Duncan's Preface (2)

Preface

The Bible is God’s written communication with mankind. The Old Testament was provided first for the instruction of the nation of Israel. It presents: the account of creation; the fall of man (Adam and Eve); the world-wide flood (Noah); the lives of the patriarchs (Abraham, Isaac, and Jacob); Israel’s exodus from slavery in Egypt; the law (civil, moral, ceremonial / cultural, and dietary) for the nation of Israel; descriptions of Israel’s repeated apostasy and conflicts with its neighbours; poems and praise (Psalms and Song of Solomon); wisdom (e.g. Proverbs and Ecclesiastes); and God’s rebukes, instructions, and prophecies to Israel through the major and minor prophets.

For Christians, the Old Testament provides the broader picture that repeatedly points to, and prophesies about: the coming of a saviour (Jesus Christ); a New Covenant; and the end times. For Jesus’ followers, the New Testament gives us: the four Gospels; the spread of, and challenges for, the early church; instructions for Christian living; apocalyptic prophecy and the final judgement; and glimpses of eternal life with God the Father and Jesus for all true believers whose names are written in the ‘Book of Life’.

Fundamentals of Christian faith

There are five key principles that underpin Protestant Christianity (collectively referred to as ‘The Five Solas’) which provide the basis for defending against all external challenges. Jesus’ followers are:

• saved by grace alone - Sola Gratia - (Ephesians 2:8-9).

• through faith alone - Sola Fide - (Galatians 2:15-16).

• in Christ alone - Solus Christus - (Acts 4:8).

• according to (inerrant and wholly sufficient) scripture alone - Sola Scriptura - (2 Timothy 3:16-17).

• to the glory of God alone - Soli deo Gloria - (Romans 11:36, Isaiah 42:8).

Embedded within these principles are several important (non-negotiable) truths we need to hold on to. The most important of these concerns the nature, character, and fundamental truths about Jesus Christ. That He:

• is co-eternal and co-existent with God the Father and the Holy Spirit as part of the Trinity - God the Father, God the Son, and God the Holy Spirit (Genesis 1:1-3 and John 1:1-2).

• was the agent of creation and in him all things hold together (John 1:3 and Colossians 1:16-17).

• was born of the virgin Mary (Matthew 1:23).

• is both fully God and fully man (Philippians 2:5-11).

• lived a sinless life when he was on this earth (Hebrews 4:15).

• was crucified on the cross for the sins of the world - to reconcile all of creation to God the Father (1 John 2:2, 2 Corinthians 5:19 and Colossians 1:19-20).

• died, was buried, and was resurrected by God the Father on the third day (Matthew 20:18-19 and Romans 4:24-25).

• ascended into heaven where he sits at God the Father’s right hand (Acts 2:33 and Romans 8:34).

• will come in triumph to judge the living and the dead; the righteous to eternal life and the unrighteous to eternal damnation (Acts 10:42 and 2 Timothy 4:1).

Scripture also tells us that without Christ we are dead in our sins (Acts 2:37-39 and Colossians 2:11-14).

These tenets of the faith were set out by the early the church the Creeds and Confessions including: the Old Roman Creed (2nd Century); the Nicene Creed (AD 325), the Chalcedonian Creed (AD 451); the Athanasian Creed (AD 500); and the Apostles’ Creed (date uncertain).

The importance of scripture as our guide for life

Irrespective of the laws of our country, who we are, our culture, or when or where we live, the Bible (and especially in the New Testament, new Covenant, context) sets out what is right and wrong for Jesus’ followers. The Bible has withstood textual, and historical, criticism over hundreds of years and remains a strong, impregnable, and firm foundation for faith.

When anyone takes the position that scripture contains errors, or that what the Bible calls sin is no longer sin in today’s world, the integrity of the whole of scripture is undermined for them and for those they seek to influence, and they then have no firm foundation on which build their faith. The Bible warns us about these people (1 Timothy 6:3-5 and 2 Timothy 4:3-4).

What non-Christians choose to do is not explicitly our concern. In other words that we should not expect them to conform to the commands of the New Testament. Paul even states this (1 Corinthians 5:10). Yes, we have a personal responsibility to be witnesses to Jesus, and to make disciples, but in a way that presents Christ as a saviour from their (and our) sins (Romans 3:23).

We could argue that there are some things that occur today (even amongst some Christians) that are not mentioned explicitly in the Bible but fall into categories that the Bible lists: watching pornography (lust); paedophilia (sexual immorality); abortion (murder); or gambling (greed).

Paul set out two important truths for Jesus’ followers: firstly, that all scripture is God breathed (2 Timothy 3:16), and secondly that we should not go beyond what is written (1 Corinthians 4:6). Both can help us as we approach the Bible and try to understand what it is saying to us in its original context, and how that applies to us today, without bringing external human wisdom to make it fit our situation.

A model for thinking about scripture

One way of looking at scripture is to think of it as something like a spider’s web - suspended from points that represent the above principles (the five Solas and / or the Creeds). The whole of this web (all scripture) is held loosely in tension between these points. Some parts of the web are stronger and more important, whereas others are present to support the structure. The main point to understand is that all elements are connected to each other and collectively hold the web in tension.

Some elements of scripture can appear to be at odds with one another (i.e., they appear to be pulling in different directions). A spider’s web has a structure radiating from the centre (which for us should be Christ) to several fixed points with a series of connected concentric links that fill out the framework. Similarly, some parts of scripture are clearer (structurally more important) than others and can help us to interpret those parts which are less clear (structurally supporting rather than being fundamental). The principle we need to apply is that scripture interprets scripture. So looking at other places across both Testaments where the same theme is covered can help inform our interpretation of difficult passages.

However, there are three dangers that frequently come from both within and outside the Christian church.

Adding to scripture

People add to scripture through tradition, human thinking, and various forms of human philosophy. These are used in a manner that attach to, and extend, the boundary of our scriptural ‘web’ - providing additional, external, mounting points that connect to it, making it broader, more complicated, distorting it, and more difficult to see the original structure. This hampers the operation, function, and correct interpretation of scripture.

Taking away from scripture

Some schools of theology, many denominations, and some teachers, focus on particular scriptures that are used to create a specific teaching, which then ignores or downplays other scriptures that undermine or potentially conflict with these cherished references. This is something like taking a pin to our scriptural web and fixing it into the ground, normally by focusing upon: a particular short passage or verse; a specific translation; rendering of a Greek word; or conveniently cutting out the strands of the web that don’t fit with their argument. In each case they risk distorting or damaging the nature of the interrelationships that hold all the scriptures in correct tension.

Misinterpreting scripture

Misinterpreting scripture occurs where people use eisegesis (reading into scripture) to explain and distort the meaning of a verse or passage to make is say what they want it to say, rather than exegesis (reading out from scripture) to make it say what God wants to say. In other words, they are looking for ways that the Bible can be used to refute or support pre-conceptions that they hold (whether these are already identified, or intentionally or unintentionally hidden). The way that this is frequently done is for a single scripture to be taken out of context and used to support or justify a particular non-Biblical message. So, rather than look at our scriptural web with a clear magnifying glass, some people will use a lens that deliberately distorts the web’s appearance, so that it changes the perspective of the underlying framework.

We need to recognise that the Bible is a book about a supernatural God, who at times does supernatural things in supernatural ways. That means that our ability to understand what is written for us is not always going to be easy to reconcile with our logical, scientific, or material thinking. If we were able to understand everything then the need for faith would be reduced or lost! What should be essential each of us, is that we take an approach that lets the structure of the web inform us so that, no matter what angle we look at it from, the perspective and understanding is not distorted, and the interrelationships are clear and distinct.

Questions

The New Testament gives several warnings about correct and incorrect thinking. There are perhaps only three sources for this: our own wrong thoughts; the Holy Spirit in conjunction with Scripture; or from forces opposed to Christ (Ephesians 6:12, 1 Corinthians 3:18-20, 1 Corinthians 4:6, 2 Corinthians 10:3-8, Colossians 2:8, 1 Tim 4:1-2, 1 Timothy 6:20-21 and 2 Tim 4:3-4).

Are we approaching scripture with an open mind or with an understanding derived from human philosophy, the world, experience etc? Are we submitting scripture to culture or submitting culture to scripture? Which is dominant?

When we read the scriptures are we looking for:

• a command / principle / lesson to live out?

• an example to follow?

• an encouragement to note?

• a promise to recognise?

• a parable to understand?

• a prophecy foretold or fulfilled?

• a warning to heed?

• a sin to repent of? (Relates also to Ref [1]).

Do we recognise scripture as God’s Word and come under its authority, or is it merely the opinion of a number of human authors which we are free to disagree with?

These are questions that each of us should work through with our pastors, teachers, and fellow disciples.

Introduction

Have you ever wondered what the New Testament’s main messages for disciples of Jesus are? They may be much more wide-ranging than you have been led to believe. If you are being drawn to Christianity, a new Christian - or even an established one - approaching, reading, understanding, and putting New (and Old) Testament teachings into practice is a challenge we all face.

Let’s be clear, the New Testament was primarily written for all believers, past and present, but can also be for those investigating Christianity. Its main focus is to help guide us to be more like Jesus day by day, as God’s Holy Spirit leads us. The words within its pages are spiritual truth in the form of:

• commands.

• instructions.

• parables.

• records of historical events.

• Old Testament quotations and references.

• fulfilment of some Old Testament prophecies.

• new prophecies and, in some cases, their fulfilment.

• encouragements (things for Jesus’ followers to do and build upon).

• warnings (either implied or clearly expressed) - things for Jesus’ followers to try to avoid, e.g., sinful actions.

The New Testament comprises 27 books, 260 chapters, and nearly 8000 verses (depending upon the Greek or Latin source texts used). Yes, we can read them all from cover to cover, but drawing out the characteristics that we should be seeking to develop and practice in our walk of witness, as Jesus’ followers, is not easy.

As a starting point, it is essential for us to put the authority of scripture above all other kinds of advice for living - whether from our pastor / minister, our church denomination, christian friends, books, websites, online videos, worldly ‘wisdom’ - and even these materials! Ideally we should be testing everything we read, listen to, or are taught, against scripture as the early believers in Berea did (Acts 17:11). As soon as we step away from any well respected translation of the Bible, and the correct teaching and interpretation of scripture, we open ourselves to the possibility of accepting error.

There’s no shortage of people prepared to:

• tell us what we want to hear.

• help relieve us of our money - to their benefit.

• get us to behave in non-biblical ways.

• lead us away from the person that Christ would have us be.

This book sets out one perspective on the key New Testament messages - from Matthew through to Revelation - through the lens of personal discipleship. They are each supported by a number of verse references (or short passages) that demonstrate semantically, the relevance of each one. In each case the Themes were developed as a result of an iterative analysis, not with any target as to what the summarising titles would be. You are encouraged to determine whether there has been any attempt to mis-represent scripture as you work through these materials to see if this is wholly in keeping with an exegetical, and not an eisegetical, method.

A brief summary of the process undertaken

The approach that has been followed is outlined in seven stages.

• A chapter by chapter, verse by verse, review of ‘positive’ and ‘negative’ terminology, and words of potential relevance to Christian discipleship from Matthew 1 to Revelation 22.

• Grouping these words into broad topic areas and draft Themes and some sub-Themes.

• Using these draft Themes to identify the semantic (related) Greek words and idioms that were used in the original texts using Refs [2] & [3].

• Reviewing each verse instance where the Greek words and idioms appear, to understand how they are translated within different English Bible translations and, importantly, where they are relevant to Christian discipleship. Over 3500 Greek words, idioms, and English phrases (including those considered more than once as they appear in more the one semantic domain) have been cross-checked in over 86,000 verses, to develop an interim set of Themes and sub-Themes.

• Refining the titles of the Themes and sub-Themes where the translation of these words and idioms convey a similar meaning (there are around 250 of these Themes in 5 levels of detail). At the end of the analysis there were approximately 1150 Greek words and idioms in around 13940 verse-Greek word-Theme triplets. These triplets are found across 5400 verses of the 7957 in the New Testament giving coverage of 68%. As with English words, Greek words can have more than one meaning, so when translated into English, the sense can be completely different and may not have any relevance to the discipleship Themes that have been developed. Consequently, Greek word translations which did not fit with the sense of the emerging Theme titles (those words translated with a different meaning) were excluded from the results.

• A cross-check of the context for the verse-Theme-Greek word triplets (again working from Matthew 1 to Revelation 22), to ensure that all the verses that have been included under each Theme and sub-Theme are relevant.

• A final Theme and sub-Theme review so that up to five verses could be printed in full, supported by up to ten additional verse references (where there were sufficient in each case). Note that for some headings there are many tens, or even hundreds, of relevant verses that are not presented.

As part of these investigations, online Bible resources (Refs [10] and [11]) and specialised Bible software [Ref 12] were used to help identify where the Greek words and idioms are found in the New Testament. They also allowed the phrasing used in different verse translations to be read for relevance to the emerging Themes.

The output from the analysis presents a structure for understanding discipleship for every believer which we have labelled Systematic Discipleship (#systematicdiscipleship). It draws together the main messages of the New Testament for Jesus’ followers in a layered form and is illustrated through five increasingly detailed images - one for each main chapter in thebook. These diagrams present New Testament discipleship on a single page (the One Page New Testament - #onepagenewtestament) and the different Themes represent a summary of the scriptures and / or sub-Themes below them. Readers should understand that this is not the only way the New Testament teaching for disciples could be structured.

The vision has been to draw out value, by working from the detailed data in the verses themselves, to develop higher levels of understanding for personal study, and practical living. This is represented in the Figure below (Ref [4]).

The output for levels 0 to 2 are the same as previous work in two books that focus solely on the commands of Jesus:

• ‘Teach Them To Obey - All That I Have Commanded You’ - 2019, TTTO Ltd.

• ‘Teach Them To Obey - Studies For Disciples’ - 2019 - TTTO Ltd.

The difference is that for this new analysis the whole of the New Testament has been considered, rather than the Gospels, Acts, and a few other places where Jesus is quoted.

The way we have documented the results builds on the approach in Ref [5], and is consistent with the videos at Ref [6] that show how an expert can explain a concept / subject in five layers of complexity. The potential audiences in this New Testament discipleship context could be:

• Levels 0 & 1 - a child (or an uniformed enquirer about Christianity).

• Levels 0 to 2 - a new believer, or a person exploring Christianity in more depth.

• Levels 0 to 3 - someone seeking to strengthen their discipleship.

• Levels 0 to 4 - a serious disciple.

• Levels 0 to 5 - a church leader, teacher, Bible study leader, and deeply committed followers of Jesus.

Whilst we cover 5 levels of detail in this material, we don’t need to be experts to understand what is shown here. It’s to help us think more deeply about discipleship, and in a different way than we may have seen before. There are no new ‘secrets’ of the New Testament being presented, just the results of a detailed consideration of the scriptures, drawn together into a structured form. By presenting it in a layered way, there is no suggestion that something deep in the structure is less important than the Themes that sit above it. The aim has been to explain discipleship in different levels of detail to increase our understanding, as a spur to action and good works. This should be our response to salvation in Jesus as the Holy Spirit leads (and not in any sense to try and earn our way to heaven as being a disciple is all about what Jesus has already done and not what we do).

The Old Testament Law in a discipleship context

This section sets out the only element of Theology in these materials - to clarify the context of obedience to Jesus and other New Testament teaching (the New Covenant in Jesus’ blood) compared with the Old Testament law (Romans 7:5-6, Ephesians 2:14-16, Colossians 2:13-14, Hebrews 10:9). Please note that this is only one interpretation of the relevance of the Old Testament Law for Christians.

There are many references to the Law (commonly interpreted as the first five books of the Old Testament) in the New Testament. In summary, the Old Testament Law applied to the nation of Israel, to set them apart from the nations that they displaced, and who continued to cause ongoing issues for them - particularly in relation to idolatry. These Old Testament laws did not apply to the gentile nations around them as they were only given to the people of Israel.

Jesus tells us that he did not come to abolish the Law but to fulfil it (Matthew 5:17-18). When Christ was on earth the Old Testament law was still in effect (Old Covenant) but through His life (fulfilling the law), crucifixion, death, resurrection, and ascension, the New Covenant came into being and the Old Covenant was superseded (Romans 10:4, Galatians 3:23-25, and Ephesians 2:14-16, Hebrews 8:6-13). Thus the Jewish civil law and its penalties (Romans 7:6); ceremonial (sacrificial) law (Hebrews 9:11-27); dietary laws (Mark 7:18-19); and segregation laws (Acts 10:9-16 and Acts 10:27-29) ceased to apply with coming of the New Covenant. However, the moral laws remain (summarised through the 10 Commandments - although even the command to keep the Sabbath was overtaken in a specific reference from St Paul (Romans 14:5-6)}. These moral laws are repeated both by Jesus (Matthew 19:18-19, Mark 10:19 and Luke 18:20) and by Paul - (explicitly in Romans 13:9, implicitly in 1 Timothy 1:8-11 and elsewhere) in the New Testament and thus remain important for us as Jesus’ followers.

Another way of looking at it might be to distinguish between interpreting and understanding what the Bible (Old and New Testament) teaches about behaving ethically (essentially thinking about and conducting ourselves in a way that does no harm to a neighbour), and Old Testament laws that related to God’s desire for the nation of Israel to have a distinct, separate identity from the people groups around them. Christian Philosopher Ed Langerak puts it this way (Ref [7]):

“Being shaped by biblical revelation is the primary way that Christian ethics can be distinguished from alternative ethical perspectives, both religious and secular; thus one important question for a Christian ethicist is how morality (the practice) or ethics (ideas about the practice) depends on religion (convictions and commitments) or theology (critical discussion about those convictions and commitments).”

All of this does not mean that we should not read and understand the Old Testament laws since all scripture is of value (2 Timothy 3:16). The moral / ethical prohibitions of the Old Testament are still valid for Jesus’ followers to take note of and seek to apply to themselves, as the Holy Spirit empowers.

In New Covenant terms we understand that although we have done, and may continue to do, things that are ethically or morally wrong in God’s eyes, all the sins of believers have been paid for through Christ’s atonement on the cross. In responding to what Christ has done for us, we are now required to fulfil the law of love (Romans 13:8-10, 1 Corinthians 13, and Galatians 5:13-18).

How to use these resources

This material presents the results of a detailed analysis of the New Testament organised into six levels (0 to 5). Each level is fully described in terms of all of the elements that sit below it: Themes, sub-Themes, and the scriptures that are listed under each one. Although we can read each level in terms of what underpins it (top-down), working from the detailed scriptures (bottom up) reveals the reasons why each Theme and sub-Theme’s title has been phrased in the way it has.

Readers should understand that the Theme titles have been developed to draw out the teaching topics that apply to us as Jesus’ followers. These titles are brief summaries of the sets of scriptures that have been grouped below each of them. Some Theme titles may not have any specific scriptures directly listed under them because they represent a broader summary of the sub-Themes and the linked scriptures that that sit at the level(s) below. It is the groups of scriptures that are the most important part of this work; the Theme titles are labels to describe them collectively and help explain the teaching messages.

The book’s structure has been organised to allow people to use it as a resource to aid personal understanding for practical living. Extensive signposting has been used to help readers switch between the different levels of detail easily, by referencing the relevant Chapters and Sections in the levels above and below, where appropriate.

We have defined the highest level (Level 0) as the Kingdom Objective [KO1] - the main purpose and message of the New Testament for Jesus’ disciples. This is explained through three Level 1 Themes we call Kingdom Fundamentals [KF]. There are nine Level 2 Themes we have named Kingdom Practices [KP], and Levels 3 to 5 are termed Kingdom Actions [KA]. At Level 3 there are thirty eight of these actions, with some supported by further detail at Level 4 and, in some instances, Level 5. These levels are presented across 5 key illustrations and each one contains the following warning:

“This representation is designed to be a reference source for new and established disciples of Jesus. It is NOT a substitute for reading and studying well-respected Bible translations, together with suitable commentaries and other resources, to come to sound understanding of scripture. It presents Themes developed from a deep semantic analysis of Greek words and idioms in the New Testament (and the verses where they occur), and should not be read as a list of dos and don'ts. We are to be led by the Holy Spirit as we study scripture, and not live in a legalistic way. It is the scriptures that support each Theme that are most important, not the titles which summarise them. If you have questions, speak to your pastor, teacher, tutor, or other leader. Consider using the related materials that present the scriptures that underpin each Theme, and the sub-Themes, at each level.”

If you are part of a church fellowship (and you should be - for worship, sound biblical teaching, study, fellowship, and regular sharing of the Lord’s Supper), meet with others regularly to study the Bible together. Perhaps pick a Theme and consider the references that are listed under each.

Readers might choose to work through each chapter in sequence. Each gives an overview of the messages to be considered at the relevant level - firstly from the diagram(s), and secondly from the definition of each Theme and sub-Theme, and the supporting scriptures which underpin each one.

Alternatively, users may wish to pick on a subject area and consider the Themes, and scriptures that are linked to it, to understand what the New Testament is teaching on that topic.

In all cases, readers are recommended to look at the context of the passage around the quoted verse(s) - both prior to and following each scripture to get a broader understanding of the Bible passage.

There are likely to be some instances where readers will disagree with what has been grouped, or the titles that have been developed. There are many verses that have not been considered at all from a thematic perspective because the Greek words, or idioms, that have been investigated did not appear in them. However, whilst it may be possible to fit these other verses into one or more of the Themes, many may have no clear link with practical discipleship. There has been no attempt to consider each of the verses in sequence (From Matthew 1:1 through to Revelation 22:21) although someone may choose to do so.

When using the Bible verse references under each of the Themes and sub-Themes, there may be questions of theological importance that these raise. These are matters that you might need to discuss with others, guided by your pastor or teacher, to come to your own views on what is the ‘right’ understanding. In addition, this analysis has only focused upon the New Testament, to limit the scope of the work. However, Jesus’ followers should always engage with the whole of the Bible, to understand God’s broader messages to mankind and how the two Testament link and support each other.

Conventions

To make this resource space efficient, the following abbreviations have been adopted throughout this document from here forward:

Matthew=Mat, Mark=Mar, Luke=Luk, John=Jhn, Acts=Act, Roman=Rom, 1 Corinthians=1Co, 
2 Corinthians=2Co, Galatians=Gal, Ephesians=Eph, Colossians=Col, Philippians=Phl, 1 Thessalonians=1Th, 2 Thessalonians=2Th, 1 Timothy=1Ti, 2 Timothy=1Ti, Titus =Tts, Philemon=Plm, Hebrews=Heb, James=Jas, 1 Peter=1Pe, 2 Peter=2Pe, 1 John=1Jn, 2 John=2Jn, 3 John=3Jn, Jude=Jud, Revelation=Rev.

Where verses are quoted in full, the relevant wording that supports each Theme title have been underlined.

Where references are presented in curved brackets, “{3664}”, the numbers refer to the Strong’s Greek numbering system Ref [8]) that has been the semantic key that has been used as part of the analysis - for those readers who wish to consider the word in more detail (and where it might appear in other New Testament verses).

Verses and passages that are regarded as being derived from less reliable Greek or other New Testament manuscripts, or are associated with other concerns, have been square bracketed [xx] (See Appendix 1).