Tag: <span>06 NT</span>

For Whom were the Gospels Written? (Bauckham, 1999)

My title – For whom were Gospels written? – could be analysed into two distinct questions, only one of which I intend to tackle this morning. One could ask: Were Gospels written for Christians or for non-Christians? This question has sometimes been discussed, particularly in the case of the Gospels of Luke and John, since a minority of scholars have argued that those Gospels were written as apologetic or evangelistic works, not for Christians but for outsiders. On this question I shall go with the general consensus, that all Gospels were intended primarily for Christians, without arguing that point. It does deserve to be argued, but I have another agenda this morning. I will only say that it seems to me that, if any of the evangelists did envisage reaching non-Christian readers, they would have to have envisaged reaching them via Christian readers, who could pass on copies of Gospels to interested outsiders through personal contact. So the Christian audience would in any case remain primary.

The second question one could ask, and the one I invite you to ask this morning is: Were the Gospels written for a specific Christian audience or for a general Christian audience? Was, for example, Matthew written for Matthew’s own church, the so-called Matthean community, or was it written for the purpose of circulating widely around the churches? Are a Gospel’s implied readers a specific Christian community, or are they the members of any and every Christian community of the late first century to which the Gospel might circulate? Whereas my first question has sometimes been discussed, with some substantial arguments deployed in its discussion, this second question is remarkable for having never, so far as I can tell, been discussed. No space remotely approaching even the scope of this lecture this morning has ever been devoted in print to arguing the case one way or the other.

The Decline of Progress and the Prospects for Christian Hope (Bauckham, 1999)

The vocation of Christians is ‘to bear the witness of Jesus’ (Rev. 12:17; 19:10), i.e. the witness Jesus himself, ‘the
faithful witness’ (1:5; 3:14), bore to God and God’s rule in his life and death. Witness in the face of the Roman imperial idolatry meant faithful witness in suffering and as far as death if necessary.

The Relevance of Revelation (Bauckham, 1996)

Revelation is the Bible’s climactic and concluding prophecy. Writing deliberately in the tradition of the Hebrew prophet, the prophet John gathers up and completes their contributions to the overall theme of biblical prophecy: the coming of God’s kingdom in all the world. His own prophetic revelation discloses the way in which the universal kingdom of God is finally to come, through Jesus the Messiah and his people.

In order to read Revelation appropriately, we need to recognize equally the way it relates to its original context and the way it transcends that context and continues to address the church in all periods. Like all biblical prophecy, Revelation addressed a concrete historical situation— that of Christians in the Roman province of Asia at the end of the first century CE— with the purpose of enabling them to discern the purpose of God in that situation and to respond in an appropriate way. So although the prophecy concerns the final victory of God’s rule over all evil and the final completion of God’s purpose in the new creation of all things, it portrays the coming of God’s kingdom in direct relation to the situation of its first readers. The eschatological future is envisaged in terms of its impact on the present, so that the first readers might see how to live in their own situation in the light of the coming kingdom. This means that we cannot ignore the situation of the first readers if we are to perceive correctly the continuing relevance of Revelation to later readers.