey
Barnabas and Paul first visited Barnabas’s home region of Cyprus before sailing to the southern region of Asia Minor. When they reached Perga in Pamphylia, John Mark left the group and returned to Jerusalem. Making their way to Antioch (in Pisidia), Iconium, Lystra, and Derbe, Paul and Barnabas were driven out of each city by jealous Jewish religious leaders. Later they returned by the same route, strengthening the new churches as they went. From Attalia they set sail for their home in Antioch (Syria).

The letter of James, by James (Hb. "Jacob"), the brother of Jesus, is a practical guide for Jewish-Christians living in community likely in Jerusalem. Written to a diverse audience facing trials, poverty, and moral challenges, James draws parallels with Hebrew Scripture and his brother's teachings (see Jesus in Matthew 5-7) emphasizing the importance of faith in action. Following the Wisdom Literature of the Hebrew Scriptures, it offers ethical teachings, urging believers to demonstrate genuine faith through good works. The epistle reflects societal concerns about religious culture and the ethical treatment of fellow believers from differing socio-economical backgrounds. James aims to encourage righteous living, unity, and perseverance in the face of adversity, stressing the inseparable link between faith and deeds. The letter serves as a pastoral exhortation to maintain authentic Christian living amid societal and moral challenges. James likely wrote 47-49AD, before the Jerusalem Counsel decided on how to address circumcision.

Paul's letter to the Galatians addresses Gentile-Christian communities in southern Galatia (Lystra, Iconium, Derbe, etc.) facing Judaizing influences that arose after his first missionary journey (Acts 13-14; c.47-48 AD). Against the backdrop of disputes over circumcision and adherence to Mosaic law, Paul defends the doctrine of justification by faith alone — which would later be voted and agreed upon at the Jerusalem Council (c.49/50 AD). He argues against legalism, asserting that faith in Jesus is sufficient for salvation. Galatians echoes themes from Hebrew Scripture, emphasizing Abraham's faith as a model for believers. Paul challenges the Galatians to resist a return to legalistic observances, stressing freedom in Jesus. The letter serves as a passionate defense of the Gospel, combating false teachings, and affirming the grace-based nature of a disciple of Jesus. Paul's primary goal is to uphold the universality of salvation through faith and counteract efforts to impose legalistic requirements on Gentile converts. Paul likely wrote in 48-49 AD from Antioch, Syria after the circumcision issues were stirred up in Galatia (Acts 15.1-4; c.48/49 AD) but before a decision was made at the Jerusalem Counsel (Acts 15.6-29; c.49/50AD). Paul's silence on the Counsel's decision in this letter reveals a date before 49/50 AD.

Watch our series on Galatians:  CLICK HERE^↗︎ 

General Setting of Galatians
Paul’s letter to the Galatians was likely written to the churches he had established during his first missionary journey (Acts 13.1–14:28). He probably wrote the letter from his home church in Antioch in Syria, sometime before the Jerusalem council (Acts 15.1–31).

The first letter to the Thessalonians, written by Paul, Silvanus (Silas), and Timothy toward the end of Paul's second missionary journey (during Acts 17.15; 18.5-8; and 1 Thesselonians 3.1-6), address the Thessalonian community's concerns about eschatological questions and believers who had died. Therefore, he comforts them with the hope of Jesus' return. The background involves the recent conversion of the Thessalonians and their challenges in a predominantly pagan environment. Drawing from Hebrew Scriptures, Paul emphasizes Jesus as the fulfillment of messianic promises. The letter aims to comfort and instruct, assuring believers about the resurrection and correcting misconceptions. It reflects Paul's pastoral care and encourages holy living in anticipation of Christ's return. While applicable to various eschatological views, the letter addresses imminent events in the first century, emphasizing the relevance of its teachings to the Thessalonian community.

The letter of Hebrews, likely a sermon by Paul or Apollos then edited into a letter by Luke (on behalf of Paul) or Apollos (either on behalf of Paul or himself), addresses Jewish Christians facing persecution. It presents Jesus as the ultimate fulfillment of Hebrew Scriptures, emphasizing his superiority over spiritual beings, prophets, priests, and kings. The audience, likely facing a crisis of faith, is urged to persevere in grace and avoid apostasy by returning to the legalism of Judaism through Temple sacrifices and rituals. Hebrews highlights the importance of faith, using historical examples and emphasizing Jesus' divinity. The letter serves to anchor wavering believers in the Christian faith, offering theological depth and a profound understanding of Jesus as the perfect mediator between God and humanity rather than the current Jewish religious systems.

Paul's Second Missionary Journey
Paul and Silas revisited the places in Asia Minor where Paul had preached on his first journey, while Barnabas took John Mark and sailed to Cyprus. Paul and Silas visited Derbe, Lystra, and Antioch in Pisidia. From there Paul and Silas traveled to Troas, where Paul received a vision of a man from Macedonia calling to them. Crossing into Europe, they passed through several towns along the Egnatian Way and traveled to the cities of Athens and Corinth in southern Greece. Then, sailing to Ephesus and Caesarea, they visited the church in Jerusalem before returning to Antioch of Syria.

The second letter to the Thessalonians, written by Paul, Silvanus, and Timothy, builds on their first letter, continuing to respond to eschatological concerns — emphasizing Jesus's return and the need for patient endurance amidst events and challenges immediately relevant to the Thessalonian community. Drawing on Hebrew Scriptures, Paul connects the "man of lawlessness" to prophetic themes. The letter reinforces teachings on ethical living and counters misconceptions about the imminent return of Christ. While not explicitly focused on Jesus' earthly life, it underscores his role as judge. Written to correct misunderstandings, encourage steadfastness, and reinforce theological truths, 2 Thessalonians serves as a pastoral response to eschatological anxieties within the early Christian community.

Paul's Third Missionary Journey
Paul’s third missionary journey traversed much the same ground as his second missionary journey. Passing through Galatia and Phrygia, he proceeded directly to the great port city of Ephesus. After three years of preaching and teaching there, Paul traveled again through Macedonia and Achaia, strengthening the believers, and then finished with a visit to Jerusalem.

Paul's first letter to the church in Corinth, a wealthy trading center, addresses it's internal strife and moral challenges. Against a background of cultural diversity, Paul emphasizes unity and addresses issues like factionalism, immorality, and disorderly worship. The letter connects to Hebrew Scriptures through theological teachings and moral exhortations. It highlights the centrality of Jesus' crucifixion and resurrection. Paul wrote to correct doctrinal errors, promote unity, and provide practical guidance on Christian living. The letter serves as a pastoral response to maintain the purity and integrity of the Corinthian church amidst cultural and ethical complexities.



Corinth at the Time of Paul - c.60 AD
The city plan shows those features of the city of Corinth that archaeologists have so far identified as dating from the time of Paul. Others remain to be discovered by future archaeological excavations.

In Paul's second letter to the Corinthians, written a few months after his first, he defends his apostolic authority against false teachers who were challenging both his personal integrity and his authority as an apostle. He connects the ministry of the new covenant to the prophetic promises of Hebrew Scriptures, showcasing Jesus as the fulfillment of God's redemptive plan emphasizing the theme of reconciliation. The letter delves into Paul's personal experiences and hardships, revealing his deep commitment to Jesus. This letter contains more autobiographical material than any of Paul's other writings. It calls for unity, generosity, and holiness while addressing false teachers. Written to restore relations, affirm Paul's authority, and deepen the Corinthians' understanding of Christian living, this letter serves as a pastoral response to maintain spiritual integrity and reinforce the transformative power of the Gospel.



Corinth at the Time of Paul - c.60 AD
The city plan shows those features of the city of Corinth that archaeologists have so far identified as dating from the time of Paul. Others remain to be discovered by future archaeological excavations.

Paul's letter to the Romans is a theological masterpiece addressing the diverse Christian community in Rome. Against the backdrop of Jewish-Gentile tensions, Paul explores the universal need for salvation. He links Jesus to Hebrew Scriptures, presenting him as the fulfillment of prophecies and the embodiment of God's righteousness. Romans provides a comprehensive exposition of the Gospel, emphasizing justification by faith. The letter aims to foster unity, deepen theological understanding, and prepare the Roman church for Paul's upcoming visit while en route to Spain. Written to establish a doctrinal foundation, Romans highlights God's grace, addresses theological questions, and encourages a harmonious, faith-based Christian community.

Chapter 1-4

Chapter 5-16

Rome at the Time of Paul - c.60 AD
The city plan shows most of the features of the city of Rome that archaeologists have so far identified as dating from the time of Paul. Sections of the city would have been very impressive in his time, but most of the outstanding buildings visible in Rome today date to after his death.

The Kingdom of Harod Agrippa II
Not long after Festus succeeded Felix as procurator over Palestine, Herod Agrippa II came to visit him at Caesarea. Agrippa had come to power after the death of his father, but his territory was greatly reduced by the Romans. Though Agrippa did not hold jurisdiction over Judea or Samaria, Festus, a Roman unfamiliar with Jewish disputes, sought out his advice regarding Paul’s case.

Paul's letter to the Ephesians (or possibly Laodicians — "...in Ephesus..." was not in several earliest manuscripts) addresses a broad audience, likely including both Jews and Gentiles in the greater Ephesian region. Against the backdrop of cultural diversity, it emphasizes unity in Jesus and the cosmic significance of a multi-ethnic Church. Drawing from Hebrew Scriptures, "Ephesians" portrays Jesus as the reconciler and the fulfillment of God's plan for the whole world. The letter shares common themes with Colossians, reinforcing the cosmic lordship of Jesus. References to the letter to the Laodiceans in Colossians (4.13-17) suggest a broad circulation of Paul's writings in the early Church which may also be a reference to this letter. "Ephesians" aims to strengthen the believers' understanding of their identity in Christ, foster unity, and provide practical instructions for Christian living in the face of spiritual warfare.



Ephesus at the Time of Paul - c.60 AD
The city plan shows those features of the city of Ephesus that archaeologists have so far identified as dating from the time of Paul. Many of the notable buildings uncovered in the excavation at Ephesus date from later periods.

Paul's letter to the Colossians speaks to a Gentile-Christian audience facing philosophical influences. Against a backdrop of asceticism and false teachings, the letter emphasizes the preeminence and sufficiency of Jesus. Drawing on Jewish wisdom traditions, it connects the cosmic significance of Christ to Hebrew Scriptures. Written to counteract heretical beliefs and foster spiritual maturity, Colossians urges believers toward a Christ-centered understanding of divine mysteries, emphasizing the transformative power of faith in daily living. He also addresses personal business he has with Philemon.



Paul's personal letter to Philemon, a Christian slaveowner. Written from prison, it appeals for mercy and reconciliation with Onesimus, Philemon's runaway slave who became a follower of Jesus. The letter reflects Paul's emphasis on Christian virtues, highlighting themes of forgiveness, equality, and brotherhood amidst the new humanity. It encourages Philemon to view Onesimus not merely as a slave but as a beloved brother in the Faith, fostering a transformative perspective on social relationships within the early Christian community.

Paul's letter to the Philippians is written to the Christian community in Philippi, expressing gratitude for their support. Against the backdrop of Paul's imprisonment, it encourages unity, joy, and perseverance amidst potential external threats and persecution to the Philippian church. Though not explicitly tied to Hebrew Scriptures, it emphasizes Christian virtues and ethical living. The letter may have been composed to strengthen bonds between Paul and the Philippians, offering guidance on maintaining joy despite challenges. Philippians includes hymn-like poems, an early form of Christian liturgy, that expressed the early doctrinal statements and teachings of the Apostles regarding the humility and exaltation of Jesus as a model for believers. These poetic passages enhance the letter's emphasis on selflessness and unity within the Philippian community.

Paul's Journey to Rome
Appealing his case to Caesar, Paul was ordered by Festus to be transferred to Rome. Paul’s journey was marked by difficult weather, as they had begun their voyage late into the season for sea travel. A bad decision to try to find winter harbor at Phoenix ended with the ship being driven by a storm to the island of Malta, where the ship broke apart. All aboard the ship survived, however, and Paul was soon placed aboard another ship that took him to Puteoli. From there Paul was taken to Rome.

Luke's Gospel, while specifically written for Theophilus, addresses a broader Gentile audience. Meticulously researched with historical precision and linguistic elegance, Luke traces Jesus' life from birth to resurrection. Luke's writing shows him to be a highly educated man, one who wrote from a Greek background and perspective. Writing especially with Gentiles in mind, he explained Jewish customs and traced the geneology of Jesus back to Adam. With meticulous research and an emphasis on historical details, Luke presents Jesus as the compassionate Savior. He connects Jesus to Hebrew Scriptures, emphasizing fulfillment of prophecies. Written to provide a reliable and orderly (or chronological) account of Jesus' life, teachings, and miracles, the Gospel of Luke serves to strengthen faith, offer a historical perspective, and appeal to a diverse audience with its universal themes of redemption and mercy.

Chapter 1-9
Chapter 10-24

Lukes second letter, traditionally called Acts of the Apostles (or more accurately, "Acts of the Holy Spirit"), was compiled over the course of nearly 40 years and serves as a sequel to his first letter to Theophilus. It chronicles the Holy Spirit's work through the first four dedaces of the Church, emphasizing the spread of the Christian community and the fulfillment of the Gospel going out into "all the world". It's highlights are not to be considered daily expectations for the believer but rather a trajectory over the course of one's life. Luke's attention to historical detail and elegant Greek style is evident, reflecting his background. It connects Jesus' teachings to the apostles' actions, demonstrating the continuity of God's redemptive plan and His fulfillment of the Hebrew Scriptures. Written to provide an accurate historical account, Acts emphasizes the role of the Holy Spirit in guiding the early church, detailing conversions, and illustrating the universality of salvation. Luke's connection to Paul contributes to a focus on Paul's missionary journeys, underscoring the transformative impact of the gospel on diverse cultures. This date of Acts is given due to the absence of major events (i.e, the death of Jacob (or, James), Jesus brother in 61/62 AD, Paul's death somewhere between 64-68 AD, or the destruction of Jerusalem and the Temple in 70 AD).

Chapter 1-12

Chapter 13-28

General Setting of Acts
The book of Acts records the spread of the gospel from Jerusalem to Rome, thus fulfilling the risen Christ’s words to his apostles in Acts 1:8.

Peter's first letter is addressed to persecuted Gentile Christians in the Roman provinces located between the Black and Mediterranean Seas. Against the backdrop of suffering and impending death by Nero, Peter encourages steadfastness and holiness, drawing on Hebrew Scriptures to underscore the endurance of the faithful. The letter emphasizes Jesus' redemptive work and his example of enduring suffering. Written to combat false teachings, possibly influenced by  Gnosticism^↗︎ , this letter encourages believers to resist immoral practices and maintain a distinct Christian identity. The letter serves as a pastoral response, offering hope, ethical guidance, and reassurance in the face of adversity, with a focus on enduring persecution with faith and integrity.

Letter of Jude (Gk. "Judas", Hb. "Judah"), the brother of James and half-brother of Jesus, addresses a Hellenistic (Grecianized) Jewish-Christian audience facing false teachings. John wrote to refute a developing form of Gnosticizing Judaism (e.g., like the false prophets and teachers of 2 Peter, 1-3 John, and the Nicolaitans of Pergamum in Revelation 2.12-17) that advocates for a liberal lifestyle. This early  Christian Gnosticism^↗︎ , while not formally structured or methodized yet, was separatist in their gathering and community. 2 Peter (written a few years later) expounds on Jude’s preemptive warnings and condemnations. Amidst these concerns, Jude draws on the Hebrew Scripture to reveal the the consequences of rebellion. The letter shares similarities with 2 Peter, indicating its influence on 2 Peter. Jude opposes Gnostic tendencies by emphasizing standardized doctrine, the authority of the Apostles, and the importance of one's beliefs revealed by congruity of their lifestyle. Additionally, it alludes to non-canonical Jewish literature, suggesting this Gnostic groups relience on Apocryphal writings. Written to combat heresy and encourage moral steadfastness, Jude urges believers to contend for the true faith, emphasizing divine judgment and the need for spiritual vigilance.

Watch our series on Jude:  CLICK HERE^↗︎ 

Read our version of Jude:  CLICK HERE^↗︎ 

Paul's first letter to Timothy, the young Pastor of the Ephesian church, provides pastoral guidance and direction to combat the legalism of Judaizers and the moral laxity and self-righteous asceticism of  Gnosticism^↗︎ . The doctrinal statement in 1 Timothy 3:16, for example, stands in direct opposition to Gnosticism. Timothy is urged to uphold sound doctrine — that which mirrors Jesus' teachings and is revealed by the Hebrew Scriptures. The letter emphasizes practical church order, qualifications for leaders, and Spirit-led conduct. Written to provide guidance for church governance, combat doctrinal deviations, and navigate ecclesiastical challenges, the letter aims to strengthen Timothy's leadership, pastoral care, and reinforcing the centrality of faith in Jesus as the foundation for the Ephesian Christian community.

Paul's letter to Titus, a leader overseeing the Christian community in Crete was written with the backdrop of Cretan culture known for moral laxity. The letter emphasizes the appointment of qualified pastor/elders and the promotion of sound doctrine in keeping with the Hebrew Scriptures and the teachings of Jesus. Titus underscores the necessity of good works and ethical living empowered by God's grace through the Holy Spirit. The letter addresses specific false teachings, influenced by Jewish legalism. Written to guide Titus in establishing church order, confronting local challenges, and fostering a healthy Christian community, it serves as a pastoral response to specific issues in the Cretan context.

The author of these three letters is likely John, the son of Zebedee and Salome, brother of James, (aka, the "dearly loved" disciple or the "son of thunder [anger]") (See the writings of Irenaeus, c.140-203; Clement of Alexandria, c.150-215; Tertullian, c.155-222; and Origen, c.185-253). John's three letters were likely addressed to Jewish house-churches (or a singular house-church) around Asia minor (i.e., Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, Laodicea, etc.) where he had his greatest influence. These churches were grappling with schismatic influences of Jewish/Christian-Gnostic teachings (e.g., like the false prophets and teachers in 2 Peter, Jude, and the Nicolaitans of Pergamum in Revelation 2.12-17). This early  Christian Gnosticism^↗︎ , while not formally structured or methodized yet, was separatist and morally liberal in their gathering and community.

John's first and longest letter, structured like a sermon for the lead pastor to read to his people, confronts the false notion that the material world is inherently sinful, contrasting it with John's emphasis that Jesus was fully human — flesh and blood. While not linear in its structure, it circles around three big ideas: Jesus' teaching on Christian love, communal unity through doctrinal truth, and the transformative power of the Holy Spirit to empower new humanity to live without sin (i.e., walk in the light). John reflects on his personal experience with Jesus and unequivocally asserts that denying Jesus' full humanity — and thereby rejecting his identification with humanity — opposes the Hebrew Scriptures' teaching about the coming Messiah. The letters warn against false teachers, rooted in Gnosticism, countering degrading views of humanity and self-relient ascetic practices. In response to these heretical challenges, all three letters serve as pastoral guidence, reinforcing foundational Christian truths while combatting doctrinal deviations.

John's second letter, possibly a follow up to his first letter, is addressed to the lead pastor of the house church and continues the idea of living in Jesus' command to love while urging them to have discernment in their support of traveling teachers. He warns this house-church pastor against unwittingly contributing to the spread of the heretical belief of a sinful nature; that is, humanity and flesh is inherently and irrevocably depraved.

John's third letter, likely addressed to Gaius, a Roman house-church host, specifies the condemnation of Diotrephese (possibly the house-church pastor), a dictatorial self-important figure, for rejecting John's traveling Jewish-Christan missionaries and teachers. It also commends Gaius for supporting John's teachers, and especially that of Demetrius — who was one of the traveling missionaries and likely the courier of all three letters.

All three letters illustrate the importance of Christian communities living in the tension of Spirit-led discernment and unity. Due to some of the anonymity of both the author and audience, all three letters were likely written early in the Neronian persecution.

Watch our series on 1-3 John:  CLICK HERE^↗︎ 

Read our version of 1-3 John:  CLICK HERE^↗︎ 

Peter's second letter addresses Gentile Christians in the Roman provinces located between the Black and Mediterranean Seas facing Jewish- Gnosticism^↗︎ . Drawing on Hebrew Scriptures and echoing Jude's letter, Peter warns against false teachers who promote immoral lifestyles, distort human nature, and express a religious superiority. He emphasizes the certainty of Jesus' return and judgment, grounding his message in the prophecies of the Hebrew Scriptures. Similar to Jude, Peter's letter counters Jewish-Gnosticism by using their own apocryphal writings against them. Notably, Peter alludes to the impending fall of Jerusalem, the Temple, and the Priestly religious system (which took place in 70 AD) as a fulfillment of the "Day of the Lord". Written to fortify believers against heresy, Peter urges vigilance and doctrinal integrity for the community of believers amidst his impendng death by Nero.

Paul's second letter to his protégé, Timothy, likely written during Paul's final imprisonment, addresses challenges Timothy faces in leading the Ephesian church. Drawing on Hebrew Scriptures, it encourages doctrinal fidelity and perseverance. The letter emphasizes Paul's impending martyrdom and urges Timothy to stand firm in faith. It reflects Paul's deep concern for the next generation of Christian leaders. Written to fortify Timothy against false teachings and to inspire continued faithfulness, 2 Timothy serves as a farewell, imparting wisdom and encouragement for enduring challenges in ministry.

John's Gospel targets Greek readers, particularly Hellenistic Jews in Asia Minor, aiming to deepen their faith in Jesus as the divine Son of God. In the 60s AD, amid diverse religious beliefs, John employs his profound understanding of Jewish life and customs, along with the Hebrew Scriptures, to underscore Jesus' deity and emphasize his Messianic fulfillment. The purpose is less about presenting new evidence than clarifying issues for acceptance or rejection. Noteworthy is John's eyewitness testimony of Jesus' "I am" statements, revealing his divine nature while highlighting his true humanity. In response to  Gnostic^↗︎  influences, John refutes dualistic views, stressing Jesus' complete humanity. His primary goal is to provoke belief in Jesus as the source of eternal life, providing a unique theological perspective that reveals a profound understanding of Jesus' rich identity. A couple internal evidences for the dating of this Gospel's composition is found in John 21.18-19, where Peter's death is described, and John 5.2 where the present tense existance of the pool of Bethesda. Peter's death took place under the Emperor Nero during his persecution of Christians sometime between 64 AD and 68 AD. The Pool of Bethesda was destroyed with the destruction of Jerusalem in 70 AD by the Romans.

Chapter 1-12

Chapter 13-21

John writes this apocalyptic letter to seven Hellenistic Jewish house-churches in Asia Minor, grappling with Roman-Jewish persecution. Delving into symbolic visions, his letter reveals Jesus' fulfillment of the Hebrew Scriptures and foretells the imminent destruction of Jerusalem and the Temple, marking the end of the Jewish Old Covenant era. Steeped in Jewish culture and imagery, the text extensively references nearly every writing in the Hebrew Scriptures. It reveals Jesus' divine authority, triumphing against spiritual adversaries embedded in the Jewish religious system. The book of Revelation parallels Jesus' warnings found in the other Gospels (Matthew 23-25, Mark 13, and Luke 20-21), notably completing the prophetic discourse that is absent in John's own Gospel. Set against a backdrop of Jewish/Christian- Gnostic^↗︎  influences, Revelation predates Jerusalem's fall in 70 AD, offering hope to the persecuted Jewish Christians. Serving as a pastoral response, it fortifies faith, inspires endurance, and affirms Jesus' sovereignty over both temporal and spiritual realms, offering a prophetic lens on the socio-political and religious events of its historical context.

Watch our series on Revelation:  CLICK HERE^↗︎ 

Read our commentary on Revelation:  CLICK HERE^↗︎ 

Chapter 1-11
Chapter 12-22

General Setting of Revelation John addressed the book of Revelation “to the seven churches that are in Asia,” namely Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea, although there were undoubtedly other churches elsewhere in the province of Asia (e.g., Miletus and Colossae, see Acts 20:17; Col. 1:2). John had apparently been exiled under the Neronian persecution from Ephesus to the island of Patmos, southwest of Ephesus, and it was there that he recorded his visions of the destruction of Jerusalem and the reigning Jewish-religious authorities empowered by Rome.

Historical Context of Revelation These videos give a historical context to the writing of Revelation and the destruction of Jerusalem in 70 AD. These videos are from the "Kings and Generals" and "Invictus" Youtube channels, respectively.