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John the Apostle: Bible Biography, Facts and Death

J ohn the Apostle was one of the 12 disciples of Christ. This disciple was one of the sons of Zebedee who followed our Lord. His story extends many years past the earthly ministry of Christ. John was known as an apostle, author, and the only apostle who was not killed by martyrdom, though not from lack of trying.

John the Apostle

We get the vast majority of our information about John from the pages of the four gospels. We know that John was the younger brother of James and the son of Zebedee (Mark 10:35; Luke 5:10). Though not directly stated, we know that John was called the beloved disciple, or “the disciple whom Jesus loved” (John 21:20-24). His occupation was as a fisherman before he and his brother became disciples of Christ .

John and James were cousins to Jesus as their mother Salome was the sister of Jesus’ mother Mary (Matthew 27:56; Mark 15:40). The two brothers were some of the first disciples of Jesus. Based on the language in John chapter 1 it is believed that John was probably the unnamed disciple of John the Baptist. John never refers to himself directly in the book that bears his name.

The two brothers, James and John, were called the sons of thunder by Christ. They seem to have been even tempered men, but there is one story at the end of Luke 9 where they asked Jesus if He wanted them to call down fire from Heaven to consume the unbelieving Samaritans. They must not have been completely docile men for Christ to refer to them as the sons of thunder and to be willing to call down God’s wrath (Mark 3:17; Luke 9:51-56).

Peter, James and John must have had a special relationship with the Lord because of the many times the Bible talks about those three to the exclusion of the other disciples. They were with Christ on the mount of transfiguration (Matthew 17:1-13; Luke 9:27-36). They (along with Andrew) were with Him for the healing of Jairus’ daughter (Mark 5:37). They were also the inner circle of prayer warriors in the Garden of Gethsemane (Matthew 26:37).

The book of the Revelation was written about the vision that John saw while banished to the Greek island of Patmos on the Aegean sea.

John the Author

John wrote 5 books in the New Testament. He wrote The Gospel According to John, First, Second and Third John, and he was the penman of the Book of the Revelation of Jesus Christ.

All of his books were written later in life and after all the other books in the Bible were recorded. We don’t know the exact time or order of the books having been written, but here are some possible dates:

The Gospel According to John: AD 80 to 98
First, Second and Third John: AD 90 to 95
The Book of the Revelation of Jesus Christ: AD 94 to 98

Of course we know God inspired the Bible and that it was written with His leading, but this may explain why the book of John seems so applicable to the readers of today. John had more time to think about what questions were raised in the 50 or more years after the resurrection of Christ. He knew what doubts had been raised and how to answer the questions before we knew to ask them.

The Epistles of John were written to various audiences. They were all written after John was an old man living in Ephesus. The first epistle was not addressed to anyone in particular, but was written more as a sermon. The second was written to an unnamed “elect lady.” The third to a man name Gaius. There are three men who bear that name to whom the letter could have been written. There was a Gaius in Macedonia (Acts 19: 29), Corinth (Rom. 16:23), and Derbe (Acts 20:4).

The book of the Revelation of Jesus Christ was written by John probably close to the same time he wrote the epistles which bear his name. The book of the Revelation was written about the vision that John saw while banished to the Greek island of Patmos on the Aegean sea. Tradition says that this was after John had been sentenced to death by martyrdom.

John the Martyr

We know little about John’s later life and death from the Bible. The most insightful bit of information comes from John 21 when the risen Christ was talking to Peter about Peter’s death. After Jesus told Peter that he would not live long Peter asked about John’s death. Jesus replied that if John lived until Christ’s return, that was not Peter’s concern. This was not a promise that John would live until the Lord returned, but it does seem to indicate that the Lord knew John would live a long time (John 21:19-23).

Tradition holds that John was sentenced to death in a boiling vat of oil. Yet he emerged unharmed from the experience. Again tradition tells us that John lived into old age dying sometime after AD 98. He is thought to have died in Ephesus.

Here is another article also by David: Samson Bible Story Summary and Study

Resource – Scripture quotations are from The Holy Bible, King James Version

Tagged as: Bible Study , John the Apostle

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David Peach has been in full time missions work with the Deaf since 1994. He has started several deaf ministries in various countries and established a deaf church in Mexico. David now works as Director of Deaf Ministries for his mission board.

David has written 207 articles on What Christians Want To Know! Read them in the archive below.

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St. John the Apostle

St. John was probably the youngest of the Apostles of Jesus Christ and the one who is referred to as “the disciple whom Jesus loved.” He was the only Apostle who was at the foot of the Cross, along with the Blessed Mother, Mary, the wife of Clopas, and Mary Magdalene. The others had abandoned Jesus after His arrest because they were afraid.

While hanging on the Cross, Jesus, seeing His beloved disciple John standing there, said to His mother, “woman, here is your son.” Then to John He said, “Here is your mother.” The Scriptures say from that day forward John took the Blessed Mother into his home (Jn 19:25).

When Mary Magdalene reported to the disciples that she had seen the risen Christ, John and Peter ran to the tomb. Although John outran Peter and arrived there first, he waited for Peter to go in out of respect for Peter’s primacy. After all, the Lord had appointed Peter the head of His Church (Mt 16:18). When John did enter the empty tomb and saw that Jesus was not there, he believed that He had risen from the dead.

Tradition tells us that John outlived all the other Apostles and was the bishop of Ephesus. While we cannot be absolutely certain that he wrote the Epistles of John and the Book of Revelation, this is the tradition that has been handed down to us and most certainly seems likely.

In the Scriptures, Jesus once referred to John and his brother, James, who was also an Apostle, as the Sons of Thunder. Most likely Jesus said this in reference to their rash statements or quick tempers. After spending three years with the Lord, however, John seemed to have lost most of that rashness and pridefulness, and had become quite humble. One example of his humility is when he waited for Peter to enter the tomb before him.

St. John, beloved disciple of Jesus, pray for us to be docile to those whom the Lord has put in authority over us, yet zealous in our love and service to God. In Jesus Christ’s name, we pray. Amen.

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Home / Ephesus Information / Ephesus and Christianity / St. John

John was one of the twelve apostles of Jesus. Christian tradition holds that he outlived the other apostles. He is the only one not to die a martyr’s death. The Church considers him the same person as John the Evangelist, John of Patmos, and the Beloved Disciple who was the author of several books of the New Testament.

The apostles believed that big cities like Ephesus , Smyrna and Laodicea would help them to spread the new religion. John came to Ephesus with Virgin Mary who had been entrusted to him. John’s Gospel says that while Jesus was dying on the cross he turned to his mother and told her John was his son. Then he turned to John and told him that Mary was his mother. In this way Jesus told his favorite disciple to care for Mary. John took Mary into his own home and the two were never separated again.

St. John established the first Christian community in Ephesus. He took Mary with him and it is said that John himself built the House of Mary that can be seen near Ephesus today. In 64 AD St Paul was decapitated outside the city wall of Rome. John once again took it upon himself to be the leader of the Ephesians church community. St John went around Asia Minor with St Peter to spread Christianity.

St. John was almost assassinated twice. The first time he was given a draft of poison in a drink. He was saved by a miracle. When he went to drink from the glass the poison turned into a snake and exited the glass. The second time he was exiled to Island of Patmos. It was on this Island where St. John did much of his writing. In 95 CE he returned to Ephesus to write his Gospel, and the St. died and was buried near the city. Today visitors can visit St. John’s tomb.

Meet the Apostle John: 'The Disciple Jesus Loved'

John the Apostle Was Jesus' Friend and Pillar of the Early Church

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M.A., English Composition, Illinois State University
B.S., English Literature, Illinois State University

The Apostle John had the distinction of being a beloved friend of Jesus Christ , writer of five books of the New Testament, and a pillar in the early Christian church.

John and his brother James , another disciple of Jesus, were fishermen on the Sea of Galilee when Jesus called them to follow him. They later became part of Christ's inner circle, along with the Apostle Peter . These three (Peter, James, and John) were privileged to be with Jesus at the raising of Jairus' daughter from the dead, at the transfiguration , and during Jesus' agony in Gethsemane.

On one occasion, when a Samaritan village rejected Jesus, James and John asked if they should call down fire from heaven to destroy the place. That earned them the nickname Boanerges , or "sons of thunder."

A previous relationship with Joseph Caiaphas allowed John to be present in the high priest's house during Jesus' trial. On the cross , Jesus entrusted the care of his mother, Mary , to an unnamed disciple, probably John, who took her into his home (John 19:27). Some scholars speculate that John may have been a cousin of Jesus.

John served the church in Jerusalem for many years, then moved to work in the church at Ephesus. An unsubstantiated legend holds that John was taken to Rome during a persecution and thrown into boiling oil but emerged unhurt.

The Bible tells us that John was later exiled to the island of Patmos. He supposedly outlived all of the disciples , dying of old age at Ephesus, perhaps about A.D. 98.

John's Gospel is strikingly different from Matthew , Mark , and Luke , the three Synoptic Gospels , which means "seen with the same eye" or from the same viewpoint.

John continually emphasizes that Jesus was the Christ, the Son of God , sent by the Father to take away the sins of the world. He uses many symbolic titles for Jesus, such as the Lamb of God, resurrection, and the vine. Throughout the Gospel of John, Jesus uses the phrase "I am," unmistakably identifying himself with Jehovah , the Great "I AM" or eternal God.

Although John does not mention himself by name in his own gospel, he refers to himself four times as "the disciple Jesus loved."

Accomplishments of the Apostle John

John was one of the first disciples chosen. He was an elder in the early church and helped spread the gospel message. He is credited with writing the Gospel of John; the letters 1 John , 2 John, and 3 John; and the book of Revelation .

John was a member of the inner circle of three who accompanied Jesus even when the others were absent. Paul called John one of the pillars of the Jerusalem church:

...and when James and Cephas and John, who seemed to be pillars, perceived the grace that was given to me, they gave the right hand of fellowship to Barnabas and me, that we should go to the Gentiles and they to the circumcised. Only, they asked us to remember the poor, the very thing I was eager to do. (Galatians, 2:6-10, ESV)

John's Strengths

John was especially loyal to Jesus. He was the only one of the 12 apostles present at the cross. After Pentecost , John teamed up with Peter to fearlessly preach the gospel in Jerusalem and suffered beatings and imprisonment for it.

John underwent a remarkable transformation as a disciple, from the quick-tempered Son of Thunder to the compassionate apostle of love. Because John experienced the unconditional love of Jesus firsthand, he preached that love in his gospel and letters.

John's Weaknesses

At times, John did not understand Jesus' message of forgiveness , as when he asked to call fire down upon unbelievers. He also asked for a favored position in Jesus' kingdom.

Life Lessons From the Apostle John

Christ is the Savior who offers every person eternal life . If we follow Jesus, we are assured of forgiveness and salvation . As Christ loves us, we are to love others. God is love , and we, as Christians, are to be channels of God's love to our neighbors.

References to John the Apostle in the Bible

John is mentioned in the four Gospels, the book of Acts , and as the narrator of Revelation.

Fisherman, a disciple of Jesus, evangelist, Scripture author.

Family Tree

Father - Zebedee Mother - Salome Brother - James

John 11:25-26 Jesus said to her, "I am the resurrection and the life. He who believes in me will live, even though he dies; and whoever lives and believes in me will never die. Do you believe this?" (NIV)

1 John 4:16-17 And so we know and rely on the love God has for us. God is love. Whoever lives in love lives in God, and God in him. (NIV)

Revelation 22:12-13 "Behold, I am coming soon! My reward is with me, and I will give to everyone according to what he has done. I am the Alpha and the Omega , the First and the Last, the Beginning and the End." (NIV)

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Where did John the apostle travel?

John the apostle traveled to various places to spread Christianity , including Ephesus, Patmos, and possibly Rome. He is also believed to have spent time in Asia Minor and Greece .

John the Apostle was born c. 6 AD and lived in Bethsaida, Judaea, Roman Empire . According to the Bible, John was one of the 12 Apostles of Jesus Christ .

St. Paul was a Roman citizen and lived in Rome. Once he converted to Christianity he traveled around spreading the word of Christ.

Where was John the apostle Born?

In a city of Galilee

John the apostle died on the island of Patmos, as he was kept a prisoner there.

Approximately 100 AD

Add your answer:

Did Lazarus write the Gospel of John?

No, Lazarus did not write the Gospel of John. The Gospel of John is traditionally attributed to the apostle John, not Lazarus.

What are facts about the apostle John?

The apostle John was one of the twelve disciples of Jesus and the author of the Gospel of John, three epistles, and the book of Revelation in the Bible. He is often referred to as "the disciple whom Jesus loved" and was known for his profound understanding of love and spirituality. John is believed to have lived a long life and played a significant role in the early Christian church.

What town did Saint John the Apostle live in?

Saint John the Apostle lived in Ephesus in modern-day Turkey.

How many Johns in the New Testament?

* John the Baptist * John the disciple * John Mark, commonly referred to as just Mark These are three main men named "John" in the New Testament. There are 4 books of John, all of which were written by John the apostle.

Why did John become an apostle?

John became an apostle because he was chosen by Jesus to be one of the twelve disciples. Jesus saw something in John that made him suitable for carrying on his teachings and spreading his message after his death. John's close relationship with Jesus and his dedication to the ministry played a crucial role in his selection as an apostle.

What was St. John Paul the Apostle's date of birth?

There is no apostle named John Paul. There is an apostle named John and another apostle named Paul.

Is John an apostle?

Yes, there was an apostle named John.

How old was John the Apostle when he became an apostle?

It is thought that John was in his late teens when he became an apostle.

What was the date of birth of The Apostle Paul?

Who was the only apostle in the bible not executed.

The apostle John.

Who were the parents of Saint John the Apostle?

Zebedee and Salome are said to be the parents of St. John the Apostle.

Who is the apostle of the new testament book of revelation?

The apostle john

Why is Saint John called the 'teenage apostle'?

It is thought that John was still a teenager when he joined Our Lord as an apostle.

When was the apostle John's tomb built?

We do not know how or where the apostle John died, so we do not know where his tomb would be.

When is the feast day of Saint John the Apostle?

December 27 is the feast day of Saint John the Apostle.

Who in the world is John?

John is an apostle in the bible!

What RACE was apostle John?

John was a jew.

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Daniel's vision of the 'Son of Man'
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The later years of exile & the return to Judah
The completion of the Second Temple in Jerusalem
A third group of exiles returns with Ezra
A fourth group of exiles returns with Nehemiah
Nehemiah becomes Governor of Judah
The people renew their covenant with God
Jerusalem's new walls are dedicated
Esther becomes Queen of Persia
Mordecai uncovers a plot to kill the king
The origin of the Jewish festival of Purim
What are the Psalms?
Some psalms of King David
Songs of Praise and Despair
Later psalms ... and the earliest
Some Memorable Sayings
The wisdom of Solomon's words
The Ways of the LORD
Quarrelling, drinking & gossiping
The Philosopher
More wise words from the Philosopher
More from the Lovers
Love is as strong as death
The Mourner
The LORD's love and mercy continue
Introduction to the Old Testament Prophets
Introduction to the Book of Amos
Amos denounces social injustice in Israel
Introduction to Hosea's prophesy
Hosea laments the unfaithfulness of Israel
The Lord promises to punish Israel
Introduction to Micah's prophesy
Micah decries social injustice in Israel and Judah
Introduction to the Book of Isaiah
Prophecies written before the fall of Jerusalem
Isaiah predicts a future golden age
Isaiah reassures King Ahaz of God's support
Troubled times and a glorious future kingdom
Isaiah foresees the return of the exiles
Isaiah warns of six catastrophes
The final years before the fall of Judah
Words of comfort after the fall of Jerusalem
The LORD will help Israel
God chooses Cyrus to save his people
The suffering servant of the LORD
Encouragement for those in exile
Those returning are encouraged to follow the LORD
The LORD's blessing will rest on Jerusalem
Introduction to the Book of Jonah
Jonah is thrown overboard to appease the gods
Jonah arrives at Nineveh
Introduction to the Book of Nahum
Nahum predicts the fall of Nineveh
Introduction to the Book of Jeremiah
Jeremiah says idolatry will bring Judah's fall
Jeremiah prophesies the destruction of Jerusalem
Jeremiah calls for repentance
Plots are hatched against Jeremiah
Jeremiah is beaten and arrested
Jeremiah is charged with treason
Words of hope and consolation
Miscellaneous flashbacks to earlier times
Jeremiah attempts to leave Jerusalem
Jerusalem falls to the Babylonians
Gedeliah is murdered & Jeremiah goes to Egypt
Jeremiah sees disaster in Egypt
Messages to the surrounding nations
Introduction to the Book of Zephaniah
Zephaniah warns of the punishment of Judah
Introduction to the Book of Habakkuk
Habakkuk asks why the cruel Babylonians succeed
Introduction to the Book of Ezekiel
Ezekiel is called to be a prophet
Ezekiel's vision of idolatry in the Temple
Ezekiel speaks through prophesies and parables
Ezekiel's message of impending doom
Further prophecies & the fall of Jerusalem
Hope for the future - New life for Israel
The defeat of Gog and Magog
Ezekiel's vision of the New Jerusalem
Ezekiel sees the glory of the LORD
The restored land of Israel
Introduction to the prophecy of Obadiah
Obadiah prophesies the resurgence of Israel
Introduction to the Book of Haggai
Haggai urges the exiles to re-build the Temple
Introduction to the Book of Zechariah
Zechariah has visions of horses & horns
The vision of the measuring line
Further visions about Jerusalem
The LORD promises to restore Jerusalem
Prophesies about the coming of the Messiah
Prophesies about the Last Days
An Introduction to the Book of Malachi
Malachi announces the Day of the LORD
God promises to send Elijah
Introduction to the Book of Joel
Joel foresees the Day of the LORD
The Names of the God of Israel
Foreign gods
Pharaohs of the Old Testament
The Old Testament & the Jewish Tanakh
Sources of the History of Israel and Judah
The Dead Sea Scrolls
Between the Old and the New Testaments
The Old Covenant & The New Covenant
Who is my neighbour?
Seeking revenge or Offering forgiveness?
The Commandments - Impossible to keep?
Was Jesus the Jewish Messiah?
Was Jesus an outspoken rabbi or was he God?
How to get right with God: Sacrifice or Faith?
How to get right with God: By water or the Spirit?
The power of the Holy Spirit - for everyone?
A new nation? Or eternal life in God's kingdom?
1. From Cain & Abel to the Judges
2. From the Kingdom of Israel to the Exile
3. From the Exile to the Birth of Jesus
4. From the Birth to the Death of Jesus
5. From Acts of the Apostles to John's Revelation
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1 Jan. John 2:1-11
2 Jan. Luke 4:14-30
3 Jan. Luke 4:31-37
4 Jan. John 3:1-7
5 Jan. John 3:9-19
6 Jan. John 4:1-9
7 Jan. John 4:7-13
8 Jan. John 4:15-26
9 Jan. Mark 1:14-15
10 Jan. John 4:43-53
11 Jan. Luke 7:11-17
12 Jan. Mark 1:16-20
13 Jan. Mark 1:21-27
14 Jan. Mark 1:29-34
15 Jan. Mark 1:35-42
16 Jan. Matthew 4:25 - 5:10
17 Jan. Matthew 5:13
18 Jan. Matthew 5:14-16
19 Jan. Matthew 5:38-48
20 Jan. Matthew 6:5-13
21 Jan. Matthew 6:19-24
22 Jan. Matthew 7:1-5
23 Jan. Matthew 7:7-12
24 Jan. Matthew 7:13-14
25 Jan. Matthew 7:24-29
26 Jan. Mark 2:1-6
27 Jan. Mark 2:13-17
28 Jan. Mark 2:21-22
29 Jan. Mark 2:23-27
30 Jan. Mark 3:7-12
31 Jan. Mark 3:13-19
1 Feb. Mark 3:20-30
2 Feb. Mark 4:1-8
3 Feb. Mark 4:30-34
4 Feb. Mark 4:35-41
5 Feb. Mark 5:1-15
6 Feb. Mark 5:21-43
7 Feb. Mark 6:1-6
8 Feb. Mark 6:6-13
9 Feb. Mark 6:14-16
10 Feb. John 5:1-18
11 Feb. Luke 11:1-4
12 Feb. Luke 11:5-13
13 Feb. Luke 12:13-21
14 Feb. Mark 6:31-44
15 Feb. Mark 6:45-52
16 Feb. Mark 7:1-13
17 Feb. Mark 7:24-30
18 Feb. Mark 7:31-36
19 Feb. Mark 8:11-21
20 Feb. Mark 8:22-29
21 Feb. Mark 8:31-33
22 Feb. Mark 8:34-9:1
23 Feb. Mark 9:2-9
24 Feb. Mark 9:11-13
25 Feb. Mark 9:14-27
26 Feb. Mark 9:33-37
27 Feb. Matthew 17:24-27
28 Feb. Luke 17:11-19
1 Mar. John 7:14-24
2 Mar. John 7:37-44
3 Mar. John 7:44-52
4 Mar. John 8:12-20
5 Mar. John 8:21-59
6 Mar. John 9:1-34
7 Mar. Mark 9:42-43
8 Mar. Luke 10:25-37
9 Mar. Luke 15:11-24
10 Mar. Luke 15:25-32
11 Mar. Luke 17:20-21
12 Mar. John 10:1-10
13 Mar. John 10:11-18
14 Mar. John 10:22-33
15 Mar. John 10:40-11:11
16 Mar. John 11:17-44
17 Mar. John 11:45-54
18 Mar. Luke 19:1-10
19 Mar. Mark 11:1-7
20 Mar. Luke 19:28,35-40
21 Mar. Luke 19:41-44
22 Mar. John 12:12-19
23 Mar. Mark 11:12-14,20-24
24 Mar. Mark 11:15-19
25 Mar. Mark 11:27-33
26 Mar. Matthew 23:1-28
27 Mar. Matthew 25:31-46
28 Mar. Mark 12:1-12
29 Mar. Mark 12:13-17
30 Mar. Mark 12:18-27
31 Mar. Mark 12:28-34
1 Apr. Mark 12:41-44
2 Apr. Mark 14:1-9
3 Apr. Mark 14:12-16
4 Apr. John 13:1-15
5 Apr. John 13:21-30
6 Apr. John 14:1-11
7 Apr. John 14:15-26
8 Apr. John 15:1-11
9 Apr. Mark 14:22-25
10 Apr. Mark 14:26-31
11 Apr. Mark 14:32-42
12 Apr. Mark 14:43-52
13 Apr. John 18:12-14,19-24
14 Apr. Mark 14:53-59
15 Apr. Mark 14:60-65
16 Apr. Mark 14:66-72
17 Apr. Luke 23:1-11
18 Apr. John 18:28-40
19 Apr. Matthew 27:27-40
20 Apr. Matthew 27:62-66
21 Apr. Matthew 28:1-10
22 Apr. Luke 24:35-43
23 Apr. John 20:24-29
24 Apr. John 21:1-13
25 Apr. Matthew 28:16-20
26 Apr. Luke 24:45-53
27 Apr. 1 Corinthians 15:1-9
28 Apr. John 21:20-25
29 Apr. Acts 1:1-5
30 Apr. Acts 1:15-26
1 May. Acts 2:1-4
2 May. Acts 2:5-13
3 May. Acts 2:14-42
4 May. Acts 2:43-47
5 May. Acts 3:1-10
6 May. Acts 3:11-26
7 May. Acts 4:1-31
8 May. Acts 4:32-5:11
9 May. Acts 5:12-16
10 May. Acts 5:17-42
11 May. Acts 6:1-7
12 May. Acts 6:8-15
13 May. Acts 7:1-60
14 May. Acts 8:1,11:19-21
15 May. Acts 8:5-8
16 May. Acts 8:9-13
17 May. Acts 8:14-25
18 May. Acts 8:26-40
19 May. Acts 2:1-2,3:1-2,5:1-3,8:14-17
20 May. Acts 9:32-43
21 May. Acts 10:1-23
22 May. Acts 10:23-48
23 May. Acts 11:1-18
24 May. Acts 12:1-19
25 May. Acts 7:58-8:3,9:1-9
26 May. Acts 9:10-19
27 May. Galatians 1:11-2:2
28 May. Acts 11:19-26
29 May. Acts 11:27-13:3
30 May. Acts 13:1-5
31 May. Acts 13:4-12
1 June Acts 13:13
2 June. Acts 13:14-52
3 June. Acts 14:1-7
4 June. Acts 14:8-20
5 June. Acts 14:21-28
6 June. Acts 15:1-20
7 June. Acts 15:22-35
8 June. Acts 15:36-16:5
9 June. Acts 16:6-8
10 June. Acts 16:9-10
11 June. Acts 16:13-15
12 June. Acts 16:16-24
13 June. Acts 16:25-34
14 June. Acts 16:35-40
15 June. Acts 17:1
16 June. Acts 17:1-9
17 June. Acts 17:10-15
18 June. Acts 17:16-33
19 June. Acts 18:1-11
20 June. Acts 18:12-17
21 June. Acts 18:18-23
22 June. Acts 18:24-28
23 June. Acts 19:1-7
24 June. Acts 19:8-10
25 June. Acts 19:11-20
26 June. Acts 19:23-20:1
27 June. Acts 20:1-3
28 June. Acts 20:3-6
29 June. Acts 20:7-12
30 June. Acts 20:13-38
1 July Acts 21:1-7
2 July Acts 21:7-15
3 July Acts 21:17-26
4 July Acts 21:27-40
5 July Acts 22:1-29
6 July Acts 22:30-23:11
7 July Acts 23:12-32
8 July Acts 24:1-26
9 July Acts 24:27-25:12
10 July Acts 25:13-27
11 July Acts 26:1-32
12 July Acts 27:1-6
13 July Acts 27:7-20
14 July Acts 27:21-44
15 July Acts 28:1-10
16 July Acts 28:11-31
17 July Colossians 4:2-17
18 July 2 Peter 1:1-2,3:1-16
19 July Galatians 1:1-24
20 July Galatians 2:1-10
21 July Galatians 3:1-14
22 July Galatians 3:19-29
23 July Galatians 4:1-31
24 July Galatians 5:16-25,6:1-18
25 July 1 Thessalonians 1:1-10
26 July 1 Thessalonians 2:1-16
27 July 1 Thessalonians 2:17-3:13
28 July 1 Thessalonians 4:1-12
29 July 1 Thessalonians 4:13-5:11
30 July 1 Thessalonians 5:12-28
31 July 2 Thessalonians 1:1-12
1 Aug. 2 Thessalonians 2:1-15
2 Aug. 2 Thessalonians 3:1-18
3 Aug. 1 Corinthians 1:1-9
4 Aug. 1 Corinthians 1:10-17
5 Aug. 1 Corinthians 1:18-31
6 Aug. 1 Corinthians 2:1-16
7 Aug. 1 Corinthians 3:1-23
8 Aug. 1 Corinthians 4:1-17
9 Aug. 1 Corinthians 6:1-11
10 Aug. 1 Corinthians 7:1-16
11 Aug. 1 Corinthians 9:1-27
12 Aug. 1 Corinthians 10:16-17,11:20-34
13 Aug. 1 Corinthians 12:1-11
14 Aug. 1 Corinthians 12:12-31
15 Aug. 1 Corinthians 13:1-13
16 Aug. 1 Corinthians 14:1-25
17 Aug. 1 Corinthians 14:26-40
18 Aug. 1 Corinthians 15:1-26
19 Aug. 1 Corinthians 15:35-55
20 Aug. 1 Corinthians 16:1-24
21 Aug. 2 Corinthians 1:1-11
22 Aug. 2 Corinthians 2:12-17
23 Aug. 2 Corinthians 3:5-18
24 Aug. 2 Corinthians 4:1-6
25 Aug. 2 Corinthians 4:7-18
26 Aug. 2 Corinthians 5:1-10
27 Aug. 2 Corinthians 5:14-21
28 Aug. 2 Corinthians 6:1-18,7:1
29 Aug. 2 Corinthians 8:1-12
30 Aug. 2 Corinthians 11:16-33
31 Aug. 2 Corinthians 12:1-10
1 Sept. 2 Corinthians 13:5-14
2 Sept. Romans 1:1-7
3 Sept. Romans 1:18-32
4 Sept. Romans 2:1-11
5 Sept. Romans 3:19-31
6 Sept. Romans 4:1-16
7 Sept. Romans 5:1-11
8 Sept. Romans 6:1-14
9 Sept. Romans 7:1-6
10 Sept. Romans 8:5-17
11 Sept. Romans 8:18-30
12 Sept. Romans 8:31-39
13 Sept. Romans 10:1-13
14 Sept. Romans 12:1-21
15 Sept. Romans 13:1-10
16 Sept. Romans 14:1-12
17 Sept. Romans 15:1-33
18 Sept. Romans 16:1-27
19 Sept. Ephesians 1:1-10
20 Sept. Ephesians 1:11-22
21 Sept. Ephesians 2:1-10
22 Sept. Ephesians 2:11-22
23 Sept. Ephesians 3:1-13
24 Sept. Ephesians 3:14-21
25 Sept. Ephesians 4:1-16
26 Sept. Ephesians 4:17-32
27 Sept. Ephesians 5:1-20
28 Sept. Ephesians 5:21-33
29 Sept. Ephesians 6:1-9
30 Sept. Ephesians 6:10-18
1 Oct. Ephesians 6:18-24
2 Oct. Colossians 1:1-14
3 Oct. Colossians 1:15-23
4 Oct. Colossians 2:1-15
5 Oct. Colossians 2:16-23
6 Oct. Colossians 3:1-17
7 Oct. Colossians 3:18-4:6
8 Oct. Colossians 4:7-18
9 Oct. Philemon 1:1-7
10 Oct. Philemon 1:7-25
11 Oct. Philippians 1:1-11
12 Oct. Philippians 1:12-26
13 Oct. Philippians 2:1-18
14 Oct. Philippians 3:1-21
15 Oct. Philippians 4:1-23
16 Oct. 1 Timothy 1:1-7
17 Oct. 1 Timothy 1:12-20
18 Oct. 1 Timothy 2:1-15
19 Oct. 1 Timothy 3:1-13
20 Oct. 1 Timothy 4:1-16
21 Oct. 1 Timothy 5:1-22
22 Oct. 1 Timothy 6:3-21
23 Oct. Titus 1:1-14
24 Oct. Titus 2:1-15
25 Oct. Titus 3:1-15
26 Oct. 2 Timothy 1:1-18
27 Oct. 2 Timothy 2:1-26
28 Oct. 2 Timothy 3:1-17
29 Oct. 2 Timothy 4:6-22
30 Oct. James 1:1-21
31 Oct. James 2:14-19,4:11-12
1 Nov. Jude 1:1-24
2 Nov. 1 Peter 1:1-11
3 Nov. 1 Peter 2:1-10
4 Nov. 2 Peter 1:1-19
5 Nov. 2 Peter 3:1-16
6 Nov. 1 John 1:5-9
7 Nov. 1 John 1:1-4
8 Nov. 1 John 2:7-17
9 Nov. 1 John 2:18-19
10 Nov. 1 John 2:20-29
11 Nov. 1 John 3:11-24
12 Nov. 1 John 4:7-20
13 Nov. 2 John 1:1-13
14 Nov. 3 John 1:1-15
15 Nov. Revelation 1:1-11
16 Nov. Revelation 2:1-7
17 Nov. Revelation 2:8-11
18 Nov. Revelation 2:12-17
19 Nov. Revelation 2:18-27
20 Nov. Revelation 3:1-6
21 Nov. Revelation 3:7-13
22 Nov. Revelation 3:14-22
23 Nov. Revelation 4:1-11
24 Nov. Revelation 5:1-14
25 Nov. Revelation 6:1-17
26 Nov. Revelation 7:1-17
27 Nov. Revelation 12:1-9
28 Nov. Revelation 17:1-18:19
29 Nov. Revelation 20:1-15
30 Nov. Revelation 21:1-27
1 Dec. Luke 1:5-20
2 Dec. Luke 1:26,39-56
3 Dec. Luke 1:57-80
4 Dec. Luke 3:1-16
5 Dec. Luke 3:15-20
6 Dec. Mark 1:1-8
7 Dec. Matt 3:13-17, John 1:28-34
8 Dec. Mark 6:14-29
9 Dec. Matthew 11:2-15
10 Dec. Luke 1:26-38
11 Dec. Luke 2:1-5
12 Dec. Luke 2:6-7
13 Dec. Matthew 1:1-17,22-23
14 Dec. Luke 2:8-14
15 Dec. Luke 2:15-20
16 Dec. Luke 2:21-24
17 Dec. Luke 2:25-35
18 Dec. Matthew 2:1-6
19 Dec. Matthew 2:7-9
20 Dec. Matthew 2:10-12
21 Dec. Matthew 2:13-14
22 Dec. Matthew 2:14-15
23 Dec. Matthew 2:16-18
24 Dec. Matthew 2:19-23
25 Dec. John 1:1-14
26 Dec. Luke 2:40-43
27 Dec. Luke 2:43-52
28 Dec. Hebrews 1:1-4
29 Dec. Hebrews 3:1-4:1
30 Dec. Hebrews 4:14-5:6
31 Dec. Hebrews 9:1-5,11-15
1 Jan. Genesis 1:1 - 2:3
2 Jan. Genesis 2:4-24
3 Jan. Genesis 2:8-17
4 Jan. Genesis 3:1-23
5 Jan. Genesis 4:1-16
6 Jan. Genesis 4:17-26
7 Jan. Genesis 6:5-22
8 Jan. Genesis 7:11-24
9 Jan. Genesis 8:1-17
10 Jan. Genesis 9:1-16
11 Jan. Genesis 10:11-12,32
12 Jan. Genesis 11:1-9
13 Jan. Genesis 11:27&37,12:1-7
14 Jan. Genesis 12:6,8-20
15 Jan. Genesis 13:1-18
16 Jan. Genesis 14:8-20
17 Jan. Genesis 15:1-11,17-21
18 Jan. Genesis 16:1-16
19 Jan. Genesis 17:1-16
20 Jan. Genesis 18:1-16
21 Jan. Genesis 19:1-26
22 Jan. Genesis 21:1-21
23 Jan. Genesis 22:1-18
24 Jan. Genesis 23:1-19
25 Jan. Genesis 24:1-61
26 Jan. Genesis 24:61-67
27 Jan. Genesis 25:1-11
28 Jan. Genesis 25:19-21,24-34
29 Jan. Genesis 26:1-9,12-15,23-25
30 Jan. Genesis 27:1-23,30-33,42-45
31 Jan. Genesis 28:10-22
1 Feb. Genesis 29:1-30
2 Feb. Genesis 29:31-35,30:1-12,17-24
3 Feb. Genesis 30:25-43
4 Feb. Genesis 31:1-21
5 Feb. Genesis 31:25-55
6 Feb. Genesis 32:1-8,13,22-30
7 Feb. Genesis 33:1-11
8 Feb. Genesis 33:12-20
9 Feb. Genesis 35:1-7
10 Feb. Genesis 35:9-15
11 Feb. Genesis 35:16-21,27-29
12 Feb. Genesis 37:1-11
13 Feb. Genesis 37:12-24
14 Feb. Genesis 37:25-34
15 Feb. Genesis 39:1-6
16 Feb. Genesis 39:6-22
17 Feb. Genesis 40:1-23
18 Feb. Genesis 41:1-14
19 Feb. Genesis 41:15-37
20 Feb. Genesis 41:39-57
21 Feb. Genesis 42:1-38
22 Feb. Genesis 43:1-33
23 Feb. Genesis 45:1-28
24 Feb. Genesis 46:1-7,28-30
25 Feb. Genesis 47:1-7,11-12,27-31
26 Feb. Genesis 50:1-26
27 Feb. Exodus 1:1-14
28 Feb. Exodus 1:15-22
1 Mar. Exodus 2:1-10
2 Mar. Exodus 2:11-15
3 Mar. Exodus 2:16-22
4 Mar. Exodus 3:1-10
5 Mar. Exodus 3:11-20
6 Mar. Exodus 4:1-17
7 Mar. Exodus 4:18-31
8 Mar. Exodus 5:1-21
9 Mar. Exodus 5:22-6:9
10 Mar. Exodus 7:14-21
11 Mar. Exodus 11:1-10
12 Mar. Exodus 12:1-17
13 Mar. Exodus 12:21-30
14 Mar. Exodus 12:29-40
15 Mar. Exodus 13:17-14:4
16 Mar. Exodus 14:5-31
17 Mar. Exodus 15:1-27
18 Mar. Exodus 16:1-18,31
19 Mar. Exodus 17:1-7
20 Mar. Exodus 17:8-16
21 Mar. Exodus 18:1-27
22 Mar. Exodus 19:1-11,14-19
23 Mar. Exodus 20:1-20
24 Mar. Exodus 21:1-23:17
25 Mar. Exodus 24:12-18
26 Mar. Exodus 25:1-26,33
27 Mar. Exodus 32:1-20
28 Mar. Exodus 32:21-35
29 Mar. Exodus 34:1-22,27-29
30 Mar. Exodus 40:1-21,33-36
31 Mar. Leviticus 1;1-14:4
1 Apr. Numbers 1:1-2:34
2 Apr. Numbers 10:11-11:35
3 Apr. Numbers 12:1-16
4 Apr. Numbers 13:1-33
5 Apr. Numbers 14:1-38
6 Apr. Numbers 14:41-45
7 Apr. Numbers 16:1-40
8 Apr. Numbers 16:41-17:11
9 Apr. Numbers 20:1-13
10 Apr. Numbers 20:14-21:4
11 Apr. Numbers 21:4-9
12 Apr. Numbers 21:10-20
13 Apr. Numbers 21:21-35
14 Apr. Numbers 22:1-24:25
15 Apr. Numbers 25:1-18
16 Apr. Numbers 26:1-65
17 Apr. Numbers 27:12-23
18 Apr. Numbers 31:1-16,25-31
19 Apr. Numbers 32:1-38
20 Apr. Numbers 34:1-18,35:1-12
21 Apr. Deuteronomy 8:1-11
22 Apr. Deuteronomy 34:1-12
23 Apr. Joshua 1:1-18
24 Apr. Joshua 2:1-24
25 Apr. Joshua 3:1-17
26 Apr. Joshua 4:1-24,5:1
27 Apr. Joshua 6:1-27
28 Apr. Joshua 7:1-26
29 Apr. Joshua 8:1-29
30 Apr. Joshua 8:30-35
1 May. Joshua 9:1-27
2 May. Joshua 10:1-28
3 May. Joshua 10:29-43
4 May. Joshua 11:1-14
5 May. Joshua 13:1-8,14:1-4,18:1
6 May. Joshua 20:1-9
7 May. Joshua 22:1-16,21,28,30-34
8 May. Joshua 23:1-16,24:14-16,22-27
9 May. Joshua 24:29-33
10 May. Judges 1:1-11,17-19
11 May. Judges 2:1-5,10-15
12 May. Judges 2:16-23
13 May. Judges 3:5-11
14 May. Judges 3:12-30
15 May. Judges 4:1-24,5:31
16 May. Judges 6:1-27
17 May. Judges 6:33-40
18 May. Judges 7:1-25
19 May. Judges 8:4-28
20 May. Judges 8:29-9:21
21 May. Judges 9:22-49
22 May. Judges 9:50-57
23 May. Judges 10:1-16
24 May. Judges 10:17-11:33
25 May. Judges 11:30-31,34-40
26 May. Judges 12:1-6
27 May. Judges 12:7-15,13:1
28 May. Judges 13:2-25
29 May. Judges 14:1-11
30 May. Judges 14:12-20
31 May. Judges 15:1-8
1 June Judges 15:9-20
2 June Judges 16:1-3
3 June Judges 16:4-15
4 June Judges 16:16-31
5 June Judges 17:1-13
6 June Judges 18:1-31
7 June Judges 19:1-30
8 June Judges 20:1-48
9 June Judges 21:1-23
10 June Job 1:1-22
11 June Job 2:1-13
12 June Job 3:11-13:8
13 June Job 38:1-42:17
14 June Ruth 1:1-22
15 June Ruth 2:1-23
16 June Ruth 3:1-18
17 June Ruth 4:1-17
18 June 1 Samuel 1:1-20
19 June 1 Samuel 1:21-2:2
20 June 1 Samuel 2:11-12,18-26
21 June 1 Samuel 3:1-21
22 June 1 Samuel 4:1-18
23 June 1 Samuel 5:1-12
24 June 1 Samuel 6:1-21,7:1
25 June 1 Samuel 7:2-17
26 June 1 Samuel 8:1-22
27 June 1 Samuel 9:1-27,10:1
28 June 1 Samuel 10:1-11
29 June 1 Samuel 10:13-25
30 June 1 Samuel 11:1-15
1 July 1 Samuel 12:1-25
2 July 1 Samuel 13:2-7
3 July 1 Samuel 13:8-15
4 July 1 Samuel 14:1-23
5 July 1 Samuel 14:24-46
6 July 1 Samuel 14:47-15:9
7 July 1 Samuel 15:10-31
8 July 1 Samuel 16:1-13
9 July 1 Samuel 16:14-23
10 July 1 Samuel 17:1-52
11 July 1 Samuel 17:57-58,18:1-16
12 July 1 Samuel 18:17-29
13 July 1 Samuel 19:1-18
14 July 1 Samuel 20:1-47
15 July 1 Samuel 21:1-9
16 July 1 Samuel 21:10-11,22:1-5
17 July 1 Samuel 22:6-19
18 July 1 Samuel 23:1-13
19 July 1 Samuel 24:1-22
20 July 1 Samuel 25:1-44
21 July 1 Samuel 26:1-25
22 July 1 Samuel 27:1-12
23 July 1 Samuel 28:1-20
24 July 1 Samuel 29:1-11
25 July 1 Samuel 30:1-31
26 July 1 Samuel 31:1-13
27 July 2 Samuel 1:1-16
28 July 2 Samuel 2:1-7
29 July 2 Samuel 2:8-17
30 July 2 Samuel 3:1,6-21
31 July 2 Samuel 3:22-32
1 Aug. 2 Samuel 4:1-12
2 Aug. 2 Samuel 5:1-12
3 Aug. 2 Samuel 5:17-25
4 Aug. 2 Samuel 6:1-23
5 Aug. 2 Samuel 7:1-17
6 Aug. 2 Samuel 8:1-14
7 Aug. 2 Samuel 9:1-13
8 Aug. 2 Samuel 10:1-14
9 Aug. 2 Samuel 11:1-17,26-27
10 Aug. 2 Samuel 12:1-18
11 Aug. 2 Samuel 12:24-31
12 Aug. 2 Samuel 13:1-39
13 Aug. 2 Samuel 14:21-33
14 Aug. 2 Samuel 15:1-12
15 Aug. 2 Samuel 15:13-37
16 Aug. 2 Samuel 16:1-22
17 Aug. 2 Samuel 17:1-29
18 Aug. 2 Samuel 18:1-33
19 Aug. 2 Samuel 19:1-18
20 Aug. 1 Kings 1:5-27
21 Aug. 1 Kings 1:28-53
22 Aug. 1 Kings 2:1-12
23 Aug. 1 Kings 2:13-46
24 Aug. 1 Kings 3:1-15
25 Aug. 1 Kings 3:16-28
26 Aug. 1 Kings 4:7,20-34
27 Aug. 1 Kings 5:1-18
28 Aug. 1 Kings 6:1-22,38
29 Aug. 1 Kings 7:1-12
30 Aug. 1 Kings 7:13-30,37-38,45-46
31 Aug. 1 Kings 8:1-11
1 Sept. 1 Kings 8:22-34,54-57,62-63
2 Sept. 1 Kings 9:1-9
3 Sept. 1 Kings 10:1-10,13
4 Sept. 1 Kings 11:1-13
5 Sept. 1 Kings 11:14-40
6 Sept. 1 Kings 11:42-12:20
7 Sept. 1 Kings 12:25-33
8 Sept. 1 Kings 14:1-20
9 Sept. 1 Kings 14:21-31
10 Sept. 1 Kings 15:1-16
11 Sept. 1 Kings 15:25-29,17-24
12 Sept. 1 Kings 16:1-22
13 Sept. 1 Kings 16:23-28
14 Sept. 1 Kings 16:29-33
15 Sept. 1 Kings 17:1-16
16 Sept. 1 Kings 17:17-24
17 Sept. 1 Kings 18:1-9,15-21
18 Sept. 1 Kings 18:22-40
19 Sept. 1 Kings 18:41-46
20 Sept. 1 Kings 19:1-18
21 Sept. 1 Kings 19:19-21
22 Sept. 1 Kings 20:1-22
23 Sept. 1 Kings 21:1-16
24 Sept. 1 Kings 21:17-29
25 Sept. 1 Kings 22:1-40
26 Sept. 2 Kings 1:1-18
27 Sept. 2 Kings 2:1-15
28 Sept. 2 Kings 3:1-27
29 Sept. 2 Kings 2:19-22,4:1-7
30 Sept. 2 Kings 4:8-37
1 Oct. 2 Kings 4:38-44
2 Oct. 2 Kings 5:1-15
3 Oct. 2 Kings 6:8-23
4 Oct. 2 Kings 8:7-15
5 Oct. 2 Kings 9:1-25
6 Oct. 2 Kings 9:30-37
7 Oct. 2 Kings 12:1-12
8 Oct. 2 Kings 13:1-9
9 Oct. 2 Kings 13:14-21
10 Oct. 2 Kings 14:23-29
11 Oct. 2 Kings 15:19-20,16:15-18
12 Oct. 2 Kings 17:1-18
13 Oct. 2 Kings 17:24-34
14 Oct. 2 Kings 18:1-8
15 Oct. 2 Kings 18:13-21,28-31,36
16 Oct. 2 Kings 19:1-10,19-20,32-36
17 Oct. 2 Kings 20:1-11
18 Oct. 2 Kings 20:12-21
19 Oct. 2 Kings 22:1-13
20 Oct. 2 Kings 23:1-4,8-11,21-25
21 Oct. 2 Kings 23:29-37
22 Oct. 2 Kings 24:1-7
23 Oct. 2 Kings 24:8-18
24 Oct. 2 Kings 25:1-21
25 Oct. Daniel 1:1-17
26 Oct. Daniel 3:9-15,19-20,24-30
27 Oct. Daniel 5:1-13,16-18,20-31
28 Oct. Daniel 6:1-11,16-17,19-23
29 Oct. Daniel 7:1-9,11-14,16-18
30 Oct. Daniel 11:1-9
31 Oct. Daniel 12:1-13
1 Nov. Ezra 1:1-11
2 Nov. Ezra 2:1-70
3 Nov. Ezra 3:1-13
4 Nov. Ezra 4:1-13,19-21
5 Nov. Ezra 5:1-9,6:1-4.13-22
6 Nov. Ezra 7:1-6,11-23,8:31-36
7 Nov. Nehemiah 1:1-4,2:1-10
8 Nov. Nehemiah 2:11-20
9 Nov. Nehemiah 4:1-23
10 Nov. Nehemiah 5:1-16,6:1-3,15-16
11 Nov. Nehemiah 8:1-12
12 Nov. Nehemiah 12:27-43
13 Nov. Esther 2:1-18
14 Nov. Esther 2:19-23
15 Nov. Esther 3:1-13
16 Nov. Esther 4:1-16
17 Nov. Esther 5:1-14
18 Nov. Esther 6:1-14
19 Nov. Esther 7:1-10
20 Nov. Esther 8:1-14
21 Nov. Esther 9:1-17,24-28
22 Nov. Amos 1:1-15,2:1-2
23 Nov. Amos 5:1-7,10-15
24 Nov. Hosea 1:1-11
25 Nov. Hosea 9:1-9
26 Nov. Micah 1:1-9
27 Nov. Micah 4:1-5,5:1-5
28 Nov. Isaiah 1:1-7,11-20
29 Nov. Isaiah 7:1-17,8:3-4
30 Nov. Isaiah 9:1-7
1 Dec. Isaiah 10:28-34,11:1-10
2 Dec. Isaiah 40:1-11
3 Dec. Isaiah 44:1-11
4 Dec. Isaiah 45:1-7,13-17
5 Dec. Isaiah 52:13-15,53:1-12
6 Dec. Isaiah 60:1-14
7 Dec. Nahum 2:1-13
8 Dec. Jeremiah 6:1-8,13-23
9 Dec. Jeremiah 7:1-11
10 Dec. Jeremiah 18:1-12
11 Dec. Jeremiah 19:1-13
12 Dec. Jeremiah 23:1-8
13 Dec. Jeremiah 26:1-15
14 Dec. Jeremiah 29:1-12
15 Dec. Zephaniah 1:1-13
16 Dec. Habakkuk 1:1-13
17 Dec. Ezekiel 1:1-17,22-28
18 Dec. Ezekiel 10:1-19,11:22-24
19 Dec. Ezekiel 17:1-10
20 Dec. Ezekiel 33:21-26,34:1-24
21 Dec. Ezekiel 37:1-14
22 Dec. Ezekiel 40:1-31
23 Dec. Ezekiel 43:1-12
24 Dec. Obadiah 1:1-11
25 Dec. Haggai 1:1-15
26 Dec. Zechariah 1:1-6
27 Dec. Zechariah 9:9-17
28 Dec. Zechariah 14:1-11
29 Dec. Malachi 3:1-5,4:1-6
30 Dec. Joel 2:1-11
31 Dec. Joel 2:25-32
Bible Journey 1
1. The World of the New Testament Journeys
2. John the Baptist's Journeys
3. Jesus's Childhood Journeys
4. Jesus's Journeys around Galilee
5. Jesus's Journeys beyond Galilee
6. Jesus's Last Journey to Jerusalem
7. Journeys of Jesus's Followers
8. Paul's Journey to Damascus
9. Paul's Journey to Cyprus, Pamphylia & Galatia
10. Paul's Journey to Phrygia, Macedonia & Archaia
11. Paul's Journey to Ephesus, Philippi & Corinth
12. Paul's Journey to Rome
13. Paul's Letters to Galatia & Thessalonica
14. Paul's Letters to Corinth & Rome
15. Paul's Letters to Ephesus, Colossae & Philippi
16. Paul's Letters to Timothy & Titus
17. The Letter to the Jewish believers in Antioch
18. Letters from James, Jude & Peter
19. John's Letters to the believers in Asia Minor
20. John's Revelation to the 7 Churches of Asia
21. The Romano-Jewish world of the New Testament

Acts 2:14-41 Peter spreads the Good News in Jerusalem on the Day of Pentecost in 30AD. Three thousand who hear his message become believers.

Acts 3:1-4:22 Peter heals a lame man at the Beautiful Gate of the Temple (see Map 12 ). He and John are arrested by the temple guards and told not to preach.

Acts 5:1-16 As the leader of the church in Jerusalem over the next few years, Peter rebukes Ananias and Sapphira when they lie about the money they have received from selling some land.

Acts 5:17-42 Peter is the spokesperson when he and another apostle are arrested in Jerusalem .

Acts 8:14-24 Peter and John go to Sebaste in Samaria in 35AD and pray for the new Samaritan believers to be filled with the Holy Spirit (see 1 on Map 19 ).

Map 19 Peter's Journeys

Acts 8:25 They return to Jerusalem , sharing their message en route in many villages in Samaria .

Acts 9:32-35 Later in the year, Peter visits the believers in Lydda (called Lod in the Old Testament) (see 2 on Map 19 ). He heals Aeneas who has been bedridden for eight years. Lod, today, is the site of Tel Aviv’s international airport.

Acts 9:36-43 Peter is called to the port of Joppa where Tabitha (‘Dorcas’ in Greek , meaning a ‘gazelle’), one of the believers, has died. Peter prays for her, and the dead woman comes back to life.

Joppa (modern-day Jaffa ) was the only natural harbour on the coast between Egypt and Phoenicia (see Map 19 ). It was an important commercial centre that would have been bustling with life when Peter visited it in 35AD.

Today it has been superceded as a port by the larger artificial docks at Ashkelon , but the old harbour area of Joppa has become a popular retreat for holiday crowds spilling over from the crowded sandy beaches of Tel Aviv immediately to the north.

Peter stayed in Joppa at the home of Simon the Tanner – the reputed site of which can still be visited today. St Peter’s Church commemorates Peter’s visit, while modern visitors to the tastefully restored narrow alleyways of the medieval quarter can get a taste of what Joppa felt like when it was a bustling commercial port in Peter’s day.

A modern sculpture called the ‘Statue of Faith’ depicts incidents from the Old Testament including Abraham preparing to sacrifice Isaac (see Genesis 22:9), Jacob’s dream of the staircase to heaven (see Genesis 28:12), and the Israelites marching round the walls of Jericho (see Joshua 6:20).

In Old Testament times, Lebanese cedars to construct Solomon’s Temple were unloaded in Joppa (see 1 Kings 5:8-10) and the prophet Jonah attempted to escape from God by embarking from Joppa on a boat heading for Tarshish (see Jonah 1:3).

Acts 10:1-8 Cornelius – a Gentile God-fearing centurion belonging to the Italian Cohort (an auxiliary unit of archers) based at the Roman administrative centre in Caesarea – has a vision of an angel who tells him to send for Peter in Joppa .

Medieval Quarter, Joppa (Acts 9:43)

Acts 10:9-23 Peter – praying on the flat roof of Simon the Tanner’s house in Joppa – also has a vision in which he is told not to call anything ‘unclean’ that God has made ‘clean’ (see Leviticus 11:46-47).

Shortly after this, Cornelius’s two Gentile servants and his attendant arrive at Joppa . Peter invites them into the house to be his guests although Jews would not normally eat with Gentiles because they were regarded as ritually ‘unclean’ (see Deuteronomy 14:1-3) and eating with them would make a Jew ‘unclean’.

Peter in Caesarea and Jerusalem

Acts 10:23-48 Peter travels to Caesarea towards the end of 35AD and shares the Good News of Jesus’s death and resurrection with Cornelius’s Gentile family and friends (see 2 on Map 19 ). The Holy Spirit falls on all present and the six Jewish believers from Joppa (see Acts 11:12) are amazed that God has poured out his Spirit on the Gentiles – as they “heard them speaking in different languages and praising God” (Acts 10:46).

The new Gentile believers are baptised as “They have received the Holy Spirit just as we did!” (Acts 10:47). Peter stays in the Gentiles’ house at Caesarea for several days.

Roman theatre in Caesarea (Acts 10:24)

Acts 11:1-18 Peter reports back to the Jewish believers in Jerusalem (see 3 on Map 19 ). The more conservative Hebraic Jewish believers criticize Peter for eating with uncircumcised Gentiles, but most of the disciples agree to accept the new Gentile converts into the fellowship of believers.

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JOHN, THE EPISTLES OF . Three anonymous books from among the general epistles in the NT that traditionally have been ascribed to John, the son of Zebedee.

I. Nature of the epistles

Many distinctives set these three epistles apart from the other letters of the NT, and at the same time draw them together.

A. Historical setting

1. Earliest Gnostic tendencies. Many writers have concluded that incipient Gnosticism (not identifiable historically until the 2nd cent. a.d. ) was in the background of several NT books, such as Colossians, Ephesians, the pastoral epistles, the Petrine epistles and Jude, but esp. 1 John. The most advanced stage of Gnosticism that appeared in the background of the NT was reflected in the writing of 1 John. Gnosticism, a popular form of Graeco-Roman philosophy, had no doubt pervaded the thought world of the Rom. empire by a.d. 150 and, confronting Christianity in the latter decades of the 1st cent., had produced serious conflict and confusion within the churches.

Gnosticism was the philosophical result of the blending of the cosmogony of Gr. thought with the theology of oriental religions, esp. Judaism. First John revealed rather sharply three characteristics of Gnosticism that had serious implications for Christianity: (1) dualism, (2) illumination, (3) rejection of the Incarnation. Dualistically, Gnosticism held that matter was essentially evil and spirit was essentially good. Thus the human body and spirit had no effective contact with each other. Gnostics held that a redeemed soul in a sinful body was therefore not responsible for the deeds of that body. Such dualism led to antinomianism—the breakdown of morals and spiritual compromise on the part of some who professed Christ. The name “Gnostic” came from the Greek word that meant “knowledge.” Salvation according to the Gnostics came from knowing theories rather than from faith in a Savior. Only the initiated who knew the Gnostic secrets were in the light. Christ’s earthly life, the fact of the Incarnation, posed a major problem for the Gnostics. God’s spirit and human flesh could not have had any essential unity of personality in Jesus. A separation was made between Christ’s deity and Jesus’ humanity in one of two ways. Docetic Gnosticism taught that Christ was not really a divine person in human flesh; He was only a phantom playing the human role. Christ’s humanity only appeared to be real. Cerinthian Gnosticism (Cerinthus of Alexandria was linked by ancient tradition with John at Ephesus) taught that the human Jesus was an ordinary man upon whom the Logos of God came at His baptism, departing from Him before the Crucifixion. Only the human Jesus died upon the cross. The Logos was a kind of cape that the human Jesus wore during the period of the public ministry. John wrote against all of these heresies in his first epistle.

2. The pastoral scene . The homiletical tone of 1 John is prob. due to the author’s consciousness that his message was to be read to an assembled congregation (or congregations). It seems obvious from all three of these documents that the writer was a Christian leader of wide and prominent influence. An unmistakable air of authority and a noticeable desire to build up the readers in their faith are at the heart of the writer’s effort. The danger of false teachers and teaching provoked the distinctive emphases on faith and love in 1 John (the clearest combination of faith and love in the NT). The conduct of the readers had become a concern of the writer, who urged them not to love the world in words suggesting a condition of worldliness among them.

First John may have been intended for a circle of churches. The term “elder” that was used in the other two letters has been thought to indicate the author’s pastoral relationship to a community of faith. Because 2 John seems to be a miniature of 1 John, having scarcely a single phrase that had not already been employed in the longer letter, it has been thought that the “elder” of 2 John was a venerable church leader (perhaps bishop) who had previously written 1 John as a pastoral letter to deal with the danger of a spreading, false doctrine. B. H. Streeter advanced the idea that the “elder” was in fact a bishop with a responsibility for a circle of smaller churches, making him almost an archbishop. All three letters dealt with real life and not with abstractions. The intense personal feelings of the author are everywhere evident. He was bound to his readers as they were to him. He made an appeal to them that reveals an acquaintance with both their needs and history.

3. Absence of persecution . In a.d. 81, Domitian was crowned emperor of Rome. From that time it was obvious that persecution was the inevitable lot of Christianity. The three Johannine letters have been called “catholic,” or “general,” epistles because they reflect the needs of Christianity at large. It also has been thought that these letters came near the close of the 1st Christian cent. It is surprising, therefore, that they do not reflect the threat of persecution that hung over the new religion at that time, esp. in the Rom. province of Asia where these letters may have originated.

B. Literary characteristics . First John did not conform to the general characteristics of contemporary personal letters. It has no introduction, identification of author, thanksgiving, or author’s greetings. Neither does it have a concluding salutation. There is a complete absence of any personal name. On the other hand, this may show the distinctive form of an encyclical that was intended for more than one congregation, being sent by messengers from church to church, and being read in the general assembly by a leading elder.

The two shorter Johannine letters (the shortest books in the NT) were written in the more typical epistolary character of 1st-cent. correspondence. They are so brief that they prob. were written on one sheet of papyrus each. The Gr. text of 2 John contains 1126 letters whereas 3 John has 1133 letters. They were written for local and personal situations in each instance.

1. Unity . R. Bultmann has attacked the unity of 1 John. He believes that the original letter ended at 5:13 and that vv. 14-21 of that ch. were added by a later ecclesiastical editor. He suggests also that the author of 1 John worked over a previously existing document. He contends that 1:6-10 is stylistically different from 2:1 f. The latter section was believed to have been the author’s own commentary upon the former passage. Generally, however, modern scholarship has insisted upon the unity of 1 John, because the style and ideas of the suspected sections have been found to be those of the letter as a whole.

2. Structure . Many scholars have felt that 1 John was plan-less. The author did not present his themes one by one, developing his message and then drawing his conclusions—making it almost impossible to outline the letter. Perhaps the best internal evidence as to any organization of thought in the mind of the author is found in connection with the ideas about God that he advanced: (1) God is light ( 1:5 ); (2) God is life ( 2:25 ); (3) God is love ( 4:8 ). The subject discussed in connection with each idea is hortatory in nature: (1) walk in the light, (2) live God’s life, (3) dwell in love.

Without doubt there is justification for the frequent observation that 1 John is spiral in form. The ideas introduced return for additional treatment and application. For example, “light” and “darkness” are introduced and then reintroduced and applied. The forgiveness of sins is treated in the same fashion, returning several times to the discussion. “Liar” is a recurring theme, as also “commandment.” Perhaps the most important word of all is “love,” which is also treated in this fashion. The foundation of the developing thoughts is laid in 1:1-4 —and from this foundation the message begins, ever broadening and expanding, each thought growing out of the other and ever circling to encompass and apply the previously introduced material.

3. Style . First John often has been compared to the “wisdom” material in the NT, esp. James. The message is given in little pearls of wisdom. Simple words are used, and statements are brief and pithy. John did not argue as Paul did; therefore his style was intuitional rather than logical. He was primarily a witness, depending not so much on logical deduction as upon spiritual insight. Another stylistic characteristic is the use of contrast making opposites set against each other to underscore the teaching. Light is contrasted with darkness, truth with error, God with devil, righteousness with sin, love with hate, and life with death. Repetition also was important to John. John’s ideas are relatively few, but they are repeated over and over again. Twice in 1 John it is said that “God is love,” and several times love is offered as the evidence that a man has been born of God. Parallelism is another device used by this author. 1 John 1:8-10 contains three repetitions in parallel statements: “We deceive ourselves, and the truth is not in us” ( v. 8 ), “He is faithful and just and will forgive our sins and cleanse us from all unrighteousness” ( v. 9 ), “we make him a liar, and his word is not in us” ( v. 10 ). The letter is characterized by a comparatively limited vocabulary that is nontechnical, having nothing of instruction about churches, their offerings, ordinances or activities. It has been judged a simple, non-technical document, generally lacking in literary polish but strangely powerful for perhaps those very reasons. The rhythmic quality of this work has been thought to have been due both to the catechetical method of teaching converts to Christianity, as well as to the method of teaching commonly employed in Judaism, which made much use of such repetitions and antithetical parallels.

C. Relation to John’s gospel . The consensus of scholarly opinion through the centuries has held to a common authorship for the fourth gospel and the epistles of John. Tradition has connected the name of John the son of Zebedee with all of these documents from the earliest times. The acceptance of a common authorship was furthered by the obvious similarity of idioms and phrases, common themes, and a shared theological viewpoint that was distinctive in the NT. In the 20th cent. a challenge to this commonly held view was raised by H. J. Holtzmann and C. H. Dodd. Dodd concluded that a distinct theological divergence pointed in the direction of a disciple of John as the probable author of the epistle. He expressed in the Moffatt Commentary the view that the theological distinctives are three principally: (1) the eschatology is more primitive in the gospel, (2) so also is the interpretation of the death of Christ, and (3) the doctrine of the Spirit is not as elevated as in the gospel.

1. The question of priority . The chronological order of the epistles of John and the gospel of John is so complicated that it has not been possible to determine their relationship with any degree of certainty. Some have believed that the epistles were written in the reverse order from their occurrence in the N.T. Third John would have been written first, 2 John next, and 1 John considerably later. In this scheme of writing the gospel has been put between 2 John and 1 John. It also has been conjectured that 1 John was written as a postscript to the gospel, the gospel having been written to explain how men might have eternal life ( John 20:31 ), and the epistle to give assurance that they had it ( 1 John 5:13 ). Still other commentators have believed that the epistles were written prob. a year or two after the gospel, because it has been thought that such a passage as 1 John 2:3-8 assumes that the readers were familiar with the fuller exposition of the themes of the gospel. First John has, therefore, been termed the first commentary on the gospel of John. 1 John 1:3 , 5 , which deals with the theme that “God is light,” has been considered as a reference to the development of the same subject in the gospel. Furthermore, the three references to “I write to you” ( see 1 John 2:14 ) instead of being epistolary aorists have rather been understood as historical aorists (“I have written you”) referring to the former communication contained in the gospel.

2. Similarities to John’s gospel . The concensus of scholarly opinion is that 1 John and the gospel share the same theological approach and, generally speaking, treat the same subjects. Although narration is missing from the epistle, it does include the subjects of eternal life, believers as God’s children, love for God and brethren, and the indwelling of God in man that are prominent in the gospel. Beyond that there are interests shared by the two documents that relate them. “Witness” is a common emphasis in both (the term is used nine times in the epistle). The importance of the Incarnation overshadows every other consideration in both of them. Structurally it seems that there must have been a connection between the prologues of the epistle and gospel that caused them to unfold in a similar fashion. B. F. Westcott set out the following list of notable parallels in the texts: The Epistle—The Gospel

3. Differences from John’s gospel . In spite of the striking similarities between 1 John and the fourth gospel, some differences are apparent. The doctrine of the Incarnation, though important to both, is centered in the epistle in the true humanity of Jesus, whereas in the gospel it centers in the divine glory of Jesus. C. H. Dodd professed to find an eschatological difference, in that the eschatology of the epistle was judged more primitive than that of the gospel, because of an absence of the reinterpretation of that doctrine, which Dodd called “realized eschatology.” The interpretation of the death of Christ in the epistle’s use of “expiation” ( 2:2 ; 4:10 ) and the absence of specific reference to the Spirit in the new birth discussion (as the gospel makes much of the Spirit in the same context) are examples of other acknowledged differences.

Linguistically there are differences also. Rhetorical questions characterized the epistle, but are entirely neglected in the gospel. There is a tendency toward conditional sentences in the epistle that is not a trait of the gospel. The vocabulary of the gospel is naturally larger than that of the shorter epistle, but even so, there are nearly forty words used by the writer of the epistle not found in the gospel, and there are also common words in the gospel that failed to make the epistle at all.

The gospel of John makes much use of the OT, but the epistles contain no quotation from the OT, and perhaps only one reference. There is in the gospel an interest in Judaism as a living religion that is absent from the epistle. It may have been that the gospel reflects a situation sixty years earlier than the epistle, when Judaism was a living issue.

II. Authorship

Traditionally, John the son of Zebedee was considered the author of the epistles. When tradition is combined with reasonable possibilities, it seems that he went to Ephesus in Asia about a.d. 65-70. He remained there laboring among the churches until about a.d. 95, when he was exiled to the island of Patmos during the Domitianic persecution. Having returned to Ephesus about a.d. 97, this last of the apostles died there about the turn of the cent.

A. Arguments for John the apostle . Irenaeus, Bishop of Lyons ( a.d. 185-202) quoted from both 1 John and 2 John, attributing both writings to John, the disciple of the Lord, to whom he also attributed the fourth gospel. The head of the catechetical school in Alexandria, Clement (c. a.d. 180-202) frequently quoted 1 John and attributed it to the Apostle John. The Muratorian Canon, the first known list of NT books, acknowledged two epistles of John, one of which was identified by quotation as 1 John. After the time of Eusebius (c. a.d. 305), general consent was attained to the apostolic authorship of these epistles.

B. Arguments against John the apostle . Ignatius wrote to the church at Ephesus within twenty years of the time that John was supposed to have been there. He mentioned Paul’s ministry, but he was silent as far as John was concerned. Some have thought that an early martyrdom of John was prophesied by Jesus ( Mark 10:39 ; Matt 20:23 ). George Hamartolos, a 9th-cent. writer, said that Papias wrote that John was murdered by the Jews along with his brother. The calendar of the Syriac church, which dated from the 4th cent., observed the martyrdom of James and John in Jerusalem on December 27.

The possible confusion of John the apostle with John the elder has been cited against apostolic authorship. A second John, known as John the elder, has been cited as the author of the epistles, both from the reference to “the Elder” in 2 and 3 John, and from a reference by Papias to a John the elder who perhaps was a different person from the Apostle John. The elder may have been a disciple of the apostle according to most of those who distinguish between the two.

III. Locale

A. Origin . Traditionally, the epistles of John have been associated with Ephesus and the Rom. province of Asia. It has been supposed that 1 John was written only for congregations in the Rom. province of Asia, but in 1 Peter the address included all those in Pontus, Galatia, Cappadocia, Asia, and Bithynia. If 1 John was written twenty-five or thirty years later than 1 Peter, it might well be that an even larger territory than Asia was addressed. Because tradition has pointed toward Ephesus as the residence of John, it is likely that all three epistles were written there. Unless 1 John 5:21 is taken literally, as it admonished abstinence from idol worship, there is no indication of whether these Christians were Jews or Gentiles.

B. Destination . About the 4th cent. it was believed that 1 John, and perhaps the other Johannine epistles, were addressed to Parthia, and the title “To the Parthians” actually occurs in a few MSS. Augustine supported this theory. An explanation has been found in a statement in the Clementine “Adumbriationes,” that 2 John was addressed to a Babylonian lady. Since Babylon was in the Parthian empire, the entire Parthian theory may have come from this single statement.

The entire question as to whether 2 John was addressed to an individual or a congregation awaits the discussion of the text, but 3 John undoubtedly was addressed to a trusted friend of the Elder. This trusted friend seems to have been a prosperous layman in a church within the radius of Ephesian influence.

The situation of the churches in the background of 1 John, esp. with reference to the anti-Gnostic material, would suggest a later date than Colossians or the pastoral epistles, where the same tendencies seem to have been met in a less developed form. In all likelihood, the epistles of John were written toward the close of the 1st cent. The absence of any reference to persecution prob. indicates a date before the time of the emperor Trajan ( a.d. 98-117), and prob. even prior to the last years of Domitian, who reigned until a.d. 96.

The relationship of the epistles to the gospels also includes the establishing of a date. The gospel of John may have been as late as a.d. 95-100. Many scholars are now inclined to date the gospel about a.d. 85. If the epistles were written after the gospel and at least 1 John and 2 John at about the same time, a likely date would then be about a.d. 87 for the epistles. The Apostle John would at that time have been a man in his middle seventies, able still to travel and work (as suggested in 3 John). Christianity at that time was in difficulty in Asia but had not come under the intense persecution as occurred under Emperor Domitian. The Gnostic situation had the time to develop into a movement of some considerable importance and to spread over a wide area. In all likelihood, the epistles of John were written about the end of the eighties or the beginning of the nineties in the 1st cent.

V. Contents of the epistles of John

1. The prologue ( 1:1-4 ). Dionysius of Alexandria may have been the first to note the parallel structure between the prologue of the epistle and that of the gospel of John. In each is: (1) the main subject described first, (2) then the historical manifestation of that subject, (3) last, the personal apprehension of it. The prologue of the epistle (also of the gospel) serves as the foundation upon which the remainder of the letter rests.

The main subject is declared to be the eternal Word, or better still “the living Logos.” In Gr. “logos” did not mean mere speech or utterance; it meant rational and articulate utterance of thought. It was the author’s declared intention to speak of Christ as the eternal Logos who is in Himself life, who is in union with God the Father before all time, and who became incarnate in time as the object of sensible experience among men. In a court of law in ancient times, the testimonies of two senses were required to make a witness authentic. Perhaps this is in the background of John’s emphasis that the proof of the humanity of Jesus had been attested by three senses: hearing, seeing, and touching. The neuter reference “that which” may be explained as a reference to the gospel, but in light of the declaration, “That which was from the beginning,” it is more likely that the author was thinking of Christ as a life—a fact of history. This stressed the truth that Jesus was not an optical illusion, as the Docetic Gnostics had claimed, but that He had an actual human body that was seen and heard.

The long and somewhat tangled sentence that makes up the Prologue is also an emphasis upon the personal and collective apprehension of the eternal, divine life in Christ. There had been a shared experience of the historical Jesus by His people. The repeated “we” indicates not only the apostolic witness and testimony but also the collective witness of the people of Christ, the “salvation” people who had come to find life in Jesus. Fellowship was the common tie of such a people; their fellowship was a fellowship of witness that rested upon the fellowship of a shared experience ( see the discussion of “fellowship” in MNT by C. A. Dodd, The Johannine Epistles , pp. 13-16, and The Epistles of St. John by B. F. Westcott, pp. 174f.). The textual problem in 1:4 as to whether “our joy” or “your joy” should be read is incapable of a hard and fast decision, but most likely it was “our joy,” in the apostolic sense.

2. Fellowship with God ( 1:5-2:2 ) . The first expansion of thought based upon the basic statement of 1:1-4 is in terms of “fellowship with God.” The real meaning of all religious experience is caught up in this phrase for the writer. There were heretics in John’s day who claimed to have a vital experience with God, but they denied that Jesus was truly the Son of God—God in human flesh. John insisted in this opening statement that no man has fellowship with God who did not acknowledge Jesus, for it is His blood alone that places men into fellowship with God and maintains them in such fellowship. John stated the facts of Christian experience that were related to the establishment and maintenance of such fellowship with the intended purpose that his readers might know that they truly possessed this fellowship and that they might readily recognize those who did not.

The statement “God is light” has nothing to do with a mysterious or esoteric nature of God. John was merely emphasizing the fact that, in spite of what the Gnostics taught, God had no secret knowledge that was withheld from the entire body of believers, hidden just to give to a select few. The source of this information was Jesus Himself. It did not come from rabbinic instruction in the synagogue nor from the dialectical reasonings of Gr. philosophy. It was the message of revelation received directly through the historical Jesus. Beyond this fact light represents the perfect holiness of the unveiled nature of God as seen in Jesus Christ. Darkness is not simply a symbol of ignorance; it is also a symbol of moral evil. A man who rightly claims a personal knowledge of God in fellowship must measure his life against the character of God. It was B. F. Westcott who pointed out the trilogy: (1) God is light so men who fellowship with Him must walk in the light, (2) God is spirit so men who fellowship with Him must worship in the spirit, (3) God is love so men who fellowship with Him must manifest love.

The repeated statement, “if we say,” would indicate that the apostle was not tilting against men of straw but was combating the errors of his day. He had heard men say these things again and again. Entrance into fellowship with God did not come by denying sin, but by confessing it and being cleansed of it. The cross stands at the heart of any vital experience of a sinful man with the holy God. The blood of Jesus (real blood and not a phantom) is absolutely necessary to the establishment of fellowship between men and God. In the NT, the word “fellowship” is used only in a good and sacred sense. It is never used to describe those who walked in darkness and did not do the truth.

It is important in this passage to recognize the relation between the Gr. present tense and aorist tense. To understand properly 1:8 and relate it to 2:1 and 3:6 , it is necessary to tr. the present tense in these vv. as “continue to sin,” i.e., “live a sinful life.” The aorist tense should be tr. “to commit a sin,” i.e., “do a sin.” In 1:8-10 , John was saying that if men should say that they have not committed a sin, they make God a liar. In the present tense John was speaking of living a life of sin, so that he can say that whoever abides in God does not continue living a sinful life. The declaration added to the inability to confess the need for God’s forgiveness (to the effect that “the truth is not in us”) meant that such men were incapable of recognizing the truth when they saw it.

Two erroneous conclusions might have been drawn from 1:8-10 against which the author guarded in 2:1 , 2 . The acknowledgement of the persistent malady of sin might lead a Christian to accept sin as inevitable in life, causing him to ease his struggle against sin. Also, the readily available forgiveness of sin might lead a Christian to presume on God as the God of forgiveness. The author hastened to assure his readers that everything that he was writing was written that they might not sin. His readers were encouraged to remember the facts that are inseparable from fellowship with God.

3. Keep the commandments ( 2:3-11 ) . The author began this section by a reference to knowledge, or assurance, of a personal relation to God. The word “know” is derived from the same root from which the Gnostics took their name. They claimed a monopoly on religious knowledge, which John denied with his bold assertion “we know him.” The basis of this assurance is the keeping of His commandments.

The author used the term “commandment” (or its pl.) six times in these verses. In fact, as is characteristic of 1 John (the repetition of previously introduced ideas) the term “commandment” is used in the following sections also ( 3:23 , 24 ; 4:21 ; 5:2 , 3 ). It is evidently a key thought in the author’s expanding discussion. The relationship of this new term “commandment” to the previously dominant term “fellowship” is that the Christian’s fellowship with God depends upon, and is assured by, keeping the commandments.

The phrase “his word” in v. 5 is a synonym for “commandment.” The idea of keeping the commandments is previously suggested in 1:6 by the emphasis upon the truth as something that the Christian lives. John prob. took this term from Jesus Himself ( see the gospel of John 14:15 , 21 , 23 , 24 ; 15:10 ). It was Jesus Himself who identified these commandments with His word. There is an objective basis behind all Christian experience that made it impossible for men to brand it a sham or an illusion. That objective basis is keeping the commandments.

The importance and meaning of keeping the commandments is developed by two illustrations: (1) love for the believing brother ( 1 John 2:9-11 ), (2) avoiding love for the world ( 1 John 2:12-17 ). It is prob. better to treat the second of these as a separate subject because 1 John 2:12-17 is most difficult to connect. Some have judged it a parenthesis in which the writer definitely turned aside for a word of personal appeal.

The commandment of love is as old as God’s revelation. In the Christian context, the readers may have heard it preached by Paul and John. Perhaps they read it in John’s gospel also. Some who had professed the light had given the lie to that profession by the darkness of their hatred for their brethren. John was saying that the new commandment is to put the old commandment into practice; in that sense it is not a new commandment at all but the old one applied.

4. Don’t love the world ( 2:12-17 ) . As previously noted, this passage is a personal appeal in the first instance. These tender words of personal exhortation are in sharp contrast with the rather severe words that follow. Here is primarily a warning against that which would destroy the believer’s fellowship with God, and also His fellowship with His brethren—the love of the world. The basis upon which John wrote to them was that their sins had been forgiven them. Since this was true, he was able to write these things to them because they were in the fellowship.

John divided his readers into the young and the old, for apparently his common way of referring to all of his readers was with the word “children.” In all probability, these words refer to natural age and are not spiritualizations of mature and immature Christians. The Gnostics claimed an exclusive knowledge of God and condemned John’s readers as having no knowledge of God. He reassured his readers of their real knowledge of the Father. Their abiding knowledge of God was attested by their fellowship with Him.

In John’s writings, “to love the world” always means to replace love for God in one’s life with love for wrong objects. The “world” here means the realm of evil that excludes God. The word John chose for love ( ἀγαπάω , G26 ) denotes direction of the will and purposeful choice. There are two reasons that arise from the essential nature of the world that labels love of the world as unspiritual: (1) such love is fixed upon that which is in essential opposition to God, (2) such love is fixed upon that which is unable to stand the test of time.

5. Beware the antichrist ( 2:18-28 ) . In early Christianity the belief that an antichrist would come who would be the direct opponent of Christ was widespread and significant. Usually the thought centered on one antichrist, but here John considered anyone as an antichrist who taught the false doctrines that he had thus far considered. They have withdrawn from the fellowship, and this itself branded them as those who had never shared in the real life and fellowship of the brethren. They had not loved the brethren because they had not loved God. In a sense, their departure from the fellowship provided a key word to John at this point, the term “remained.” Six times in these vv. John wrote some form of this word “remain,” or “continue” just as he previously emphasized “commandment.” Their withdrawal was beneficial. The cause of Christ had been in much greater danger before these false teachers had been revealed for what they really were, i.e., unbelievers.

The special heresy against which John warned his readers was related to the person of Christ. To deny that Jesus was at one and the same time the perfect man and the true God, was the supreme lie. Such a liar was antichrist. A denial such as this is also a denial of the Father, for it is only through the Son that the Father had been manifested in the flesh. Whereas previously it was affirmed that love of the world was proof that one did not love God, in this passage it is affirmed that the denial of the truth concerning Christ is evidence that there is no fellowship with God. Faith in Christ tests fellowship with God.

Loyalty to the truth of God in Christ is declared to have its rewards. The two advantages that result from such loyalty conclude the section. They are an eternal relationship with God through Christ and a secure knowledge of spiritual realities. It is the Holy Spirit’s function to bring both of these to the knowledge of the believer. The Holy Spirit was John’s answer to the Gnostic. It was not the proud human “knower” who brought secret, mystic knowledge that men needed, but the Holy Spirit’s guidance.

6. Do right ( 2:29-3:10 ) . The Gnostics taught that restraint of sin was unnecessary. John confidently asserted that the real proof of a man having been born of God was that he did that which was right in God’s sight. John esp. considered two matters in connection with the new faith: first, the privileges of God’s children and, second, the character of God’s children. Though years of Christian experience had accumulated for John, he was still amazed that sinners should be accorded the privilege of being God’s children; but perhaps fearing that someone would pick up the word “called” and imply only called, he added more amazingly that his readers were actually God’s children. The reason why the world did not recognize these Christians as children of God was because that world did not know God. Beyond all this there awaits these believers a wonderful destiny more marvelous than anything yet experienced. This glorious destiny is not known in detail, but in essence it is that the Lord’s people will be like Him. John declared that to be like Christ is the Christian’s destiny.

In vv. 4-8 , John placed the Christian’s life of righteousness against a life of sin, by way of contrast. These two lives come from two personal sources—Christ and the devil. A new life principle has been imparted to the Christian, a life principle that could not possibly be the seed of sin because it comes from God. The children of God may be expected to resemble their Father, God, in righteousness. Conversely, the same thing is true of the devil’s offspring, for he was from the beginning a sinner. The expression “from the beginning” as here related to the devil has been subject to interpretation in three ways: (1) that “the beginning” refers to eternity, thus the devil is associated with sin from all eternity; (2) that “the beginning” refers to the beginning of the human race, thus in all of human experience the devil is the source of sin; (3) that “the beginning” means “from the beginning of sin,” thus the devil is the original sinner.

The most difficult v. in 1 John is v. 9 of this passage, no doubt because of the absolute and unqualified terms employed by John. It is to be understood, however, that the tenses of the verbs in Gr. is the important matter. The first verb is in the intensive perfect; “everyone who is begotten of God” is the idea. The second verb is the present of continued action; “does not keep on practicing sin” is the idea. The truly regenerated man cannot continue his former sinful disposition, but his desires change, and with the Holy Spirit’s help he grows in godliness.

7. Love the brethren ( 3:11-18 ) . A family member in the divine circle, one of God’s children, is expected to love the other family members of the divine circle. Proud Gnosticism, boasting its intellectual superiority, produced a spirit of arrogance and self-assertiveness on the part of its followers. There was no place in it for the uninitiated who did not accept the Gnostic interpretation. Jealousy, contempt, and hatred characterized this heretical movement. John declared that love is fundamental to the Christian message, being “from the beginning.” In contrast with Cain, the first murderer and embodiment of hatred, stands Christ, the very revelation of love. Christ’s death was offered as the supreme proof of His love and the ultimate requirement of love from His people. Love is thus declared to be the manifestation of this new life from God in men. It is not enough to profess this love; it is required that Christ’s people practice this transforming love in their daily lives.

8. Be confident ( 3:19-24 ) . When Christians judge themselves by the high standard of Christian love, it is easy to become discouraged. The first vv. of this paragraph are difficult to interpret (for the difficulties of the Gr. constructions see Westcott, The Epistles of St. John ). John apparently meant by “heart” the entire conscious, moral nature of man. The declaration is that the refuge from a guilty conscience is the greatness of God’s forgiveness. God’s greatness is not to be found in His justice that brings condemnation upon men, but in His mercy that brings salvation from sin. Prayer would have no foundation if it were not for the greatness of God. By keeping God’s commandments, prayer becomes effective, which means that because His people are one with God’s purpose, they can expect His help. The keeping of God’s commandments is summarized by John as a true belief in Jesus and a real love for the brethren. This keeping of God’s commandments is both the condition and result of true fellowship with God. The Spirit’s presence in the Christian’s life is adduced as the proof of such vital fellowship with God.

9. Test the spirits ( 4:1-6 ) . John wrote ( 3:24 ) that a Christian can know that God is abiding in him because of the Holy Spirit’s presence in his heart. Before he continued with his message, the author paused to warn his readers about the false doctrine of the spirit as held by the Gnostics. The Gnostics talked much about spirit. Matter, they said, was evil, but the spirit was the divine part of man because it was non-material. They claimed that their knowledge of God was a spiritual knowledge. John urged his readers to be rigidly discriminating concerning the “spirit” that moved a teacher in the church. The fundamental test to apply to a teacher was his attitude toward Christ. If such a teacher denied the reality of the Incarnation, he then based his message upon the wisdom of human reason rather than on revelation from God.

10. Abide in God ( 4:7-12 ) . Twice already John affirmed that love is the test of the Christian life. In this passage, the letter reaches its climax, for it was intended not only to give tests by which the readers could measure their lives, but more importantly, to secure for them a deeper experience with God. Love is the supreme test both of the new life and the abiding fellowship of God. Love is the natural fruit of the saved life. John related this love to the reality of the incarnation of Jesus Christ in the flesh. If Jesus was not truly the Son of God, then the love of God for a lost world was a figment of the imagination. A true Incarnation was necessary for God’s love to be revealed in the world. When love is associated with faith and devotion toward Jesus Christ, it then becomes a valid evidence of life everlasting. God, because He is love, is the one source of love. This means that men have no love for God until they discover God’s love for them. Love that is genuine, according to John, has to have its source in God.

11. Have faith ( 5:1-12 ) . Throughout 1 John is a constant interplay of love, righteousness, and belief. The author insisted upon the relation of belief and love. The readers must remember to identify love with keeping the commandments. Because they are children of God, it should not be burdensome for them. Also, those born of God will gain the victory over the world through faith. John commonly used the verb “believe,” and 5:4 is the only place where he used the noun “faith.” Faith is the victory. It was not the Gnostic victory of spirit over matter, but the Christian victory of righteousness over evil. Faith brings victory. Faith comes from love. Love results from being born again. These are the familiar Johannine themes brought again into combination and new emphasis.

Verse 6 may have been a direct thrust at the Gnostic leader, Cerinthus, who taught that the divinity of Christ came upon the human Jesus at His baptism in the form of the dove that descended from heaven, but left Him in Gethsemane. The author acknowledged that the messianic ministry of Jesus began at His baptism, but the fulfillment of that ministry was in the sacrifice of the cross “in the blood.” In the Jewish legal system a testimony was regarded as conclusive when supported by two or three witnesses. It was, therefore, important to John that he discerned three witnesses to the real incarnation of God in the historical Jesus: “the Spirit, the water, and the blood.” These witnesses combined to support the declaration that it was Jesus, God’s Son, who died on the cross and thereby worked redemption for humanity. There is the record of Jesus’ earthly ministry, the fact of His atoning death, and the subsequent witness of the Spirit in the life of the believer (as well as the witness of the Spirit to Jesus in the days of His flesh). So intense is the rejection of the Gnostic heresies that taught that salvation was secured through a speculative “gnosis,” that John made the strong declaration that men who taught such heresy made God a liar. The true witness of Christian experience, given through the Spirit, is that salvation is accepted by faith in Jesus as the Son of God.

12. Ask God ( 5:13-17 ) . The word “ask” is interrelated with the word “know” throughout this passage. Knowledge not only brought the certainty of salvation but also boldness and confidence in prayer. There are, however, three important qualifications introduced in connection with effective prayer: (1) the Christian must ask in accordance with God’s will ( v. 14 ), (2) the Christian must ask with faith ( v. 15 ), (3) the Christian must consign some things to the wisdom of God alone ( vv. 16 , 17 ). The reference to mortal sin and the fact that John did not encourage prayer for such, has created much bewilderment for Christian interpreters through the centuries. It must be remembered that confidence is expressed in the effectiveness of prayer for “a brother.” The point of contrast is that the “mortal sin” raises the crucial question of salvation. A Christian cannot pray with complete confidence where the genuine experience of grace is questionable. No doubt, in John’s mind, the Gnostic heresy of denying the redemptive work of God’s Son was such a situation, perhaps the primary indication of it to Him. He could not encourage hopeful prayer that such a one because he was a brother would be dealt with by God as He deals with His children. Rather, such men as the Gnostics who professed God but were infidels with reference to Jesus had put themselves beyond the pale of prayer that intercedes for a brother. They were not brethren.

13. Know these ( 5:18-21 ) . As the previous section reveals an interplay of “know” and “ask,” here the word “know” dominates the scene. It becomes more than a declaration from the author; it is also an outreach to establish his readers. Including the larger section (beginning in v. 13 ), the word “know” occurs seven times. In the Gr. text, there is a significant variation of terms. Six times the word “know” refers to knowledge that comes from Christian instruction. The last use of the word ( v. 20 ) signifies knowledge that is based upon experience. The entire sum of Christian teaching is imparted to the end that men may know in their own experience the reality of the Gospel. The Gnostics made great use of what they called “knowledge”; but the Christian has real knowledge. The Christian knows security in the provision of God; he knows the reality of an escape from the bondage of sin; he knows the truth and not error; he knows the reality of eternal life.

B. 2 John . This briefest of books may be analyzed as follows:

1. Greetings (vv. 1-3) . The concept of salvation in 2 John is similar to that of 3 John. The term “elder” may have referred to the office the author held in the Christian community, or it may have referred to his advanced age. In all probability, it referred to his office (though for John at this time it would have been equally true as a reference to his age). This title had wide use in the Asiatic churches, and apparently the author felt it was sufficient identification of himself.

The “elect lady” may have been a woman with a family, and her sister ( v. 13 ) may have been the elder’s hostess at the time of writing. Some have even thought that “lady,” which in Gr. was sometimes the proper noun Cyria, should not be tr. “lady” but rather as Cyria, the personal name of a woman (even as Gaius’ name appeared in 3 John). It is more likely that the reference is a figure of speech referring to the church to which the letter was addressed, and the closing reference to “sister” would be understood as a sister congregation.

The familiar Johannine theme of “love in the truth” is quickly introduced. The author assured those to whom he wrote that he loved them in the truth. His love was not sweet sentimentality. It was a love that was rationally and morally conditioned by the Gospel. It was the spiritual knowledge of God in Christ that produced this love in his heart. The society of the faithful was established by and has its very existence from its relationship to this truth.

The typical blessing, as Westcott has noted, began with the activity of God in behalf of men, and continues to the final satisfaction of men: “Grace, mercy, and peace.”

2. Follow the truth (vv. 4-6) . The opening words of this passage have been held to indicate that only some of the people involved were following the truth; other of the “children” were not. This may have been true, but it seems better to understand this simply as a positive comment. He has had contact with some of the children, and he found those to be following the truth. “Following the truth” meant that the Gospel of Christ was manifested in their living.

John practiced love in his dealing with the recipients of the letter, as indicated by his tender appeal that they love one another. John appears to have reasoned in a circle. Love, he said, is to follow the truth, and to keep the commandments. On the other hand, he said the command is that they should love one another. It may be important to note that, in the first instance, “commandments” is pl., and in the second, “commandment” is sing. The life of love seeks to obey God in all that He commanded; at the same time all the commandments can be summarized in one—love!

3. Watch for deceivers (vv. 7-11) . The love of which John wrote never goes contrary to the interest of truth. It is not to be extended indiscriminately. Those who were perverters of the truth and enemies of Christ could not in the very nature of things be made the object of brotherly love. Of compassion and care they should be objects, but of Christian fellowship and service they could not be in the nature of the situation. There were roving teachers of Gnosticism that propagated heresy in denying the reality of the incarnation of God in Christ. These antichrists did not abide in “the doctrine of Christ,” which prob. meant the teaching of the apostles about Christ. They felt they knew God but took a small view of Jesus. The readers were warned against such men. To such men they were not to offer Christian hospitality. They were not to give aid to those teachers of heresy.

4. Future plans (vv. 12, 13) . John found writing to his reader in this instance to be less than satisfactory for the communication of his message. He anxiously awaited an opportunity when he could visit them and speak to them “face to face.” He anticipated such a meeting with joy. The reference to children of the sister may have been to nieces and nephews, or more likely was a greeting from the members of a sister church.

1. Greetings ( v. 1 ). This letter was addressed by the “elder” to Gaius. The name “Gaius” was very common in the 1st cent., and the individual in this instance cannot be positively identified. Three men of this name have been suggested from the NT. Gaius of Corinth ( Rom 16:23 ) was noted for his hospitality. Gaius of Macedonia ( Acts 19:29 ) was a missionary companion of Paul. Gaius of Derbe ( 20:4 ) accompanied Paul on a missionary journey (possibly the same as the Gaius of Acts 19:29 ). The tie that bound the “elder” to this man, whoever he was, was the love of a Christian brother in the context of the Gospel.

2. Follow the truth (vv. 2-4) . The “elder” prayed that Gaius would prosper physically and materially in the same way that he had prospered. This interest in Gaius’ prosperity was related in the first instance to the generosity that he had shown to the visiting missionaries with whom he had shared his material possessions. These missionaries had reported Gaius’ devotion to the truth, his faithful stewardship that was manifested in his works. “Following the truth” is peculiarly Johannine terminology. It means that the man lived the life of the Gospel, was shaped in character by it, and was dominated and controlled by his instruction in Christ.

3. Render service (vv. 5-8) . The act that particularly drew the “elder’s” praise had been Gaius’ hospitality to the itinerant missionaries who ministered to the church of which he was a member. Apparently Gaius’ kindness subjected him to criticism from his fellow members. Gaius was commended by the “elder” for doing wisely that which the “elect lady” was warned against doing unwisely (2 John). The expression “send them on their journey (way),” as found in the NT, means to provide expenses for a missionary undertaking ( Acts 15:3 ; 21:5 , etc.). These missionaries deserved such help because they were representatives of Christ, for this was the meaning of “for they have set out for his sake.” These missionaries also refrained from accepting help from the heathen to whom they ministered so as not to open up their work to suspicion of unworthy motives. Gaius was reminded that as he supported these workers for Christ, he shared in their labor.

4. Warning against Diotrephes (vv. 9, 10) . Here is found the explanation of John’s writing to Gaius instead of the church. He had tried the method of writing to the church, but with no results. This letter to the church had been sent by a faithful Christian missionary named Demetrius, but among the elders of the church was an arrogant, domineering, and conceited man named Diotrephes, who had assumed the leadership of the church. Diotrephes had barred Demetrius from the church and had suppressed the elder’s letter. Apparently this selfish man was fearful that the church would acknowledge an authority other than his own, so he forbade the reading of the elder’s letter or the entertaining of any messenger from him. The elder promised to confront this man shortly if he was able to come himself.

5. Commendation of Demetrius (vv. 11, 12) . Demetrius was the bearer of 3 John. Gaius not only was warned against being like Diotrephes, but he also was encouraged to be like Demetrius. Demetrius was given a threefold commendation: (1) he was widely known in the church as a man of good character, (2) his life revealed his Christianity through his loyalty to the truth, (3) John himself testified to the kind of man he was.

6. Conclusion (vv. 13-15) . This conclusion is strikingly similar to that of 2 John, which may suggest that the two letters were written close to the same time. The elder stated his definite plan to visit Gaius shortly. The closing greeting, typically Christian, reveals the writer’s extensive personal acquaintance in the church of which Gaius was a part.

Bibliography R. S. Candlish, The First Epistle of John (reprint of 1869 ed.); B. F. Westcott, The Epistles of St. John (1883); C. H. Dodd, “The Johannine Epistles” in New Testament Commentary (Moffatt) (1946); H. E. Dana, The Epistles and Apocalypse of John (1947); G. H. King, The Fellowship (1954); W. T. Conner, The Epistles of John (1957); J. P. Love, “The First, Second and Third Letters of John”; “The Letter of Jude”; “The Revelation of John” in The Layman’s Bible Commentary (1961); G. P. Lewis, “The Johannine Epistles” in Epworth Preacher’s Commentaries (1961); R. E. O. White, Open Letter to Evangelicals (1964); J. R. W. Stott, “The Epistles of John” in Tyndale Bible Commentaries (1964).

Paul’s Missionary Journeys: The Beginner’s Guide

by Ryan Nelson | Jul 6, 2020 | Bible topics

Paul’s missionary journeys helped spread the gospel throughout much of the ancient world. Over the course of his ministry, the Apostle Paul traveled more than 10,000 miles and established at least 14 churches.

The Book of Acts records three separate missionary journeys that took Paul through Greece, Turkey, Syria, and numerous regions you won’t find on modern-day maps. Some scholars argue that Paul also took a fourth missionary journey, since parts of the New Testament appear to reference travels that may have taken place after the events in Acts.

Paul’s travels played a crucial role in the formation and development of the early Christian church. Many of the communities he encountered on these missionary journeys were the same ones he wrote to in his pastoral epistles.

In this guide, we’re going to follow Paul’s footsteps as he travelled across the ancient world, looking at the places he went and the major events that took place along the way. At times it can be challenging to distinguish between ancient cities, provinces, and regions (and there are sometimes multiple names that refer to the same area), so as we go, we’ll make some of those distinctions more clear.

Paul’s first missionary journey (Acts 13–14)

Paul’s first missionary journey began in Antioch. You may notice that maps of the ancient world often have two cities labelled Antioch. They’re both named after Antiochus, father of Seleucid I. The Antioch in Acts 13 was the third largest city in ancient Rome and capital of the province of Syria. Today, it’s part of southern Turkey. The other Antioch was part of Pisidia, an ancient region which is also now part of Turkey. Your Bible likely refers to it as Pisidian Antioch or Antioch of Pisidia.

In Antioch (the big city in Syria), the Holy Spirit singled out Paul and Barnabas from the believers worshiping there, and sent them on their first missionary journey.

Paul’s first journey took him by boat to the Roman province of Cyprus. Today, Cyprus is a country known as the Republic of Cyprus. It’s a mediterranean island south of Syria. Paul and Barnabas arrived in the port city of Salamis, where John Mark (who was possibly Barnabas’ cousin), helped them share the gospel in Jewish synagogues.

From Salamis, the group moved across the island to Paphos, where they were met by a Jewish sorcerer named Bar-Jesus (also known as Elymas the sorcerer). This sorcerer worked for the governor—Sergius Paulus—who sent for Paul and his companions because he wanted to hear the word of God. Elymas opposed them and tried to turn Sergius from the faith, and so Paul, filled with the Holy Spirit, called him a “child of the devil” and struck him blind. Sergius saw what happened, and believed.

Ironically, Elymas meant to steer Sergius away from Christ, but he became the very vehicle God used to draw Sergius toward him.

From Paphos, Paul and company set sail for the Roman province of Pamphylia, located in modern day Turkey. They arrived in the city of Perga, where John Mark left them and returned to Jerusalem (which, interestingly, was in the opposite direction from where they just came). We don’t know why John Mark decided to leave, but this would later create a rift between Paul and Barnabas.

Together, Paul and Barnabas travelled to Pisidian Antioch, where local synagogue leaders invited them to speak. Initially, the Jewish people were receptive to the gospel, but a week later, the entire city gathered to hear Paul and Barnabas, and the Jewish leaders became jealous. They resisted the message of the gospel, and so Paul and Barnabas made an important pivot: they began preaching to the Gentiles.

Many of the Gentiles believed the gospel, and Luke (the traditional author of Acts) tells us that:

“The word of the Lord spread through the whole region. But the Jewish leaders incited the God-fearing women of high standing and the leading men of the city. They stirred up persecution against Paul and Barnabas, and expelled them from their region.” —Acts 13:49–50

Driven out of Pamphylia, Paul and Barnabas travelled to Iconium, an eastern city in the region of Phrygia. Iconium still exists today as the Turkish city of Konya.

Once again, Paul and Barnabas spoke in the synagogue, where Jews and Greeks alike accepted the gospel. But the Jews who didn’t accept it stirred up trouble, even as Paul and Barnabas began performing signs and wonders (Acts 14:3). As support for Paul and Barnabas grew, so did the opposition they faced, and eventually, they became aware of a plot to abuse and stone them. So they left.

Fleeing the threat in Iconium, Paul and Barnabas left Phrygia altogether and travelled to Lystra, a city in the province of Lycaonia. Here, Paul healed a man who was lame.The locals who witnessed this miracle thought Paul and Barnabas were gods in human form, calling Barnabas Zeus and Paul Hermes. The priest from the temple of Zeus brought bulls and wreaths to offer sacrifices to them.

Paul and Barnabas attempted to redirect their praise to God, but struggled to keep the crowds from offering sacrifices to them.

Jews came from Antioch and Iconium and continued what they’d started. They riled up the crowds and convinced them to stone Paul. Believing he was dead, they dragged him outside the city. When the disciples gathered around him, Paul got up and went back inside the city.

Then Paul and Barnabas went to Derbe, another city in Lycaonia. There, they “won a large number of disciples” (Acts 14:21).

The return to Antioch

After a time in Derbes, Paul and Barnabas went back the way they came, working their way through Lystra, Iconium, Pisidian Antioch, and Perga. In each city, they encouraged the believers there and strengthened their faith, as they would continue doing on their future missionary journeys. They did, however, stop in a new Pamphylian city on the way: Attalia. Acts only mentions it in passing, but presumably, they established a community of believers there as well.

From there, they skipped a return voyage to the island of Cyprus and went straight back to Antioch (the big one), where they told the church what happened on their journey.

Paul’s second missionary journey (Acts 16:23–20:38)

Paul’s second missionary journey established many of the churches he would later write to in his pastoral epistles. Interestingly, this may have happened in part because of a “sharp disagreement” he had with Barnabas. Paul’s original plan was to essentially have a rerun of their first trip, strengthening the communities they’d formed in each city and telling them what the Council of Jerusalem had ruled in regards to Gentile believers.

But Barnabas wanted to take John Mark—who had left them shortly into their previous journey. Paul was so opposed to the idea that they parted ways, initiating two separate missionary journeys. Barnabas took John Mark and went with the original plan, making their way back to the island of Cyprus. Paul took a man named Silas and travelled through the provinces of Syria and Cilicia.

The first cities that Acts mentions by name on Paul’s second journey are Derbe and Lystra. At this time, Paul and Silas picked up a new companion: Timothy.

The locals spoke highly of Timothy, and Paul wanted to bring him along even though he was half Greek, which meant local Jews would have a harder time accepting their message. Out of concern for these local Jews, Paul circumcised Timothy—even though, ironically, one of the things they were coming to tell Christians was that Gentiles didn’t have to be circumcised. (See Acts 16:3–4.)

Acts doesn’t specify where in Phrygia Paul and his companions stopped, but since he’d established a church in Iconium on the first trip, that community would’ve been on his mind (even though last time he was there, people had plotted to stone him). Interestingly, Acts notes that Paul and his companions journeyed here after they were “kept by the Holy Spirit from preaching the word in the province of Asia” (Acts 16:6).

Just north of Phrygia was the province of Galatia. Acts makes no mention of what happened here, but this is the province Paul wrote to in his letter to the Galatians . Interestingly, part of the purpose of Paul’s second trip was to share the news from the Council of Jerusalem regarding the Law of Moses and whether or not Gentiles (or Christians in general) should be expected to follow it. The council decided the Torah didn’t apply to Gentile believers (though they did hang on to a few rules). But by the time Paul wrote the Book of Galatians, Christians there were feeling pressure to obey the law (particularly in regards to circumcision) in order to be saved.

From Galatia, Paul’s group traveled west, until they reached the border of Mysia—a western region in the province of Asia, which is now part of Turkey. They intended to head north to the region of Bithynia, “but the spirit of Jesus would not allow them to” (Acts 16:7). So they passed by Mysia and headed to the city of Troas. Here, Paul had a vision of a man in Macedonia, begging him to “Come over to Macedonia and help us.” Paul took this vision as a sign that God was calling them to Macedonia, which was across the Aegean Sea.

From Troas, Paul and his companions sailed across the Aegean Sea, making a pitstop on the island of Samothrace before landing in Neapolis and then traveling to Philippi. In Philippi, they spoke with women outside the city gate. One of them was a wealthy cloth dealer named Lydia. After her household was baptised, she persuaded Paul’s group to stay with her for a while.

Later, Paul, Silas, and the others were confronted by a spirit-possessed slave woman who could predict the future. She followed them for many days, shouting, “These men are servants of the Most High God, who are telling you the way to be saved” (Acts 16:17). Paul became so annoyed that he cast out the spirit. Her owners were furious, because they had been profiting off of her fortune telling. So they turned the local magistrates against them, claiming Paul and Silas were stirring up trouble and trying to get Roman citizens to believe and do illegal things.

The authorities had Paul and Silas severely flogged and thrown in prison. Late at night, while they were worshiping, an earthquake shook the foundations of the prison, opened the doors, and freed the prisoners from their chains. When the jailer awoke and saw the doors open, he prepared to kill himself. But Paul stopped him and assured him everyone was still in the prison.

After listening to Paul and Silas share the gospel, the jailer believed in Jesus and had his whole household baptized.

The next morning, the magistrates ordered Paul and Silas released. Paul revealed that they were Roman citizens, who had just been beaten and imprisoned without trial, and the authorities became afraid. Paul and Silas returned to Lydia’s house, and then left the city of Troas.

After passing through the Macedonian cities of Amphipolis and Apollonia, they arrived in Thessalonica. Since Thessalonica had a synagogue, Paul turned to his usual method—preaching the gospel on the Sabbath. Over the course of three weeks, he achieved the usual result—many Jews and Greeks alike embraced the gospel . . . and those who didn’t were outraged by it.

At night, the Thessalonian believers sent Paul and his companions away to the nearby city of Berea.

The Bereans listened eagerly to the gospel and carefully examined the Scriptures to see if they supported Paul’s claims. Many Jews and Greeks became believers, but some agitators from Thessalonica heard Paul was in Berea, and they stirred up the crowds. Silas and Timothy stayed in Berea, while Paul was escorted out of Macedonia to Athens.

In the first century, Athens was in the region of Achaia, just south of Macedonia. Today, it’s the capital of Greece, and the largest city in the country.

Paul was essentially waiting around for Silas, Timothy, and the others to rejoin him. But while he waited, he noticed that Athens was full of idols. He debated with philosophers in both the synagogue and marketplace. Some Athenians were open to his ideas, and they were eager to discuss them. One idol in particular caught his eye—it had an inscription that read: “to an unknown god.” He seized on this as an opportunity to tell them about the “unknown God” who died and rose so that all might have eternal life.

Paul’s message in Athens incorporated observations about what he saw around him as well as quotes from famous Greek philosophers to point back to the gospel. After establishing a group of believers in Athens, Paul headed west to the city of Corinth.

In Corinth, Paul stayed and worked with a couple of Jewish tentmakers named Priscilla and Aquila. Every Sabbath, he preached to Jews and Greeks in the synagogue. Silas and Timothy rejoined Paul here, and Paul began focusing his energy on testifying about Jesus to the Jews.

When the Jews opposed his message, Paul devoted himself to reaching Gentiles, and he left the synagogue. As more Greeks embraced the gospel, the Corinthian Jews brought Paul before the governor, who basically told them to take a hike and refused to help.

Paul stayed in Corinth for a year and a half, and he left with Priscilla and Aquila.

The return journey

Before setting off for Syria, Paul stopped for a vow-fulfilling haircut in the port city of Cenchreae, which was just a hop, skip, and a jump from Corinth. With his companions, he sailed across the Aegean Sea to Ephesus, where he dropped of Priscilla and Aquila, and promised to come back if he could. After a short stay in Ephesus, Paul set sail for Caesarea, which was across the Mediterranean and far to the southeast. From there, he made the trek south to Jerusalem.

Paul’s second missionary journey ended in Jerusalem.

Paul’s third missionary journey (Acts 18:23–20:38)

When you read Acts, there’s no transition from Paul’s second missionary journey to his third. His arrival in Jerusalem almost immediately began his next trip. But while his second journey ends in Jerusalem, the beginning of his third journey is actually in Antioch, which is about 300 miles north.

Phrygia and Galatia

From Antioch, Paul once again worked his way west, passing “from place to place throughout the region of Galatia and Phrygia, strengthening all the disciples” (Acts 18:23). This included Derbe, Lystra, and Iconium.

Paul traveled west to Ephesus, the capital of the province of Asia, where he’d left Priscilla and Aquila on his previous journey. Since he’d last visited, a man named Apollos had been preaching part of the gospel, but he didn’t know about the Holy Spirit. So when Paul arrived, he taught the Ephesians about the difference between water baptism and the baptism of the Spirit.

For three months, Paul preached in the synagogues. When people started criticizing Christianity, he left and began holding discussions in a lecture hall.

This went on for two years, and all the while, God used Paul to perform miracles. Even things Paul had touched—handkerchiefs and aprons—healed the sick and drove out evil spirits.

Some Jews thought invoking Paul’s name would let them drive out demons. Seven sons of a chief priest named Sceva said to an evil spirit, “In the name of the Jesus whom Paul preaches, I command you to come out” (Acts 19:13). The spirit replied that it knew Jesus and Paul, but not them, and then it pulverized all seven of them.

As word spread about what happened, people began to revere the name of Jesus. Local sorcerors came to repent, and they burnt scrolls that would have been worth more than 130 years’ worth of wages (Acts 19:19).

Around this time, a local silversmith named Demetrius realized that the future of his business (making idols) was jeopardized by the gospel. The demand for idols was going down all across the province of Asia, but especially in Ephesus, where he lived. So Demetrius gathered all the craftsmen and workers whose businesses were impacted, and stirred the entire city into an uproar. They seized two of Paul’s companions and brought them into a theater.

Paul wanted to address the crowd, but the disciples didn’t let him. Instead, a city clerk told everyone that unless they were going to bring formal charges against the men in a legal assembly, they were in danger of being charged with rioting.

Macedonia and Greece

After things settled down in Ephesus, Paul headed across the Aegean Sea to Macedonia. He traveled throughout the region, encouraging believers, and eventually arrived in Greece, where he stayed for three months. He intended to sail back to Syria (where his journey started), but some people plotted against him, so he took another lap through Macedonia instead.

Along the way, disciples joined Paul from many of the communities he’d ministered to. He had companions from Berea, Thessalonica, Derbe, and the province of Asia. These followers went ahead of Paul to Troas, in Asia. Paul stayed briefly in Philippi, then joined them.

Paul stayed in Troas for seven days. The night before he left, he stayed up late talking in a room upstairs. A young man sat in a window, drifted off to sleep, and fell to his death. Paul threw his arms around the man and declared that he was alive, and he was. Then Paul went back upstairs and continued talking until daylight.

Paul walked from Troas to Assos, which was just to the south, and then sailed for the nearby city of Mitylene. Eager to reach Jerusalem before Pentecost, Paul sailed past Ephesus and stopped in Miletus. There, he met with the leaders of the Ephesian church and essentially told them that he had taught them everything they needed to know, that he would not see them again, and that they needed to be on guard against false teachers. This is when Paul also famously quoted Jesus, sharing words that aren’t recorded in any of the gospels: “It is more blessed to give than to receive” (Acts 20:35).

And then he set sail.

Paul and his companions stopped briefly in Kos, Rhodes, and Patara before heading across the Mediterranean Sea to Phoenicia (the coastal region south of ancient Syria, which is now part of Syria). They arrived in Tyre, where “through the Spirit” (Acts 21:4), the local disciples urged Paul not to go to Jerusalem. He ignored them.

From Tyre, the voyage continued to the port city of Ptolemais, and then Caesarea, where the group stayed with Philip the evangelist (not to be confused with Philip the apostle ). Here, a prophet warned Paul that he would be bound by the Jews in Jerusalem and handed over to the Gentiles.

Still, he pressed on to Jerusalem, and by the end of Acts, the Jewish leaders had handed him over to Roman rulers.

Paul’s fourth missionary journey

Acts explicitly records three distinct missionary journeys. But some scholars and even ancient Christian writers have claimed that there was also a fourth missionary journey which was only hinted at in the Bible.

The argument for a fourth journey is primarily based on clues from Paul’s letters. He occasionally refers to events and visits that may not be accounted for in Acts or the epistles.

For example, Paul suggested he would travel to Spain (Romans 15:24), but he provides no record of this journey in his letters. However, early church fathers claimed Paul did, in fact, travel to Spain.

In his letter to the Corinthians, first-century church father Clement of Rome said Paul “had gone to the extremity of the west,” which at the time presumably meant Spain. Fourth-century church father John of Chrysostom said, “For after he had been in Rome, he returned to Spain, but whether he came thence again into these parts, we know not.” And Cyril of Jerusalem (also from the fourth century) wrote that Paul “carried the earnestness of his preaching as far as Spain.”

In 2 Timothy 4, Paul makes an ambiguous reference to “my first defense” and claims he was “delivered from the lion’s mouth” (2 Timothy 4:16-17). Some have interpreted this as a reference to his first defense before Emperor Nero, which he was heading for at the end of Acts.

Paul’s letters make other references to events not recorded in Acts, but since there is so much overlap in the locations mentioned, and Paul spent multiple years in some of these places on his three recorded journeys, it’s difficult to say whether or not this fourth journey ever actually happened.

Take a closer look at Paul’s footsteps

Paul’s missionary journeys are a key part of the New Testament. Paul’s epistles were originally written to the communities he formed on these journeys, and they show us exactly how Christianity spread to the Gentiles so rapidly.

Here at OverviewBible, we’ve charted each of Paul’s missionary journeys into beautiful, full-color posters you can display in your classroom or church office. Each comes in multiple sizes on fine art paper with a matte finish.

Get an overview of the entire Bible

The Bible is huge. Together, its 66 books are three times longer than Moby Dick . It’s so big that even if you’ve been reading it your whole life, you can still miss the point. Jeffrey Kranz, founder of OverviewBible, wrote The Beginner’s Guide to the Bible to help Christians and non-Christians alike get a better grasp of this important text.

This non-preachy, jargon-free guide will walk you through the Bible’s major themes and characters and help you see how each book fits into the larger story of Scripture.

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Apostle Paul All Cities Visited Map

Below is a comprehensive list of Biblical places linked or related to the Apostle Paul's life and ministry. Many of the destinations were personally visited by him. Some, however, such as Coos, Rhodes and Patara (Acts 21:1), are recorded as landmarks he passed while traveling or are otherwise related to his efforts.

The below listing does not include the names of Roman provinces Biblically linked to Paul, however, such provinces are compiled in our separate series on New Testament Roman Provinces.

All cities visited by the Apostle Paul Small Map

Series References The Life and Epistles of St. Paul by Conybeare and Howson Holy Bible in its Original Order, Second Edition, Chronology V

Quotes in this series taken from Holy Bible in Its Original Order (HBFV) unless noted.

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Live map: Track the path of Hurricane Ernesto

SAN JUAN, Puerto Rico (AP) — Hurricane Ernesto barreled toward Bermuda on Thursday after leaving hundreds of thousands of people in Puerto Rico without power or water as sweltering heat enveloped the U.S. territory, raising concerns about people’s health.

Track the storm with the live map below.

A hurricane warning was in effect for Bermuda, with Ernesto expected to pass near or over the island on Saturday.

The Category 1 storm was located about 495 miles (795 kilometers) south-southwest of Bermuda on Thursday afternoon. It had maximum sustained winds of 85 mph (140 kph) and was moving north at 13 mph (20 kph) over open waters.

“I cannot stress enough how important it is for every resident to use this time to prepare. We have seen in the past the devastating effects of complacency,” said National Security Minister Michael Weeks.

Ernesto was forecast to near Category 3 hurricane status on Friday and then decrease in strength as it approaches Bermuda, where it is expected to drop between 6-12 inches of rain, with up to 15 inches in isolated areas.

“All of the guidance show this system as a large hurricane near Bermuda,” said the National Hurricane Center in Miami.

Ernesto is then expected to pass near or east of Atlantic Canada on Monday.

Meanwhile, the spinning storm on Thursday was generating southern winds in Puerto Rico, which have a heating effect as opposed to the typical cooling trade winds that blow from the east.

READ MORE: Hurricane forecasters still predict highly active Atlantic season in updated outlook

“We know a lot of people don’t have power,” said Ernesto Morales with the National Weather Service as he warned of extreme heat and urged people to stay hydrated.

More than 380,000 of 1.4 million customers remained in the dark more than a day after Ernesto swiped past Puerto Rico late Tuesday as a tropical storm before strengthening into a hurricane. A maximum of 735,000 clients were without power on Wednesday.

Hundreds of thousands also were without water as many questioned the widespread power outage given that Ernesto was only a tropical storm when it spun past the island.

“I haven’t slept at all,” said Ramón Mercedes Paredes, a 41-year-old construction worker who planned to sleep outdoors on Thursday night to beat the heat. “I haven’t even been able to take a shower.”

At a small park in the Santurce neighborhood of the San Juan capital, Alexander Reyna, a 32-year-old construction worker, sipped on a bright red sports drink that friends provided as roosters crowed nearby above the slap of dominoes.

He had no water or power and planned to spend all day at the park as he lamented the lack of breeze, a slight film of sweat already forming on his forehead: “I have to come here because I cannot stand to be at home.”

The situation worried many who lived through Hurricane Maria, a powerful Category 4 storm that hit Puerto Rico in September 2017 and was blamed for at least 2,975 deaths in its sweltering aftermath. It also razed the island’s power grid, which is still being rebuilt.

The National Weather Service issued a heat advisory on Thursday warning of “dangerously hot and humid conditions.”

Faustino Peguero, 50, said he was concerned about his wife, who has fibromyalgia, heart failure and other health conditions and needs electricity. He has a small generator at home, but he is running out of gasoline and cannot afford to buy more because he hasn’t found work.

“It’s chaos,” he said.

Officials said they don’t know when power will be fully restored as concerns grow about the health of many in Puerto Rico who cannot afford generators or solar panels on the island of 3.2 million people with a more than 40% poverty rate.

Crews have flown more than 540 miles (870 kilometers) across Puerto Rico and identified 400 power line failures, with 150 of them already fixed, said Juan Saca, president of Luma Energy, a private company that operates the transmission and distribution of power in Puerto Rico. The remaining failures will take more time to fix because they involve fallen trees, he added.

“We haven’t seen anything catastrophic,” he said.

When pressed for an estimate of when power would be restored, Alejandro González, Luma’s operations director, declined to say.

“It would be irresponsible to provide an exact date,” he said.

At least 250,000 customers across Puerto Rico also were without water given the power outages, down from a maximum of 350,000. Among them was 65-year-old Gisela Pérez, who was starting to sweat as she cooked sweet plantains, pork, chicken and spaghetti at a street-side diner. After her shift, she planned to buy gallons of water, since she was especially concerned about her two small dogs: Mini and Lazy.

“They cannot go without it,” she said. “They come first.”

— Danica Coto, Associated Press

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St. johns county republican party is looking for those responsible for mailing fake voter guides.

Khalil Maycock , Reporter , Jacksonville

ST. JOHNS COUNTY, Fla. – The St. Johns County Republican Party (SJCRP) is looking for who’s responsible for sending out fake voter guides.

RELATED: Fake voter guides hit St. Johns County Republican voters’ mailboxes just before early voting

Denver Cook, the SJCRP chair explained the difference between the two voter guides.

“This is our real voter guide, you can see on the back side of it, we explain why we did, we have the required disclaimers on the bottom,” Cook said.

The real guide endorses eight candidates in the primary, and the fake one endorses eight different candidates.

Cook said the party was notified about the fake guides Friday when people received them in the mail.

“You can see that it was mailed from Jacksonville on Aug. 7 with a stamp and no return address,” Cook said.

Cook said they would have never mailed something from Jacksonville.

“We wouldn’t have mailed it from Jacksonville but additionally these cards aren’t prepared to be mailed,” Cook said. “There’s no way for us to put a stamp or an address on them. The other thing is we don’t have.”

Cook said the person or people responsible for doing this are wrong.

He also said this could negatively affect those they’ve endorsed by losing out on votes.

“I would call this beyond dirty politics,” Cook said. “Dirty politics you would see the hate mail that comes out on individuals or attack pieces that are fabricated that are based on a sliver of truth and blown up to be this whole thing. This is so far beyond that. This is outright fraud and criminal.”

Cook said he believes these fake voter guides were costly and done for a couple of reasons.

“The first one that comes to mind is to try and offset the work we’re doing for political gain for people they’re supporting,” Cook said. “The second is greed. I think when you look at trying to get certain people in certain positions that will vote in a way you need them to people want that.”

He also hopes the person or people who did this are punished.

“First of all I think the people need to be held accountable for this criminally and civilly,” Cook said. “And we as a party and chairman are going to pursue that as far as we can. The state party is already engaged as well.”

News4JAX reached out to the St. Johns County Democratic Party for a comment on this situation.

They released the statement below.

The St. Johns Democratic Party has had nothing to do with or knowledge of these events until today’s reporting. We don’t know of any organizations or individuals who do. It appears to be evidence of continued Republican infighting between the Trump club and the REC, who have been at odds for a long time over endorsements. We are saddened by the continued disregard of our country’s democracy here in Northeast Florida and the nation at large. Our Party does not endorse one Democrat over another in the primary process. We want the people to decide and then we will back that choice in the General Election. St. John’s Democratic Party is strongly united and focused on electing Democrats up and down the ballot. We welcome all Republicans and NPAs to join us in electing Kamala Harris as the next President of these United States. Richard Finke, Chair of St. John's Democratic Party

Cook said if anyone has any of the fake voter guides you can contact them at 904-717-2016 or drop them off at their office at 3149 North Ponce De Leon Boulevard Suite 2, St. Augustine, FL 32084.

About the Author

Khalil maycock.

Khalil Maycock joined the News4JAX team in November 2022 after reporting in Des Moines, IA.

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Hurricane Ernesto Brings Strong Winds and Heavy Rains to Bermuda

The Category 1 storm made landfall early Saturday morning. It left hundreds of thousands of customers without power in Puerto Rico this week.

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By Judson Jones and Don Burgess

Judson Jones is a meteorologist and a reporter for The Times. Don Burgess reported from Hamilton, Bermuda.

Hurricane Ernesto made landfall on the western side of Bermuda early Saturday morning as a powerful Category 1 storm, bringing significant rain and the threat of a dangerous storm surge throughout the day.

Here are key things to know about the storm.

The storm made landfall around 4:30 a.m., according to the U.S. National Weather Service. That location put the territory in the worst area of the hurricane for an extended period of time. Often the “right” side of an eye wall — in this case the eastern edge — delivers the strongest winds and storm surge.

Ernesto is not expected to approach the mainland United States, but forecasters warned it could cause life-threatening surf and rip currents along the East Coast through the weekend.

President Biden approved an emergency declaration in Puerto Rico, where hundreds of thousands of customers served by the island’s utility were left without power when Ernesto moved through this week.

Bermuda had received 5.9 inches of rain and could record another three inches on Saturday, the Bermuda Weather Service said. The U.S. Weather Service warned of the potential for “considerable” life-threatening flooding.

Heavy rain and strong winds arrived on the main island Friday afternoon and were expected to last through Saturday night. Large, destructive waves were expected near the coast. The Bermuda government posted footage on Saturday morning of the waves pounding against the rocky shore.

A tropical storm warning was issued for Bermuda on Saturday afternoon as the storm moved north-northeast, forecasters said.

“While the majority of Hurricane Ernesto has passed, it is still not over,” said Michelle Pitcher, director of the Bermuda Weather Service , adding that hurricane force winds were still expected throughout Saturday. By Saturday afternoon, maximum sustained winds were near 80 miles per hour, gusting higher.

There were no reports of major damage or injuries as of Saturday afternoon, officials said, though many households found themselves in the dark.

BELCO , Bermuda’s sole electricity provider, said power failures affected more than 26,000 customers, or about 72 percent of its customers. The utility said its crews would resume work on restoring power as soon conditions improved.

The storm prompted a near-total shutdown of Bermuda’s transportation services. Ferry services were suspended, and bus services were halted Friday evening.

L.F. Wade International Airport closed on Friday night and said it would reopen on Sunday. Ahead of the closure, American Airlines and United Airlines added flights to accommodate the surge of travelers seeking refuge on the East Coast of the United States.

Bermuda is well-practiced in dealing with hurricane-force winds (minimum sustained winds of 74 m.p.h.) but before this week, it had only experienced a direct hit nine times since 1851, according to NOAA’s historical hurricane database . The last storm to make landfall on Bermuda was Paulette on Sept. 14, 2020 , which caused minimal property damage.

The most memorable Bermuda hurricane of the 21st century didn’t make landfall.

Hurricane Fabian instead passed just to the west of the territory on Sept. 5, 2003, killing four sailors and forcing a quarter of Bermuda’s hotels and guesthouses to close for repairs.

While Ernesto is forecast to be slightly weaker than Fabian, it will take a similar track, moving north and passing over or just west of Bermuda, which could push the worst damaging winds and surge onto land.

Ernesto is not expected to approach the mainland United States, but forecasters warned that swells and rip currents were likely to affect the East Coast through the weekend.

The New York office of the Weather Service warned swimmers to stay out of the water. Beaches in Queens and Brooklyn were closed on Saturday and Sunday to swimming because of dangerous rip currents, the mayor’s office said.

This week, Ernesto brought up to 10 inches of rain to parts of Puerto Rico, the Weather Service said.

The storm knocked out power to more than 600,000 customers. Luma Energy, which distributes electricity in the territory, said on Saturday morning that nearly 112,000 customers were still without power.

Rainwater flows over a four-lane road surrounded by trees. Several people are gathered on one side of the water.

This hurricane season is expected to be busy.

Forecasters have warned that the 2024 Atlantic hurricane season could be much more active than usual.

Earlier this month, the National Oceanic and Atmospheric Administration continued its forecast of 17 to 24 named storms this year , an “above-normal” number and a prediction in line with more than a dozen forecasts earlier in the year from experts at universities, private companies and government agencies.

Hurricane seasons produce 14 named storms on average from June 1 through Nov. 30.

The seasonal hurricane outlooks were notably aggressive, because forecasters looking at the start of the season saw a combination of circumstances that didn’t exist in records dating back to the mid-1800s: record warm water temperatures in the Atlantic Ocean and the potential formation of the weather pattern known as La Niña.

La Niña occurs in the Pacific because of changing ocean temperatures, and it affects weather patterns globally.

When it is strong, it typically provides a calm environment in the Atlantic. This allows storms to develop more easily and to strengthen without interference from wind patterns that might otherwise keep them from organizing.

Reporting was contributed by Patricia Mazzei , Camille Baker , John Yoon , Hank Sanders , Yan Zhuang and Isabella Kwai

Judson Jones is a meteorologist and reporter for The Times who forecasts and covers extreme weather. More about Judson Jones

Watch CBS News

Maps show Hurricane Ernesto's path and forecast as it nears Bermuda

By Emily Mae Czachor , Kerry Breen

Updated on: August 16, 2024 / 11:44 PM EDT / CBS News

Hurricane Ernesto is nearing Bermuda as a Category 1 storm, the National Hurricane Center said in a Friday update.

The British territory is under a hurricane warning and forecast to face strong winds, dangerous storm surge and life-threatening flooding beginning Friday evening, the Miami-based hurricane center said.

Ernesto was about 65 miles south-southwest of Bermuda and heading northeast at 13 miles per hour as of 11 p.m. EDT Friday, with maximum sustained winds of 90 mph, the NHC said, weakening slightly from 100 mph earlier in the day, when it reached Category 2 status. Forecasters expected the center of the storm to pass either near or directly over Bermuda on Saturday morning, and then near or east of Newfoundland on Monday night.

Ernesto strengthened from a tropical storm into a hurricane Wednesday morning while moving north of Puerto Rico, as forecasters had predicted. The hurricane center upgraded Ernesto once its maximum sustained winds reached 75 mph, and said it could reach "near major hurricane strength" before reaching Bermuda.

Ernesto brought heavy flooding to Puerto Rico and the Virgin Islands while gaining strength as it went through the Caribbean. Torrential downpours blanketed parts of Puerto Rico for much of Wednesday, dumping nearly 10 inches of rain, swelling rivers and flooding roads.

In the process, Ernesto knocked out power to about 750,000 homes and businesses in Puerto Rico. Puerto Rico's electricity provider, LUMA Energy, said about 255,500 customers still didn't have power as of 6 p.m. EDT Friday, a significant drop from when service outages peaked on Wednesday afternoon, the provider said .

According to the utility tracker PowerOutage.us, just over 5,800 customers in the U.S. Virgin Islands had no electricity Friday night, down from a peak of about 46,000 on Wednesday.

Ernesto intensified during its course through the Caribbean earlier this week, but at the time of the latest hurricane advisory, wind speeds had more or less plateaued since the night before.

Ernesto became the fifth named storm of the 2024 Atlantic hurricane season when it formed Monday on a fast-moving path to the Caribbean. The storm came on the heels of Hurricane Debby , which lashed parts of the southeastern United States last week with disastrous flooding and severe weather that ultimately touched much of the East Coast. Ernesto isn't expected to strike the U.S. mainland, the hurricane center said.

The hurricane center warned of the potential for flash flooding in Bermuda on Friday and through the weekend, with total rain accumulations of 6 to 9 inches expected.

"This rainfall will likely result in considerable life-threatening flash flooding, especially in low-lying areas on the island," it said Friday.

It also warned of "dangerous storm surge" and "significant coastal flooding on Bermuda in areas of onshore winds," as well as "large and destructive waves."

Bermuda began seeing strong winds and storm surge on Friday, as residents rushed to complete their preparations for the storm.

Along with Bermuda, swells fueled by Ernesto were affecting parts of the Bahamas and the east coast of the United States, the hurricane center said. Those swells would likely reach portions of Atlantic Canada by late Saturday.

"Even though Ernesto is forecast to remain well offshore of the U.S. East Coast, swells generated by the storm are expected to reach the area late this week and into the weekend," said the hurricane center. "Beach goers should be aware of a significant risk of life-threatening surf and rip currents, and stay out of the water if advised by lifeguards."

Editor's Note: An earlier version of this story reported 975,000 customers had lost power in Puerto Rico, but that was the number of customers who still had power, according to Puerto Rico's electricity provider.

Virgin Islands
Tropical Storm
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National Hurricane Center

Emily Mae Czachor is a reporter and news editor at CBSNews.com. She covers breaking news, often focusing on crime and extreme weather. Emily Mae has previously written for outlets including the Los Angeles Times, BuzzFeed and Newsweek.

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Hurricane Ernesto leaves half of Puerto Rico without power amid flooding: Updates

Editor's Note: This page is a summary of news on Tropical Storm Ernesto for Wednesday, Aug. 14. For the latest news on Ernesto as it moves across the Caribbean, view USA TODAY's story on the storm for Thursday, Aug. 15 .

Ernesto intensified into a Category 1 hurricane Wednesday as it churned north of Puerto Rico, where it unleashed torrential rain and damaging winds that triggered flash flood warnings and cut power to nearly half the island.

As of 11 p.m. ET, Ernesto had left Puerto Rico well behind and was 175 miles northeast of Grand Turk island, according to the National Hurricane Center . The storm was about 690 miles south-southwest of Bermuda, a British island territory, and moving northwest near 16 mph with maximum sustained winds of 80 mph.

Ernesto could become a Category 3 hurricane by Friday before approaching Bermuda on Saturday, according to the NHC. The Bermuda Weather Service issued a hurricane watch.

Forecasters warned of rainfall and flash flooding later in the week with possible hurricane conditions in Bermuda on Saturday. Though Ernesto is expected to remain offshore on the U.S. East Coast, the NHC said swells are forecast to reach the region into the weekend — increasing the risk of life-threatening surf and rip currents.

The storm pummeled Puerto Rico and the Virgin Islands through much of Wednesday, quickly dumping several inches of rain. All told, the U.S. and British Virgin Islands were in line for widespread rainfall of up to 6 inches, while the total for southeastern Puerto Rico could climb to as much as 8 to 10 inches.

Puerto Rico Gov. Pedro Pierluisi said the power outages also left more than 200,000 homes and businesses without water.

On Tuesday, President Joe Biden approved an emergency declaration for Puerto Rico, ordering the federal government to assist in local response efforts. Ahead of the storm, officials in Puerto Rico closed government offices, shuttered schools, activated the National Guard, and opened hundreds of shelters.

Forecasters expect Ernesto to drift for a couple of days along the warm waters of the western Atlantic toward Bermuda before eventually developing into a major hurricane and remaining far east of the continental U.S.

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Ernesto: Track where the storm is heading as it barrels towards Puerto Rico

Hundreds of thousands left without power in Puerto Rico

As many as 730,000 utility customers — almost exactly half the total in the U.S. territory — were out of power at one point Wednesday after Ernesto brought tropical storm-level winds and heavy rain to the island of more than 3 million American citizens.

By 8 p.m. ET, the blackouts were down to 649,000, still 44% of homes and businesses, according to LUMA Energy, the operator of Puerto Rico’s power grid. The company serves 1.47 million customers.

"We are on the road to reestablish service," said LUMA President Juan Saca, who did not have an estimate for when that might happen across the island but said 1,500 company employees were working at it. By Wednesday evening, more than 60% of customers still didn't have electricity in four of LUMA's seven regions.

Blackouts have been commonplace in Puerto Rico ever since Hurricane Maria destroyed the power grid in 2017.

In Puerto Rico, mudslides and cows wading through neck-high floodwater

The numerous flash-flood warnings across Puerto Rico for most of Wednesday provided an indication of the soaked landscape left behind by Ernesto, but not nearly as vivid as the sight of cows wading through neck-high water.

That was the image captured on video by El Nuevo Dia , Puerto Rico's leading newspaper, which said rising waters in the Gurabo River − in the east-central part of the island − forced the cows to "fight for their lives."

The newspaper also reported that heavy rains caused mudslides and left some municipalities without drinkable water, and numerous roads throughout the island have become impassable because of flooding and fallen trees or other objects, like power lines. More than 80 medical facilities, including at least 20 hospitals, were running on generators because of the outages, El Nuevo Dia reported.

Temperatures of up to 94 degrees and humidity in the low 80s are forecast for San Juan over the next several days and into next week, making for miserable conditions for the hundreds of thousands without power.

Ernesto knocks out power throughout the US Virgin Islands

Two of the three U.S. Virgin Islands – St. John and St. Croix – were completely in the dark Wednesday as officials worked to restore service in the wake of Ernesto.

Daryl Jaschen, the director of the Virgin Islands Territorial Emergency Management Agency, said in a news conference Wednesday that, in addition to the outages, six cell phone towers were knocked offline across the territory.

U.S. Virgin Islands Gov. Albert Bryan Jr. in the same news briefing said "the territory is in good shape" but urged residents and tourists not to venture outside as some rain bands continued lashing the islands.

“There’s a lot of branches on the road, there’s a lot of water coming off of hills on all three islands – and there’s sporadic flooding,” he said.

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Damaging wind gusts, flooding in Puerto Rico and the Virgin Islands

As Ernesto pummeled Puerto Rico early Wednesday morning, officials issued flash flood warnings and the National Hurricane Center reported damaging wind gusts.

By 7 a.m., between 2 and 6 inches of rain had fallen in parts of eastern Puerto Rico, and an additional 2 to 3 inches was projected. "Flash flooding is ongoing or expected to begin shortly," the weather service in San Juan said .

As rain totals climb, the Rio Grande de Loiza and its tributaries "continue to rise, and the flooding risk continues to increase," the weather service said, adding that the rivers would likely overflow.

Meanwhile, St. John and St. Thomas in the U.S. Virgin Islands received between 3 and 5 inches of rain through Wednesday morning, leading the weather service to warn of the potential for "life-threatening flash flooding of creeks and streams, urban areas, highways, streets, and underpasses."

According to the National Weather Service office in San Juan, an 86 mph wind gust was recorded in Culebra, a small island off the eastern coast that's part of Puerto Rico. A National Weather Service crew in Ceiba, in northeastern Puerto Rico, recorded a gust of 74 mph. Winds as high as 75 mph were recorded across the Virgin Islands, the weather service said.

In Bermuda, stocking up as in COVID times

On Bermuda, Jessica Burns said she woke up Wednesday morning to torrential rain and is preparing for much worse this weekend, when Hurricane Ernesto could arrive as a Category 2 storm, according to the Bermuda Weather Service .

Burns, 29, said she was born and raised on the island, but this is her first summer at the helm of the family’s vacation rental business after her mother passed away in November 2023.

Burns, neighbors and staff trimmed loose branches and removed coconuts from trees “to make sure there’s no danger of those coming loose and causing damage,” she said.

Burns said she also loaded up on food, batteries and water. “We’re all going to the grocery store, stocking up like we were during COVID,” she said.

Some vacationers checked out early this week from Burns’ Southern Views Property Rentals, wanting to get out of Ernesto’s way. Other guests are “hunkering down” with staff and were provided an extra night for free to stay safe and dry, she said.

− Claire Thornton

Will Ernesto impact the mainland US?

While Ernesto isn't expected to hit the mainland U.S., authorities have warned of potentially dangerous beach conditions — such as rip currents and rough surf — along the nation's Atlantic coast as the storm churns toward Bermuda.

The U.S. Coast Guard on Monday cautioned recreational boaters, fishermen, beachgoers, and water sports enthusiasts in the U.S. Virgin Islands and Puerto Rico to stay out of the water "due to deteriorating sea state conditions and dangerous rip currents associated with Tropical Storm Ernesto."

Forecasters said strong swells will begin to reach North Carolina beaches by Friday and advised beachgoers to be aware of the risks and dangers.

"The storm may be hundreds of miles out to sea and the weather could look great at beaches along Florida, the Carolinas, even up to New England, but everyone needs to be aware of the risks and dangers at the beach," according to AccuWeather Lead Hurricane Expert Alex DaSilva. "We expect the rip current risk along the Atlantic coast of the U.S. to start later this week along the Southeast and ramp up over the weekend, expanding to the north."

Ernesto fifth named storm in 2024 hurricane season

In a revised forecast issued earlier this month, the federal government called for an "extremely active" Atlantic hurricane season , one that could rank among the busiest on record. The National Oceanic and Atmospheric Administration predicted 17 to 24 named storms with about 8 to 13 becoming hurricane-strength, over the average 14 named storms and seven hurricanes.

In a statement, NOAA head Rick Spinrad said the season started "early and violent" with Hurricane Beryl being the earliest Category 5 hurricane in the Atlantic on record. He added the agency's update signifies that the peak of the hurricane season is near, which typically includes the most impactful storms and hurricanes.

Overall, NOAA says there's a 90% chance of an above-average season, which is among the highest chances ever issued by the agency, lead seasonal hurricane forecaster Matthew Rosencrans told USA TODAY.

Ernesto comes on the heels of deadly Hurricane Debby

Ernesto emerged in the Atlantic as residents and authorities across the eastern U.S. were recovering from former tropical storm Debby.

Debby made landfall last week along Florida's Big Bend region as a Category 1 hurricane before the storm's remnants caused major flooding across much of the Eastern Seaboard, inundating entire neighborhoods as authorities conducted water rescues and evacuations. At least eight deaths have been tied to the storm.

In July, Hurricane Beryl pummeled the Caribbean as a major hurricane before slamming Texas, inflicting massive power blackouts that led to several fatal cases of heatstroke. Beryl has been linked to more than 20 deaths across the U.S. and the Caribbean.

Contributing: Doyle Rice and Dinah Voyles Pulver, USA TODAY; C. A. Bridges, Palm Beach Post; Reuters

Where are all the boulders? Everything you need to know about a visit to Boulder City

I find it interesting the places I travel where the names do not always make sense.

For instance, I once traveled through Boring, Oregon and when I asked a man for a good place to have lunch - he jumped up and down, “Dude, there is this awesome burger joint, it’s always rockin’."

I drove through Canada and Texas a few years back and was surprised no one had a French accent, and the folks there liked me, an American.

Another time, I cruised through Intercourse, Pennsylvania - I did not stop.

Does Boulder City have lots of boulders?

So, when Laureen and I visited Boulder City, Nevada, recently, I saw no boulders.

“Where’s the boulders?” I asked.

My lovely wife shook her head. “It’s named after Boulder Canyon, where Hoover Dam was built.”

I nodded. “Still, it would be nice to see some boulders since its name is Boulder City. Just one huge granite rock stuck in the middle of the main street, with a sign pointing to that igneous thingie that says, "Welcome to Boulder City.”

“Time for lunch and your meds,” Laureen commented.

And soon, we found ourselves at the Boulder Dam Brewery in the Boulder City Historic District. All was well with the day.

It was our two-hundredth wedding anniversary, and as a surprise, I booked a room at the historic Boulder Dam Hotel.

Laureen wanted Paris, France, and frowned when I suggested Perris, California.

So to Nevada, we went.

No gambling in Boulder City? You betcha'

Boulder City is only one of two cities in Nevada that does not allow gambling. The other is a town named Panaca - somewhere near the border of Utah.

What if I wanted to wager a month's salary on the spinning ball of Roulette?

According to the Boulder Dam Hotel concierge, “You’ll have to leave town to gamble. This city was one of the first planned town developments in the nation, and gambling was not one of the vices for the residents.”

It turns out that Boulder City was built on federal land and was, in fact, an experiment on how to lay out a city with everything that would be needed for the folks who would reside in the area. There would be paved roads, houses, grocery stores, churches, and everything else that would make up a wholesome community, excluding games of chance.

The Bureau of Reclamation headed the project, tasked with overseeing the construction of the Boulder Canyon Project, later known as Hoover Dam, along with six separate construction companies that had won the building contracts from the federal government. The project was too humongous for any one company to construct.

It was in December of 1928 that President Calvin Coolidge authorized the building of Boulder City to house all the workers needed for the massive and ambitious plans of creating a dam along the mighty Colorado River.

“We need a place for our laborers to rest after laboring all day in a gazillion degrees while hanging off sheer cliff faces,” it is rumored that President Coolidge stated to a flunky.

The flunky may have nodded in agreement. “Should there be gambling?”

“Brothels?” the flunky asked.

“No brothels for them or you,” the president said quickly, grabbing a pen and ensuring it was in the construction by-laws.

It seems when news of the huge dam project was floating around the area of Boulder Canyon, the smallwigs in Las Vegas wanted dam workers to reside in Las Vegas - this was before Bugsy Siegel and the mob had taken over Sin City - they would later be known as bigwigs. Las Vegas was just a small gambling locale in the middle of the desert, and the smallwigs thought having a large group of men with loads of cash in their pockets after working all day along the river might bring some more stability to the desert gambling mecca.

The government, later to be known as Big Brother, told the gambling folks from Las Vegas to keep their distance from the hard-working men building the dam in the canyon.

“Last thing we need is to have a man lose a month’s salary in one naughty night in Las Vegas and have him dangling from a rope high above the Colorado River,” one foreman may have uttered.

“He may become untethered and then really untethered,” another foreman may have commented.

So, Boulder City was built in two years, from 1931 to 1932 - very fast for a full-blown town, but then again, the Hoover Dam was completed two years earlier than expected—a solid work ethic in those roaring thirties.

All the seven main streets in the town were named after states through which the Colorado River runs: Wyoming, Colorado, Utah, New Mexico, Arizona, Nevada, and California. It was a lovely touch since these states were also where many workers had resided before moving to Boulder City to be employed for the dam project.

Boulder City has some marvelous views

As Laureen and I drove through this beautiful hilltop town overlooking the stilled waters of the Colorado River just north of the Hoover Dam, we marveled at the view from Denver Street. The story goes that it has the same view as back in 1932, with huge mountain vistas looking east toward Arizona with the startling blue waters of Lake Mead below. I wondered about that for a moment. Why wouldn’t it have the same view? What could have changed the landscape? An earthquake, a meteor impact, the Colorado River drying up, or perhaps Denver Street rerouted through the years.

These are the ponderings that keep me awake at night.

After the dam was completed in 1936, the hydroelectric power was delivered to Nevada and Southern California and turned over to the Los Angeles Bureau of Power and Light (later changed to the Los Angeles Department of Water and Power) and the California Edison Company.

The Feds controlled the entire region upon which Boulder City was built until 1958, when Congress approved the Boulder City Act, allowing the Bureau of Reclamation to turn over nearly 33 square miles to the newly enacted city government. In January of 1960, Boulder City was incorporated with huge fanfare from its many residents.

“About time,” one happy resident was heard shouting.

The Bureau of Reclamation kept control of all facilities needed to ensure the proper operation and maintenance of such a vital structure as the dam. And even the townsfolk realized the federal government always ran things much better and more efficiently than the local bureaucrats could (he typed with a wink).

The historic district is meant to meander and leisurely enjoy all the sights. There is a comfortable and quaint feeling while walking down the town streets, with buildings dating back to the dam's construction.

Downtown Boulder City full of art, history

The downtown district is registered on the National Register of Historic Places, with most buildings dating from 1931 to 1942. Only 40 or so were built after 1950, and since there are 514 buildings within the district, the entire area is a historical adventure for the tourist to take in and appreciate.

To highlight how life was in the early days of Boulder City, there is wonderfully crafted metal artwork seemingly every few yards down the main street.

A work created by artist Sutton Betti depicts men known as puddlers. These men smoothed cement with shovels after a pour, creating the shape of the dam.

Further down the street, a huge green metal frog by artist Kim Kori is blowing a kiss to visitors. Dozens of other uniquely created metal sculptures with descriptive plaques explain who the artist is and why such a piece was crafted.

The Boulder Dam Hotel, our abode away from home, was also added to the National Register of Historic Places in July of 1982. The hotel was a vision of Jim Webb, who believed Boulder City would need a hotty-totty sort of place where VIPs could stay.

Folks like Mr. and Mrs. Cornelius Vanderbilt, Jr., Will Rogers, the Maharaja and Maharani of Indore, India, as well as Dr. and Dr. John R. Beyer, and many such important people who needed a hotel with air conditioning, private baths, and a lavish wood-paneled lobby. And this hotel meets all those specifications.A marvelous museum, which depicts the early days of Boulder City and the construction of the Hoover Dam, is one of the main points to see within the hotel, which is visited by over 45,000 people annually.

There are modern touches here and there, with newer structures housing hotels, restaurants, breweries, and the like. Still, the overall feeling is one of stepping back in time to see how the ingenuity and perseverance of the human spirit changed this section of the Mojave Desert into a modern and welcoming destination for travelers.

John can be contacted at [email protected]

Information

https://www.bcnv.org and https://www.boulderdamhotel.com/

This article originally appeared on Salinas Californian: Where are all the boulders? Everything you need to know about a visit to Boulder City

Looking westward along the main road in the old town of Boulder City, as seen on 12/07/24. The city offers a wide variety of walking opportunities for visitors to see up close all the town has to offer.

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COMMENTS

Saint John the Apostle
John's subsequent history is obscure and passes into the uncertain mists of legend.At the end of the 2nd century, Polycrates, bishop of Ephesus, claims that John's tomb is at Ephesus, identifies him with the beloved disciple, and adds that he "was a priest, wearing the sacerdotal plate, both martyr and teacher." That John died in Ephesus is also stated by St. Irenaeus, bishop of Lyon ...
John the Apostle
John the Apostle [12] (Ancient Greek: Ἰωάννης; Latin: Ioannes [13] c. 6 AD - c. 100 AD; Ge'ez: ዮሐንስ;), also known as Saint John the Beloved and, in Eastern Orthodox Christianity, Saint John the Theologian, [14] was one of the Twelve Apostles of Jesus according to the New Testament.Generally listed as the youngest apostle, he was the son of Zebedee and Salome.
John the Apostle: Bible Biography, Facts and Death
J ohn the Apostle was one of the 12 disciples of Christ. This disciple was one of the sons of Zebedee who followed our Lord. His story extends many years past the earthly ministry of Christ. John was known as an apostle, author, and the only apostle who was not killed by martyrdom, though not from lack of trying.
Who Was John the Apostle? The Beginner's Guide
The Apostle John (also known as Saint John) was one of Jesus Christ's 12 disciples, and a prominent leader in the early Christian church. Along with James and Peter, John was one of Jesus' closest confidants, so he appears in more biblical accounts than the other disciples. John is traditionally regarded as the author of five books of the ...
John the Apostle: Profile and Biography
Austin Cline. Updated on June 25, 2019. John, the son of Zebedee, was called along with this brother James to be one of Jesus' twelve apostles who would accompany him on his ministry. John appears in the lists of apostles in the synoptic gospels as well as Acts. John and his brother James were given the nickname "Boanerges" (sons of ...
The Apostle John
A. Sources that refer to John the apostle. 1. Canonical books. a. The synoptic gospels. The record of the first three gospels states that John had a brother whose name was James and a father whose name was Zebedee, a fisherman residing near Capernaum on the Sea of Galilee (Matt 4:21, 22; Mark 1:19, 20; Luke 5:10). The mother of John is believed ...
6 Things You Should Know about St. John the Apostle
3. John and his brother James were the only people to receive nicknames from Jesus. St. John portrayed in the Byzantine Ruthenian Chapel. John and his brother James' fiery evangelical zeal and extreme reactions inspired Jesus to - rather humorously - dub them "the Sons of Thunder" (Mark 3:17). When James and John heard a man casting out devils in Jesus' name, they forbade him from ...
Saint John the Apostle summary
Saint John the Apostle, or St. John the Evangelist or St. John the Divine, (flourished 1st century ad), One of the original Twelve Apostles of Jesus, traditionally credited with writing the fourth Gospel and three New Testament epistles.The book of Revelation was also traditionally assigned to him. His father was a Galilean fisherman. John and his brother James (see St. James) were among the ...
St. John the Apostle
St. John was probably the youngest of the Apostles of Jesus Christ and the one who is referred to as "the disciple whom Jesus loved.". He was the only Apostle who was at the foot of the Cross, along with the Blessed Mother, Mary, the wife of Clopas, and Mary Magdalene. The others had abandoned Jesus after His arrest because they were afraid.
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Who was St. John the Apostle?
The sons of Zebedee (a fisherman) and Salome, St. John and his elder brother St. James were among the first disciples called by Jesus. With St. Peter, they formed a nucleus of intimate disciples. In the West, John is depicted as a young beardless man. In Byzantine art he appears old, with a long white beard and hair.
St. John
St. John established the first Christian community in Ephesus. He took Mary with him and it is said that John himself built the House of Mary that can be seen near Ephesus today. In 64 AD St Paul was decapitated outside the city wall of Rome. John once again took it upon himself to be the leader of the Ephesians church community.
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Basilica of St. John, was built in the 6th century, under emperor Justinian I & his wife Theodora over the supposed site of the St. John Apostle's tomb.At his crucifixion, Jesus asked his beloved disciple, John, to look after his mother. John and the Virgin Mary travelled to Ephesus between 38 and 47 AD and lived there.
Apostle John lived in Ephesus
2. Irenaeus is the source of the idea the John lived in Ephesus. Irenaeus was born in 130 - at least 30 years after John died. He wrote Against Heresies in about 180 - it is this work where he makes the claim. John's living in Ephesus, if Irenaeus is correct, would have to occur AFTER the "coming of the Son of Man".
history
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Will Rogers, the Maharaja and Maharani of Indore, India, as well as Dr. and Dr. John R. Beyer, and many such important people who needed a hotel with air conditioning, private baths, and a lavish ...