New Testament Outlines

Acts

Pauline Epistles (in working, approximate chronological order)

Hebrews

Catholic or General Epistles

Johannine Writings

Apocalypse

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Acts

Overview For detailed view, click any of the items in the outline below.

 

Detailed View

The Early Christian Community (1:1-26)

Mission in Jerusalem (Acts 2:1–8:1a)

Missions in Samaria and Judea—Preparing for the "Turn to the Gentiles"  (Acts 8:1b–12:25)

Missions of Barnabas and Saul (Acts 13:1–14:28)

The Jerusalem Council on Gentile Christians (15:1–35)

Missions of Paul to Asia Minor and Greece (Acts 15:36–21:14)

Paul's Arrest in Jerusalem, Trial in Caesarea, and Journey to Rome (Acts 21:15–28:31)

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1 Thessalonians

Date: Earliest extant Christian writing (A.D. 50 or 51)

Audience: congregation in Thessalonika, a Hellenistic foundation (Cassander in 316 B.C.) resettled by Rome that became the capital of the Roman province of Macedonia

From: Wrote from Corinth within in a few months of his initial preaching

Authenticity: not questioned

Integrity: (2 or 3 possible interpolations)

Themes and characteristics

 

Overview

 

Detailed View

Opening Formula (1:1)

Thanksgiving (1:2–10)

Body (2:1–3:13)

Concluding Formula (5:23–28)

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2 Thessalonians

Opening Formula (1:1–2)

Thanksgiving for Thessalonians’ faith and prayer, which will save them at the Parousia (1:3–10)

Prayer addition (1:11–12)

Body (2:1–3:16)

Concluding Formula: blessings and greeting (3:17–18)

 

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Galatians

Date: Between A.D. 48-60, although mid-50's the most probable time

Audience: South Galatia (Antioch, Derbe, Lystra, etc., evangelized in first missionary journey) or North Galatia (native Galatian communities, perhaps proselytized during second missionary journey, see Acts 16:6)

From: Antioch (if early), Ephesus, Macedonia, even Rome (scribal guess in subscription)

Authenticity: not questioned

Integrity: not questioned

Themes and characteristics: Defense Paul’s credentials (not an apostle of man but of Jesus Christ) and his gospel (justification by the faith of Christ and not the works of the law)

 

Overview For detailed view, click any of the items in the outline below.

 

Detailed View

Salutation (1:1-5)

No customary thanksgiving!

Introduction (exordium, 1:6-10): "There is no other gospel . . ."

Apologia ("defense," 1:11-21)

Proofs (3:1-5:1): centerpiece consisting of 6 examples proving that justification is by faith not the works of the law

Ethical Exhortation: Walk by the Spirit (5:1-6:10)

Conclusion, including personal signature (6:11-18)

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Philippians

Date and Place of Origin: Open (dependant upon where Paul was imprisoned when he wrote it; see Phil 1:7, 13–14, 17; here accepted as an early imprisonment letter)

Audience: the Church at Philippi (evangelized in the Second Missionary Journey; see Acts 16:11–40)

Authenticity: not questioned

Unity and Integrity:

Themes:

 

Overview

Detailed View

Opening Formula (1:1–2)

Thanksgiving (1:3–11)

Body (1:12–4:20)

Concluding Formula: Final Greetings and Benediction (4:21–23)

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Philemon

Date and Place of Origin: Open (another early imprisonment letter)

Audience: Philemon, head of a house-church; Apphia (probably his wife); Archippus (perhaps his son), and the branch in his house

Authenticity, Unity, and Integrity: not disputed

Purpose: To intercede on behalf of Onesimus, a slave, with his master, Philemon (a typical Classical letter of intercession or recommendation)

 

Opening Formula (1:1–3)

Thanksgiving (1:4–7)

Body (1:8–22)

Concluding Formula (1:23–25)

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1 Corinthians

Date and Place of Origin: A.D. 56-57 from Ephesus

Audience: Mixed Jewish and Gentile church at Corinth

Integrity

Problems: Internal divisions, pride over special knowledge and gifts, moral misbehavior arising from doctrinal misunderstandings

 

Overview For detailed view, click any of the items in the outline below.

Salutation (1:1-3)

Thanksgiving (1:4-9)

Body (1:10-16:18)

Conclusion (16:19-24)

 

Detailed View

Salutation (1:1-3, Letter B)

Thanksgiving (1:4-9)

Body (1:10-16:18)

Conclusion (16:19-24)

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2 Corinthians

Date: Late summer/early autumn A.D. 57 from Macedonia

Audience: Church in Corinth addressed in 1 Cor

Unity: Possible that more than one letter (some scholars assert anywhere from 2 to 5) have been combined

Integrity: Some think that 6:14–7:1 is an interpolation (a copyist or editor has added some non-Pauline material)

 

Overview For detailed view, click any of the items in the outline below.

Opening Formula (1:1–2)

Thanksgiving (1:3–11)

Body (1:12–13:10)

Paul’s Relations with the Corinthian Christians (1:12–7:16)

The Collection for the Jerusalem Poor (8:1–9:15)

Paul’s Defense of His Apostolic Authority (10:1–13:10)

Concluding Formula (13:11–13)

 

Detailed View

Opening Formula (1:1–2, Letter D)

Thanksgiving: Paul’s Blessing after Afflictions (1:3–11)

Body (1:12–13:10)

Concluding Formula (13:11–13)

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Romans

Date: Winter of A.D. 57/58 from Corinth; Paul sent the letter with Phebe, a "deaconess" (diakonos m/f, "servant," perhaps here the equivalent of a relief society president?) from Cenchreae, the port of Corinth.

Audience: Roman Christians, in a church where Paul had not yet visited, although he knew individual members

Unity and Integrity: A minority of scholars believe that the commendations of 16:1–23 were added later; it is just as possible that the absence of this section in some mss. reflects later editing when the letter was adopted for general use

Purpose: Current Jewish rejection of the gospel has not annulled its election—there is one gospel for all mankind, although God’s promises to Israel required that it come "to the Jew first." All must live by faith.

 

Overview For detailed view, click any of the items in the outline below.

Opening Formula (1:1–7)

Thanksgiving (1:8–10)

Paul’s Desire to Visit Rome (1:11–15)

Body (1:11–15:33)

Conclusion (16:1–27)

 

Detailed View

Opening Formula (1:1–7)

Thanksgiving (1:8–10)

Paul’s Desire to Visit Rome (1:11–15)

Body (1:16–15:33)

Conclusion (16:1–27)

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Colossians

Authenticity: The differences in style and the perceived differences in doctrinal outlook have led many, but not all, secular scholars to suggest that it is pseudonymous (written by someone acting "in the Pauline tradition). Most of their objections can be met, however.

Date: A later "imprisonment letter," Colossians may have been written from Ephesus in A.D. 54–56, but it is different enough from Philippians and Philemon that it was probably written A.D. 61–63 from Rome. If pseudonymous, it may have been written in the A.D. 80's from Ephesus.

To: Christians in Colossae, together with Laodicaea and Hierapolis part of an inland tri-city area in the Lycus valley of northern Asia (Phrygia). Evangelized by Epaphras (the Epaphroditus of Philippians?), it was a city that Paul had never visited.

Unity and Integrity: little evidence that the letter includes fragments of several letters, although the Christ Hymn of 1:15–20 may have been an existing hymn that antedated Paul.

Focuses: Christ’s Lordship, in order to counter the claims of false teachers (probably syncretists who mixed elements of Judaism, mystery religions, and gnosticism); Christian ethics, particularly the "Household Code" governing family and other personal relationships.

 

Overview For detailed view, click any of the items in the outline below.

Opening Formula (1:1–2)

Thanksgiving (1:3–8)

Body (1:9–4:6)

Pauline Indicative (teaching, 1:9–2:23)

Pauline Imperative (exhortation, 3:1–4:6)

Concluding Formula (4:7–18)

 

Detailed View

Opening Formula (1:1–2)

Thanksgiving (1:3–8)

Body (1:9–4:6)

Concluding Formula (4:7–18)

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Ephesians

Authenticity: Many secular scholars consider this letter pseudonymous (written by someone acting "in the Pauline tradition"). The author, however, identifies himself as Paul (1:1; 3:1; cf. 3:7, 13; 4:1; 6:19–20), and latter-day revelation suggests no other author.

Date: Like Colossians, Ephesians was probably written A.D. 61–63 from Rome (a later imprisonment letter). If pseudonymous, it may have been written in the A.D. 80's from Ephesus.

To: Pauline Christians throughout western Asia Minor.

Unity and Integrity: The unity of this letter is not debated, but many early mss. lack "in Ephesus." This, the lack of the usual named greetings at the end (see :21–23), and repeated references to "all the saints" have led many to believe that this was a circular letter meant to be copied and sent to many churches in the province of Asia.

Focuses: Rather then respond to a particular occasion or problem, this letter talks about the Church in universal terms and illustrates how God accomplishes his purposes in the Christian community. Ephesians reflects a perspective of the cosmic nature of God’s plan and the believer’s place in it.

 

Overview For detailed view, click any of the items in the outline below.

Opening Formula (1:1–2)

Thanksgiving Doxology (1:3–23, unusually long!)

Body (2:1–6:20)

Concluding Formula (6:21–24)

 

Detailed View

Opening Formula (1:1–2)

Thanksgiving Doxology (1:3–23, unusually long!)

Body (2:1–6:20)

Concluding Formula (6:21–24)

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Pastoral Letters (or Epistles)

Letters to Titus and Timothy

Titus is known only from the Pauline correspondence

Timothy is known from Acts and the letters of Paul

Date and Order

Working Dates: Titus and 1 Timothy c. A.D. 65; 2 Timothy c. A.D. 66–68

 

Titus

Opening Formula: Greeting to Titus (1:1–4)

Body (1:5–3:11)

Concluding Formula: Greetings and a Blessing (3:12–15)

 

1 Timothy

Opening Formula: Greetings to Timothy (1:1–2)

Body (1:3–6:19)

Conclusion: Charge to Timothy and Blessing (6:20–21)

The Body of this Letter Is Not as Tightly Structured as Many of the Others, Some Subjects Being Treated in Several Sections Scattered Throughout. Accordingly it Is Useful to Study this Letter by Themes (see Brown INT, 656–62.):

 

2 Timothy

Opening Formula: Greeting (1:1–2)

Thanksgiving: Paul’s Gratitude for the Faithfulness of Timothy and Recollection of His Family Background (1:3–8)

Body (1:6–4:18)

Concluding Formula: Final Greetings and Benediction (4:19–22)

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Hebrews

Date: Written either in A.D. 60's (before the destruction of the Jerusalem Temple, which is never mentioned) or in the A.D. 80's (after the temple was destroyed, because of the emphasis on a heavenly temple and the replacement of the Mosaic system)

From: Not identified, but greetings are extended from "those from Italy" (13:24), perhaps Jewish Christians living in Rome or Italy or, more likely, Jews from Rome away from home in Jerusalem or elsewhere (see Acts 2:10).

To: Not specified, but presumably to Jewish Christians (hence the title "To the Hebrews") or to other Christians attracted to or influenced by the Jewish temple cult. The addressees may have themselves lived in Italy (see above).

Authorship: Not identified in the text; the attribution to Paul in the title appears late

Genre: "Hebrews begins like a treatise, proceeds like a sermon, and closes like an epistle (H.E. Dana). Yet not simply a theological treatise, because it has an apologetic purpose, defending the superiority of Christ and preventing the readers from lapsing back to the Mosaic system. Also, it is more of a homily (closely connected to scriptural texts) rather than a sermon (more topical). Only 13:1–25 reads like a letter or epistle.

Theme: Through Christ faithful Christians have direct access to God. Confident in their covenant relationship with God, the faithful should follow Christ’s example of obedience and patience in the face of persecution.

 

Overview  For detailed view, click any of the items in the outline below

Introduction (Treatise): God Has Spoken by His Son (1:1–3)

Body (Homily)

Conclusion (Epistle)

 

Detailed View

Introduction: God Has Spoken by His Son (1:1–3)

Superiority of Jesus as God’s Son (1:4–4:13)

Superiority of Jesus’ Priesthood (4:14–7:28)

Superiority of Jesus’ Sacrifice and Ministry (8:1–10:18)

Availing Oneself of Jesus’ Priestly Work: Faith and Endurance (10:19–12:29)

Ethical Exhortations: Injunctions about Practice (13:1–19)

Conclusion: Blessings and Greetings (13:20–25)

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James

Genre: A homily based on scriptural references and the teachings of Jesus employing the diatribe style; shaped in letter format in its opening and focusing on practical religion, somewhat in the tradition of OT Wisdom Literature

Authorship: From "James, a servant of God and the Lord Jesus Christ." Not likely to be James the son of Zebedee (brother of John) or James the son of Alpheus (James the Less). Traditionally attributed to James the Just, "the brother of the Lord."

Date: If by James the Just, before A.D. 62, when he was executed by the Sanhedrin. An early date is further supported by its lack of sophisticated theology, its practical OT morality, and its strong echoes of the teachings of Jesus that seem to come from an oral tradition rather than the later canonical gospels.

Place: A Palestinian origin seems probable, not only because of the letter’s traditional association with James the Just but because of its references to the climate and agriculture of the holy land.

Audience: "To the twelve tribes which are scattered abroad," apparently to Jewish Christians of the Diaspora (or after the scattering of the Jerusalem Church in Acts 8:1), although it could refer to the Church as a whole as "New Israel"

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Jude

Genre: a general letter of exhortation not addressed to any particular community but treating the problem of false teachers or "intruders."

Authorship: "Jude (Greek for Judas), the servant of Jesus Christ, and brother of James." Like James, he is humble about his family connection with the Savior. "Missionary-apostles," the brothers of the Lord were leaders in the Jewish Christian community, and Jude’s grandsons were still leading the Christians in Palestine in the time of the emperor Trajan (A.D. 98–117, see Euseb. Eccl Hist 3.19–20)

Date: no internal indication, anywhere from A.D. 50–100, but perhaps one of the earliest NT documents

From/To: Probably from the Palestine area where the brothers of Jesus were important leaders to Christians influenced by the Jerusalem church

 

Opening Formula (1:1–2)

Body (1:3–23)

Concluding Formula: Doxology (1:24–25)

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1 Peter

Date: A.D. 60–63

To: Christian congregations, mostly in northern Asia Minor and perhaps proselytized by the Jerusalem Church rather than by Paul. Referred to as "exiles of the diaspora," this is probably an application of the "scattering" image to Christian Gentiles.

From: Probably Rome, although "Babylon" as a name for the imperial capital was more common after the destruction of Jerusalem in A.D. 70. Here it could be used for Rome in the sense of the capital of "the world," although a minority propose identification with historical Babylon on the Euphrates (although there is no attested mission of Peter to this area).

Authenticity: Quality of the Greek may be explained by the use of a secretary, apparently Silvanus (cf. Silas of Acts 15ff), although 5:12 could refer to Silvanus’ serving as a courier. Some scholars see pseudonymity, with composition by a disciple in a "Petrine School" or tradition.

Genre: Some see this as a homily or as baptismal instruction, but it otherwise seems to be a general epistle.

Theme: Rather than abandon the world, Christians must make a positive difference in society and set an example of the believers

 

Opening Formula (1:1–2)

Body (1:3–5:11)

Concluding Formula (5:12–14)

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2 Peter

Date: Shortly before Peter’s martyrdom, c. A.D. 64/65 (compare to 2 Timothy)

To: Same audience as 1 Peter (3:1), although it is assumed that the recipients are by this time familiar with some of Paul’s letters (3:15–16)

From: Probably Rome

Genre: a general letter, but it reflects much of the Jewish "testament" genre, which provides for teachings to be remembered and the future foreseen

Authenticity: Many secular scholars propose pseudonymity, citing the significant differences in style and outlook (particularly the acceptance of a delayed Parousia).

Purpose: Further addresses the ethical transition from a Jewish to pagan environment; stresses the scriptural and authoritative basis necessary to counter false teaching; teaches the reality of the Parousia, even if it is delayed

 

Opening Formula (1:1–2)

Body (1:3–3:16)

Concluding Exhortation and Doxology (3:17–18)

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1 John

Authorship: No direct internal evidence, but style, vocabulary, and subject matter tie it very closely to the Gospel of John, the witness of the "Beloved Disciple." External evidence (from patristic authors) identified the writer as the apostle John. Some outside scholars posit an author from the Johannine tradition rather than John himself.

Date: Unclear, but probably soon after the writing of the Gospel of John (which may have reached its final form c. A.D. 90), hence a. A.D. 100.

Place: No evidence from the text but traditionally from Ephesus.

To: Johannine Christians who have suffered a schism over internal struggles over doctrine.

Integrity: The "Johannine Comma" (5:6–8) is clearly an interpolation stemming from a Latin theological gloss.

Genre: A theological treatise or a doctrinal homily rather than a letter in format, although it was sent to a "general" audience and is usually termed an epistle.

Message: Stay with the gospel that was preached "from the beginning." Christ was the word in very flesh, and Christians must follow his teachings.

 

Overview

Prologue: the Word of Life (1:1–4; Cf. John 1:1–18)

Part 1: God is Light (1:5–3:10)

Part 2: God is Love (3:11–5:12)

Epilogue: Final Charges and Warnings (5:13–21)

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2 John

Author: Identified only as "the Elder," but clearly a general leader with authority over many congregations. Points of style and the theme love connect it closely with 1 John and support the assumption that it was the apostle John.

Date and Place: Similarities with 1 John suggest that it was also written about A.D. 100, probably from Ephesus.

To: Written to "the elect lady and her children," probably a church and its members. Seemingly Johannine Christians distant from the elder who are threatened by traveling teachers preaching schismatic doctrines, probably the same as those contested in 1 John.

Unity and Integrity: Not disputed.

Genre: A true letter.

 

Overview

Opening Formula: Address and Greeting to the Church (1:1–3)

Body (1:4–12)

Concluding Formula (1:12–13)

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3 John

Author: "The Elder" of 2 John, presumably the apostle John late in his open Old World ministry.

Date and Place: Reflecting continued attempts to deal with the situations described in 1 and 2 John, it was probably written sometime after those letters, i.e. shortly after c. A.D. 100.

To: Gaius, a friend of the Elder, who has suffered from the usurpation of Diotrephes.

 

Overview

Opening Formula: Address and Greeting to Gaius (1:1–2)

Body (1:3–14)

Concluding formula (1:13–15)

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Revelation

Attributed Author: "John" (1:1, 4, 9), a Jewish-Christian prophet; early patristic evidence and latter-day revelation confirm his identity as the apostle John, son of Zebedee and brother of James. Later patristic evidence identified him with a separate "elder," and much modern scholarship tries to question the traditional identification.

Date: Either late in the reign of Nero (c. A.D. 64–68) or, more probably, in the later phases of the reign of Domitian (c. A.D. 92–96)

To: "Seven Churches" in Asia Minor (1:4; 2:1-22)

From: Island of Patmos, perhaps put in final form in the Roman Province of Asia (possibly the city of Ephesus itself)

Unity and Integrity: a single work, but possible composed in stages, incorporating some older apocalyptic materials; some scholars see two apocalypses have been joined.

Literary Genre: an "apocalypse" (1:1; 4:1), with an epistolary frame (letter-like introduction and conclusion - 1:4; 22:21)

Language: highly symbolic Greek, including some Semitic influences

Purpose: to encourage Christians to preserve faith in the midst of trials and tribulations (cf. 13:10b; 14:12); to reveal the full glory and majesty of Christ in his role as Judge and King

 

Overview

Prologue (1:1–3)

Letters to the Seven Churches (1:4–3:22)

Opening formula (1:4–8)

Inaugural Vision: The Heavenly Christ (1:9–20)

Seven Letters (2:1–3:22)

First Revelatory Experience (4:1–11:19)

Second Revelatory Experience (12:1–22:5)

Epilogue and Blessing (22:6–21)

 

Detailed View

Prologue (1:1–3)

Letters to the Seven Churches (1:4–3:22)

Opening formula (1:4–8)

Inaugural Vision: The Heavenly Christ (1:9–20)

Seven Letters (2:1–3:22)

First Revelatory Experience (4:1–11:19)

Second Revelatory Experience (12:1–22:5)

Epilogue and Blessing (22:6–21)

 

 

 

 

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