How to Read the New Testament

Everyone I know seems to be reading the Bible these days in search of answers. That is usually a good thing but not always. In fact, too many of the Biblical discussions I get into with friends and family members relate to the “End Times” and whether they are upon us. That is a shame because reading the Bible can enrich one’s daily life provided one is not obsessed with using it as a device to decipher the future.

Because of one relatively simple error in dating one book of the New Testament, author Tim LaHaye has misled tens of millions of people into thinking that a great time of tribulation is near. He has Christians everywhere looking for signs of an emerging anti-Christ and, ultimately, in a cowardly fashion, looking forward to a time when Christ will rapture his church away from earthly troubles.

If Christians would simply study the New Testament themselves – instead of relying upon 21st Century “prophets” writing fictional books for 21st Century profits – they would arrive at a few very simple conclusions:

2. The anti-Christ was Nero, not some world figure yet to emerge in the 21st Century.

3. The tribulation occurred in the First Century around the time of the destruction of the Temple in Jerusalem in 70 AD.

5. The words of Jesus in Matthew 24 plainly reveal that most of the discourse in The Revelation to John is based on events in the First Century.

Once an individual realizes he is stuck here on earth and will not be raptured away from all of his troubles, he can begin to read the Bible the way it was intended to be read. I have a word of advice for those who have never really thought about reading the Bible as an end in itself rather than as a means to some goal such as predicting the future. My advice is actually borrowed from a friend who received a moving card from his wife just a few months ago.

After receiving the cherished card from his wife, my friend would sneak into their bedroom late at night (she always fell asleep while he was finishing his last TV show). After giving her a kiss while she was sleeping, he would take the card off his dresser and go into the spare room to read it by the light of a small lamp.

There were certain lines he would read three and four times over: “It is a privilege to know you, to share myself with you,” “I never knew such a person could exist until I met you,” and “You lift my spirits to places where my troubles seem so much farther away.”

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It was wonderful to hear that a dear friend had found his “soul mate” and all of the joy that comes from lifelong companionship. But, at the same time, I could not listen to his story without thinking of all the other friends I know who have suffered through a painful divorce or, in some cases, never even met someone with whom they share a special bond of love. And some are growing older and lonelier by the day.

But, recently, I received a new insight into what seems to be an unfair distribution of soul mates among God’s children. It came as I was listening to a pastor named “Mike” whose last name I do not even know. His message was broadcast from Port City Church in Wilmington to a theater rented out to handle the overflow of his growing congregation.

He urged each member of his church to read the First Letter of John during the coming week. He also urged them to read it as if it were written just for them by someone who is madly in love with them.

I was so intrigued by this take on the proper approach to reading the New Testament epistle that I immediately bought a copy of the English Standard Version – a version I’ve been meaning to read for quite some time. Later that night I opened it and started reading by the light of a small lamp:

“…Whoever says he is in the light and hates his brother is still in darkness. Whoever loves his brother abides in the light, and in him there is no cause for stumbling… I am writing to you, little children, because your sins are forgiven for his name’s sake … Beloved, we are God’s children now, and what we will be has not yet appeared; but we know that when he appears we shall be like him, because we shall see him as he is. And everyone who thus hopes in him purifies himself as he is pure… We know that everyone who has been born of God does not keep on sinning, but he who was born of God protects him, and the evil one does not touch him…”

After reading those lines, it occurred to me that I had only been skimming through this great epistle on my last several runs through the New Testament. My zeal to get to The Revelation to John has been such that I have hardly noticed those great words in the years following the attacks of 911.

We all need to learn to read the Word as if it were written for us personally by someone who could not love us more. When we cannot get enough of it in the here and now, the future seems so much less important. And a little uncertainty is hardly the end of the world.

"Next Clement of Alexandria indirectly, but I think clearly, confirms the statement. In relating the well-known story of St. John and the robber, he speaks of it as acted out by the apostle on his return from exile in Patmos, 'after the death of the tyrant;' and represents him as at that time an infirm old man.

Here is the story from Clement about the Apostle John with highlights by myself:

XLII. And that you may be still more confident, that repenting thus truly there remains for you a sure hope of salvation, listen to a tale, which is not a tale but a narrative, handed down and committed to the custody of memory, about the Apostle John. For when, on the tyrant's death, he returned to Ephesus from the isle of Patmos, he went away, being invited, to the contiguous territories of the nations, here to appoint bishops, there to set in order whole Churches, there to ordain such as were marked out by the Spirit.

Having come to one of the cities not far off (the name of which some give), and having put the brethren to rest in other matters, at last, looking to the bishop appointed, and seeing a youth, powerful in body, comely in appearance, and ardent, said, "This (youth) I commit to you in all earnestness, in the presence of the Church, and with Christ as witness." And on his accepting and promising all, he gave the same injunction and testimony. And he set out for Ephesus. And the presbyter taking home the youth committed to him, reared, kept, cherished, and finally baptized him. After this he relaxed his stricter care and guardianship, under the idea that the seal of the Lord he had set on him was a complete protection to him. But on his obtaining premature freedom, some youths of his age, idle, dissolute, and adepts in evil courses, corrupt him. First they entice him by many costly entertainments; then afterwards by night issuing forth for highway robbery, they take him along with them. Then they dared to execute together something greater. And he by degrees got accustomed; and from greatness of nature, when he had gone aside from the right path, and like a hard-mouthed and powerful horse, had taken the bit between his teeth, rushed with all the more force down into the depths. And having entirely despaired of salvation in God, he no longer meditated what was insignificant, but having perpetrated some great exploit, now that he was once lost, he made up his mind to a like fate with the rest. Taking them and forming a band of robbers, he was the prompt captain of the bandits, the fiercest, the bloodiest, the cruelest.

Time passed, and some necessity having emerged, they send again for John. He, when he had settled the other matters on account of which he came, said, "Come now, O bishop, restore to us the deposit which I and the Saviour committed to you in the face of the Church over which you preside, as witness." The other was at first confounded, thinking that it was a false charge about money which he did not get; and he could neither believe the allegation regarding what he had not, nor disbelieve John. But when he said "I demand the young man, and the soul of the brother," the old man, groaning deeply, and bursting into tears, said, "He is dead." "How and what kind of death?" "He is dead," he said, "to God. For he turned wicked and abandoned, and at last a robber; and now he has taken possession of the mountain in front of the church, along with a band like him." Rending, therefore, his clothes, and striking his head with great lamentation, the apostle said, "It was a fine guard of a brother's soul I left! But let a horse be brought me, and let some one be my guide on the way." He rode away, just as he was, straight from the church. On coming to the place, he is arrested by the robbers' outpost; neither fleeing nor entreating, but crying, "It was for this I came. Lead me to your captain;" who meanwhile was waiting, all armed as he was. But when he recognized John as he advanced, he turned, ashamed, to flight. The other followed with all his might, forgetting his age, crying, "Why, my son, do you flee from me, your father, unarmed, old? Son, pity me. Fear not; you have still hope of life. I will give account to Christ for you. If need be, I will willingly endure your death, as the Lord did death for us. For you I will surrender my life. Stand, believe; Christ has sent me."

And he, when he heard, first stood, looking down; then threw down his arms, then trembled and wept bitterly. And on the old man approaching, he embraced him, speaking for himself with lamentations as he could, and baptized a second time with tears, concealing only his right hand.

Assuming John was 13 (young but not unreasonably so) at the time when Christ began His ministry (30AD), then by 95AD, John would have been 82 years old. If he would have been release from Patmos in 68AD, John would have been 55 years old.

Clements talks about John (after being released from Patmos), blessing a boy, who becomes involved in all sorts of nefarious activities over time. After some amount of time goes by, and John has wandered all around the country sides establishing churches and bishops, they call John back, who then hops a horse and rides across the countryside. Now given the account above, and realizing that there seems to be a substantial amount of time that has past, does the Apostle John’s actions sound like he’s 82 or 55 (realizing that he would be closer to 90)? Does it sound pausible that a 90 year old man (in those days) would hop a horse and ride hard to find a lost soul?

Given this story do you think Clements “represents him [sic: John] as at that time an infirm old man.” as Elliot claims. I don’t think so. Elliot obviously made up this statement to support his own contention. Too bad people didn’t have the Internet back then to check it out.

Given this story do you think Clements "represents him [sic: John] as at that time an infirm old man." as Elliot claims. I don't think so. Elliot obviously made up this statement to support his own contention. Too bad people didn't have the Internet back then to check it out.

Which is why I harp on trying to learn the ramifications of our beliefs -- what is the result of believing this as opposed to that? (Because if we can see outcomes according to our beliefs, you can be sure Satan does, too, and those who conspire with him, knowingly or otherwise, in order to manipulate us and the future.)

So here we have two different dates and thus two different interpretations of the past and then, inevitably, of the future.

Now who wants us fearful and hesitant and uncertain of Christ's earthly as well as spiritual ownership over this planet? Who benefits by telling Christians Christ's victory on the cross results in a world that slides into seclusion, apathy, apostasy and a silencing of the Great Commission?

Obviously, those who are trying to accomplish exactly that benefit by this interpretation of Scripture.

Alternately, who benefits by believing Christ rules today? I just read this short Q & A by R.C. Sproul and it's irrefutable...

Has Satan been given dominion over the earth until Jesus returns? If so, why was he given this authority?
There's only one supreme Lord over all the world, and that's God. We are told in the Old Testament that this whole concept of dominion was shared with Adam and Eve. Man was given dominion over the earth to be vice-regents for God, that is, vice kings to represent God's reign on this planet. Of course, we made a terrible mess out of it, and we were subjected more and more to the power of Satan. That power of Satan was dealt not just a significant blow but a fatal blow by Christ in his incarnation.
We're told, first of all, that God the Father gives to Jesus all authority in heaven and on earth. In his ascension, Christ is seated at the right hand of God, where he is crowned as the King of kings and the Lord of lords. That was a tremendous blow to all worldly or satanic powers, principalities, and spiritual wickedness in high places. So if you ask me who is in dominion over this world right now, I think the New Testament is perfectly clear on that. The one who is in dominion is the Lord. The Lord God omnipotent reigns, and the Lord Christ reigns over this world right now. His kingdom may not be of this world, but it certainly includes this world, and Jesus has all authority over heaven and earth.
Even at this moment, as I'm discussing this question, Satan's authority and power are limited and subordinate to the authority that is vested in Christ. Christ right now is the king of this earth. His kingdom is invisible, and not everybody acknowledges it. People are giving more allegiance to the prince of darkness than to the Prince of Peace, but that is an act of usurpation on the part of Satan. His power is restricted, limited, and temporal. What has happened briefly is this: The power and authority of Satan has been dealt a fatal blow by Christ. The Cross, the Incarnation, the Resurrection, and the Ascension tremendously weakened any power or authority that Satan enjoyed, but it didn't annihilate him. That will come later, when Christ completes his work of redemption with the consummation of his kingdom. All things will be brought into captivity to him, and every knee will bow to him, including the fallen angels, who will bow in submission to his authority.

God HAS preserved his word, and all the hoopla about the "satanic attempt to corrupt the word of God" is just silliness.

Yes, God has preserved His word, but it's no thanks to the many truly idiotic versions which have sprung up in order to...

•1) get around copyright law by changing the text just enough to warrant a new copyright and thus commissions, unlike the KJV which is not under copyright and freely published

•2) dilute the message of the gospel with hundreds of deletions

•3) slowly permeate the Scriptures with gender neutral pronouns and homosexual-pandering idioms

•4) incorrectly base Scripture on scraps of Alexandrian text which are of dubious origin (garbage cans and the Vatican library.)

•5) surreptitiously accept a variety of changes which are found in the Catholic Bibles and not found in the Geneva and KJV Bibles.

Westcott and Hort were spiritualists, men not fit to translate a grocery list, let alone Scripture. They were active members in England's Ghost Society who believed in reincarnation and questioned the Trinity.

I'm not a believer in the KJV because of some misplaced, racist sense of English superiority. Nor do I believe the KJV is inerrant. Only the originals are without error, and none exists, as God wills.

I do believe, however, that God ordained the compilation and publishing of His word at a time when Elizabethan English was at its most lush. It's no coincidence the KJV is Shakespeare's Bible.

Prose is defined as words in their best order. Poetry is defined as the best words in the best order. The King James Bible is poetry in order to most perfectly present and preserve His word and will.

Exactly as God ordained.

There is no such "scholarship;" there is only a single, imprecise reference from Irenaeus. Read from Harley's link... DATING THE BOOK OF REVELATION

So Irenaeus's writings are not scholarship??? Is that your claim??? His works were circulated shortly after the circulation of the Book of Revelation, and yet his statement was never challenged. How about Eusebius's Ecclesiastical History Book III:

Chapter 17. The Persecution under Domitian.

"Domitian, having shown great cruelty toward many, and having unjustly put to death no small number of well-born and notable men at Rome, and having without cause exiled and confiscated the property of a great many other illustrious men, finally became a successor of Nero in his hatred and enmity toward God. He was in fact the second that stirred up a persecution against us, although his father Vespasian had undertaken nothing prejudicial to us."

Chapter 18. The Apostle John and the Apocalypse.

"1. It is said that in this persecution the apostle and evangelist John, who was still alive, was condemned to dwell on the island of Patmos in consequence of his testimony to the divine word.

2. Irenæus, in the fifth book of his work Against Heresies, where he discusses the number of the name of Antichrist which is given in the so-called Apocalypse of John, speaks as follows concerning him: 3. "If it were necessary for his name to be proclaimed openly at the present time, it would have been declared by him who saw the revelation. For it was seen not long ago, but almost in our own generation, at the end of the reign of Domitian."

4.To such a degree, indeed, did the teaching of our faith flourish at that time that even those writers who were far from our religion did not hesitate to mention in their histories the persecution and the martyrdoms which took place during it. 5. And they, indeed, accurately indicated the time. For they recorded that in the fifteenth year of Domitian, Flavia Domitilla, daughter of a sister of Flavius Clement, who at that time was one of the consuls of Rome, was exiled with many others to the island of Pontia in consequence of testimony borne to Christ."

According to Eusebius, it was thus well known in even non-Christian circles just exactly when the persecution took place during which John had been exiled to the Isle of Patmos.

Perhaps Irenaeus and Victorinus and Eusebius should have published their works anonymously, then Preterists would probably believe them more readily.

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