The First Book Of Moses Called

Genesis

The Book Of Genesis

The first part of Genesis focuses on the beginning and spread of sin in the world and culminates in the devastating flood in the days of Noah. The second part of the book focuses on God's dealings with one man, Abra-ham, through whom God promises to bring salvation and blessing to the world. Abraham and his descendants learn firsthand that it is always safe to trust the Lord in times of famine and feasting, blessing and bondage. From Abraham to Isaac.. to Jacob... to Joseph... God's promises begin to come to fruition in a great nation possessing a great land.

Genesis is a Greek word meaning "origin," "source," "generation," or "beginning." The original Hebrew title Bereshith means "In the Beginning.'

The literary structure of Genesis is clear and is built around eleven separate units, each headed with the word generations in the phrase "These are the generations" or "The book of the genera-tions": (1) Introduction to the Generations (1:1-2:3); (2) Heaven and Earth (2:44:26); (3) Adam (5:1-6:8); (4) Noah (6:9-9:29); (5) Sons of Noah (10:1-11:9); (6) Shem (11:10-26); (7) Terah (11:27-25:11); (8) Ishmael (25:12-18); (9) Isaac (25:19-35:29); (10) Esau (36:1-37:1); (11) Jacob (37:2-50:26).

The Author Of Genesis

Although Genesis does not directly name its author, and although Genesis ends some three centuries before Moses was born, the whole of Scripture and church history are unified in their adherence to the Mosaic authorship of Genesis.

The Old Testament is replete with both direct and indirect testimonies to the Mosaic authorship of the entire Pentateuch (Ex. 17:14; Lev. 1:1, 2; Num. 33:2; Deut. 1:1; Josh. 1:7; 1 Kin. 2:3; 2 Kin. 14:6; Ezra 6:18; Neh. 13:1; Dan. 9:11-13; Mal. 4:4). The New Testament also contains numerous testimonies (Matt. 8:4; Mark 12:26; Luke 16:29; John 7:19; Acts 26:22; Rom. 10:19; 1 Cor. 9:9; 2 Cor. 3:15).

The Early Church openly held to the Mosaic authorship, as does the first-century Jewish histo-rian Josephus. As would be expected the Jerusa-lem Talmud supports Moses as author.

It would be difficult to find a man in all the range of Israel's life who was better prepared or qualified to write this history. Trained in the "wisdom of the Egyptians" (Acts 7:22), Moses had been providentially prepared to understand and integrate, under the inspiration of God, all the available records, manuscripts, and oral narratives.

The Time Of Genisis

Genesis divides neatly into three geo-graphical settings: (1) the Fertile Crescent (1-11); (2) Israel (12-36); (3) Egypt (37-50). The setting of the first eleven chapters changes rapidly as it spans more than two thousand years and fifteen hundred miles, and paints the majestic acts of the Creation, the garden of Eden, the Noahic Flood, and the towering citadel of Babel.
The middle section of Genesis rapidly funnels down from the broad brim of the two millennia spent in the Fertile Crescent to less than two hundred years in the little country of Canaan. Surrounded by the rampant immorality and idolatry of the Canaanites, the godliness of Abraham rapidly degenerates into gross immoral-ity in some of his descendants.

In the last fourteen chapters, God dramatically saves the small Israelite nation from extinction by transferring the "seventy souls" to Egypt so that they may grow and multiply. Egypt is an unex-pected womb for the growth of God's chosen nation Israel, to be sure, but one in which they are isolated from the maiming influence of Ca-naan.
Genesis spans more time than any other book in the Bible; in fact, it covers more than all sixty-five other books of the Bible put together.
Utilizing the same threefold division noted above, the following dates can be assigned:
A. 2,000 or more years, 4000-2090 в.с. (Gen. 1-11)
1. Creation, 4000 в.с. ог earlier (Gen. 1:1)
2. Death of Terah, 2090 в.с. (Gen. 11:32)
B. 193 years, 2090-1897 в.с. (Gen. 12-36)
1. Death of Terah, 2090 в.с. (Gen. 11:32)
2. Joseph to Egypt, с. 1897 в.с. (Gen. 37:2)
C. 93 years, 1897-1804 в.с. (Gen. 37-50)
1. Joseph to Egypt, с. 1897 в.с. (Gen. 37:2)
2. Death of Joseph, 1804 в.с. (Gen. 50:26)

The christ Of Genesis

Genesis moves from the general to the specific in its messianic predictions: Christ is the seed of the woman (3:15), from the line of Seth (4:25), the son of Shem (9:27), the descen-dant of Abraham (12:3), of Isaac (21:12), of Jacob (25:23), and of the tribe of Judah (49:10).
Christ is also seen in people and events that serve as types. (A "type" is a historical fact that illustrates a spiritual truth.) Adam is "a type of Him who was to come" (Rom. 5:14). Both en-tered the world through a special act of God as sinless men. Adam is the head of the old creation; Christ is the Head of the new creation. Abel's acceptable offering of a blood sacrifice points to Christ, and there is a parallel in his murder by Cain. Melchizedek ("righteous king") is "made like the Son of God" (Heb. 7:3). He is the king of Salem ("peace") who brings forth bread and wine and is the priest of the Most High God. Joseph is also a type of Christ. Joseph and Christ are both objects of special love by their fathers, both are hated by their brothers, both are rejected as rulers over their brothers, both are conspired against and sold for silver, both are condemned though innocent, and both are raised from humiliation to glory by the power of God.

Keys TO Genesis

Key Word: Beginnings -Genesis gives the beginning of almost everything, in-cluding the beginning of the universe, life, man, sabbath, death, marriage, sin, redemption, family, literature, cities, art, language, and sacrifice.
Key Verses: Genesis 3:15; 12:3-"And I will put enmity between you and the woman, and between your seed and her Seed; He shall bruise your head, and you shall bruise His heel" (3:15).
"I will bless those who bless you, and I will curse him who curses you; and in you all the families of the earth shall be blessed" (12:3).
Key Chapter: Genesis 15-Central to all of Scripture is the Abrahamic Covenant, which is given in 12:1-3 and ratified in 15:1-21. Israel receives three specific promises: (1) the promise of a great land-"from the river of Egypt to the great river, the River Euphrates" (15:18); (2) the promise of a great nation-"and I will make your descendants as the dust of the earth" (13:16); and (3) the promise of a great blessing-"I will bless you and make your name great; and you shall be a blessing" (12:2).

Survey Of Genesis

Genesis is not so much a history of man as it is the first chapter in the history of the redemption of man. As such, Genesis is a highly selective spiritual interpretation of history. Gen-esis is divided into four great events (1-11) and four great people (12-50).
The Four Great Events: Chapters 1-11 lay the foundation upon which the whole Bible is built and center on four key events. (1) Creation: God is the sovereign Creator of matter, energy, space, and time. Man is the pinnacle of the Creation. (2) Fall: Creation is followed by corrup-tion. In the first sin man is separated from God (Adam from God), and in the second sin, man is separated from man (Cain from Abel). In spite of the devastating curse of the Fall, God promises hope of redemption through the seed of the woman (3:15). (3) Flood: As man multiplies, sin also multiplies until God is compelled to destroy humanity with the exception of Noah and his family. (4) Nations: Genesis teaches the unity of the human race: we are all children of Adam through Noah, but because of rebellion at the Tower of Babel, God fragments the single culture and language of the post-flood world and scatters people over the face of the earth.
The Four Great People: Once the nations are scattered, God focuses on one man and his descendants through whom He will bless all nations (12-50). (1) Abraham: The calling of Abraham (12) is the pivotal point of the book. The three covenant promises God makes to Abraham (land, descendants, and blessing) are foundational to His program of bringing salvation upon the earth. (2) Isaac: God establishes His covenant with Isaac as the spiritual link with Abraham. (3) Jacob: God transforms this man from selfishness to servanthood and changes his name to Israel, the father of the twelve tribes. (4) Joseph: Jacob's favorite son suffers at the hands of his brothers and becomes a slave in Egypt. After his dramatic rise to the rulership of Egypt, Joseph delivers his family from famine and brings them out of Canaan to Goshen.
Genesis ends on a note of impending bondage with the death of Joseph. There is great need for the redemption that is to follow in the Book of Exodus.

OUTLINE OF GENESIS

Part One: Primeval History (1:1-11:9)

1. The Creation........1:1-2:25
A Creation of the World.........1:1-2:3
B. Creation of Man.........2:4-25
II. The Fall........3:1-5:32
A. The Fall of Man.........3:1-24
1 Temptation of Man........3:1-5
2. Fall of Man........3:6,7,br/> 3. Judgment on Man......3:8-24
B. After the Fall:
Conflicting Family Lines........4:1-5:32
1. The Initial Conflict.........4:1-15
2. The Ungodly Line of Cain......4:16-24
3. The Godly Line of Seth.......4:25-5:32
III. The Judgment of the Flood.......6:1-9:29
A. Causes of the Flood.........6:1-5
1. The Ungodly Multiply.........6:1-4
2. The Ungodly Sin Continually.......6:5
B. Judgment of the Flood........6:6-22
1. The Ungodly to Be Destroyed......... 6:6, 7
2. The Godly to Be Saved........6:8-22
C. The Flood.........7:1-8:19
1. The Ark Is Entered........7:1-10
2. The Earth Is Flooded........7:11-24
3. The Flood Recedes.........8:1-19
D. Results of the Flood........8:20-9:17
1. Noah Worships God........8:20-22
2. God's Covenant with Noah........9:1-17
E. After the Flood:
The Sin of the Godly Line.......9:18-29
1. The Sons of Noah.........9:18, 19
2. Ham's Sin.........9:20-24
3. The Curse on Canaan........9:25-27
4. Noah's Death........9:28, 29

Part Two: Patraiarchal History (11:10-50:26)

I. The Life of Abraham........11:10-25:18
A. Introduction of Abram........ 11:10-32
1. Abram's Family Line........ 11:10-26
2. Abram's Past......... 11:27-32
B. The Covenant of God with Abram.........12:1-25:18
1. Initiation of the Covenant......... 12:1-20
2. Separation to the Covenant........ 13:1-14:24
a. Abram's Separation from Lot........ 13:1-13
b. God's Promise to Abram......... 13:14-18
c. Abram Rescues Lot.. .. 14:1-16
d. Abram Refuses Reward......... 14:17-24
3. Ratification of the Covenant........ 15:1-16:16
a. God's Promise of Children........ .. 15:1-21
b. A Carnal Plan for Children, 16:1-16
4. Institution of the Covenant: Circumcision......... 17:1-27
5. Testing of the Covenant.......... 18:1-20:18
a. Sarah's Faith Is Tested 18:1-15
b. Abraham's Faith Is Tested........ 18:16-33
c. Destruction of Sodom and Gomorrah....... 19:1-29
d. The Sin of Lot........ 19:30-38
e. The Test of Abimelech........ 20:1-18
6. Consummation of the Covenant........ 21:1-25:18
a. Birth of Isaac........ 21:1-34
b. Offering of Isaac......... 22:1-24
c. Death of Sarah........ 23:1-20
d. Isaac's Marriage........ .24:1-67
e. Abraham Dies........ 25:1-18
II. The Life of Isaac......... 25:19-26:35
A. The Family of Isaac......... 25:19-34
B. The Failure of Isaac......... 26:1-33
C. The Failure of Esau......... 26:34, 35
III. The Life of Jacob......... 27:1-36:43
A. Jacob Gains Esau's Blessing......... 27:1-28:9
B. Jacob's Life at Haran........ 28:10-32:32
1. Jacob's Dream......... 28:10-22
2. Jacob's Labors......... 29:1-30:43
3. Jacob's Flight ...31:1-55
C. Jacob's Return........ 32:1-33:20
1. Jacob Fights with the Angel......... ..32:1-32
2. Jacob Makes Peace with Esau......... 33:1-20
D. Jacob's Residence in Canaan........ 34:1-36:43
1. The Defilement of Dinah........ 34:1-31
2. The Devotion at Bethel....... 35:1-15
3. The Deaths of Rachel and Isaac......... 35:16-29
E. The History of Esau.......36:1-43
IV. The Life of Joseph....... 37:1-50:26
A. The Corruption of Joseph's Family........ 37:1-38:30
1. Joseph's Family Sins Against Him......... 37:1-36
2. Joseph's Family Sins with the Canaanites........ 38:1-30
B. The Exaltation of Joseph......... 39:1-41:57
1. Joseph's Test with the Egyptian Woman........ 39:1-23
2. Joseph's Test with the Egyptian Society........ 40:1-23
3. Joseph's Test with Pharaoh's Dreams......... 41:1-36
4. Joseph's Exaltation over Egypt........ ... 41:37-57
C. The Salvation of Jacob's Family........ 42:1-50:26
1. Joseph's Brothers Visit Egypt......... 42:1-38
2. Joseph's Brothers' Second Journey to Egypt........ 43:1-45:28
3. Jacob's Family Safe in Egypt......... 46:1-47:26
4. Jacob Blesses the Family in Egypt......... 47:27-49:32
5. Jacob Dies in Egypt........ 49:33-50:14
6. Joseph Dies in Egypt......... 50:15-26

The Second Book Of Moses Called

Exodus

The Book Of Exodus

Exodus is the record of Israel’s birth as a nation. Within the protective “womb” of Egypt, the Jewish family of seventy rapidly multiplies. At the right time, accompanied with severe “birth pains,” a nation is born. That nation, numbering between two and three million people, is brought out from where it is divinely protected, fed, and nurtured.

The Hebrew title, We’elleh Shemoth, “Now These Are the Names,” comes from the first phrase in 1:1. Exodus begins with “Now” to show that it is a continuation of Genesis. The Greek title is Exodus, a word meaning “exit, departure, or going out.” The Septuagint uses the word because of the book’s key event (see 19:1, “gone out”). Luke 9:31 uses it in reference to Jesus’ death. The word also speaks of physical death (Jesus and Peter).

This defines Exodus’s theme of redemption, because redemption involves deliverance from bondage through the payment of a price—the death. The Latin title is Liber Exodus, “Book of Going Out.”

The Author Of Exodus

Critics have challenged the Mosaic authorship of Exodus in favor of a series of oral and written documents that were woven together by editors late in Israel’s history. Their arguments are generally weak and far from conclusive, especially in view of the strong external and internal evidences identifying Moses as the author.

External Evidence: Exodus has been attributed to Moses since the time of Joshua (cf. Ex. 20:25 with Josh. 8:30-32). Other biblical writers attribute Exodus to Moses: Malachi (Mal. 4:4); his disciples (John 1:45); and Paul (Rom. 10:5). This also includes the testimony of Jesus (Mark 10:2–12; Luke 20:37; John 5:46, 47; 7:19, 22, 23). Jewish and Samaritan traditions consistently hold to the Mosaic authorship of Exodus.

Internal Evidence: Portions of Exodus are directly attributed to Moses (Ex. 15:1; 17:14; 24:4, 7, 12; 31:18; 34:27). Moses’ usual procedure was to record events as they occurred in the form of historical annals. It is clear from Exodus that the author was an eyewitness of the events he recorded. He was acquainted with details about the customs and climate of Egypt and with its animals and terrain of the wilderness, the tendency of style and development also implies a single author. Its antiquity is supported by its frequent use of ancient literary constructions, words, and expressions.

The Time Of Exodus

If the early date for the Exodus (c. 1445 B.C.) is assumed, this book was composed during the forty-year wilderness journey, between 1445 B.C. and 1405 B.C. Moses probably kept an account of God’s work, which he then edited in the plains of Moab shortly before his death. Exodus covers the period from the arrival of Jacob in Egypt (c. 1875 B.C.) to the erection of the tabernacle 431 years later in the wilderness (c. 1445 B.C.).

The Christ Of Exodus

Exodus contains no direct messianic prophecies, but it is full of types and portraits of Christ. Here are a few:

(1) Moses: In dozens of ways Moses is a type of Christ. Both are deliverers, prophets, priests, and kings. Both were born under a death sentence; both were kinsman-redeemers; both are endued with power by the Spirit; and both intercede for their people.

(2) The Passover: John 1:29, 36 and 1 Corinthians 5:7 make it clear that Christ is both God and the Passover Lamb.

(3) Other Feasts: Each of these feasts typifies some aspect of the ministry of Christ.

(4) The Exodus: Just as Israel was delivered from the bondage of Egypt, so believers are delivered from the bondage of sin. The Red Sea crossing typifies the believer’s baptism, which symbolizes death to the old life and rising to the new (Rom. 6:2, 3; 1 Cor. 10:1, 2).

(5) The Manna and Water: The New Testament applies both to Christ (John 6:31–35, 48–63; 1 Cor. 10:3, 4).

(6) The Tabernacle: In its materials, colors, furniture, and arrangement, the tabernacle typifies the person and work of Christ and the program of redemption. The development is progressive: from the brazen altar (sacrifice) to holiness, and the glory of God. The tabernacle is theology in a physical form.

(7) The High Priest: In many ways this priest foreshadows the ministry of Christ, our great High Priest (Heb. 4:14–16; 9:11, 12, 24–28).

Keys To Exodus

Key Word: Redemption — Central to the Book of Exodus is the concept of redemption. Israel was redeemed from bondage in Egypt into a covenantal relationship with God. From the redemption of Moses to the redemption of Israel and the redemption through Christ, Exodus records God’s power and God’s purpose to redeem His people, demonstrating His right as their Lord and Israel’s King.

Key Verses: Exodus 6:6, 19:5, 6 — “Therefore say to the children of Israel: ‘I am the Lord; I will bring you out from under the burdens of the Egyptians, I will rescue you from their bondage, and I will redeem you with an outstretched arm and with great judgments.’”

Keys to Exodus

“Now therefore, if you will indeed obey My voice and keep My covenant, then you shall be a special treasure to Me above all people; for all the earth is Mine. And you shall be to Me a kingdom of priests and a holy nation” (19:5–6).

Key Chapters: Exodus 12–14 — The climax of the entire Old Testament is recorded in these chapters: the salvation of Israel through blood (the Passover) and through power (the Red Sea). The exodus is the central event of the Old Testament as the cross is of the New Testament.

Survey of Exodus

Exodus abounds with God’s powerful redemptive acts on behalf of His oppressed people. It begins in pain and ends in liberation; it moves from the groaning of the people to the glory of God. It is the continuation of the story begun in Genesis with the descendants of Jacob’s family moving from Canaan to Egypt. They have multiplied under adverse conditions to a multitude of over two million people. When the Israelites finally turn to God for deliverance from their bondage, God quickly responds by redeeming them “with an outstretched arm and with great judgments” (6:6). God faithfully fulfills His promise made to Abraham centuries before (Gen. 15:13,14).

The book falls into two parts: (1) redemption from Egypt (1–18); and (2) revelation from God (19–40).

Redemption from Egypt (1–18): After four centuries of slavery, the people of Israel cry to the God of Abraham, Isaac, and Jacob for deliverance. God has already prepared Moses for this purpose and commissions him at the burning bush to stand before Pharaoh as the advocate for Israel. However, Pharaoh hardens his heart: “Who is the LORD, that I should obey His voice to let Israel go?” (5:2).

God soon reveals Himself to Pharaoh through a series of object lessons: the ten plagues. These plagues grow in severity until the tenth brings death to the firstborn of every household of Egypt. Israel is redeemed through this plague by means of the Passover lamb. The Israelites’ faith in God at this point becomes the basis for their national redemption. As they leave Egypt, God guides them by a pillar of fire and smoke, and saves them from Egypt’s pursuing army through the miraculous crossing of the sea. In the wilderness He protects and sustains them throughout their journey.

Revelation from God (19–40): Now that the people have experienced God’s deliverance, God reveals what He expects of them. The redeemed people must now be set apart to walk with God. This is why the emphasis moves from narration in chapters 1–18 to legislation in chapters 19–40. On Mount Sinai, Moses receives God’s moral, civil, and ceremonial laws, as well as the pattern of the tabernacle to be built in the wilderness. After God judges the people for their worship of the golden calf, the tabernacle is constructed and consecrated. It is a building of beauty in a barren land and reveals much about the person of God and the way of redemption.

OUTLINE OF EXODUS

Part One: Redemption from Egypt (1:1–18:27)

I. The Need for Redemption from Egypt.........1:1–22
A. Israel’s Rapid Multiplication.........1:1–7
B. Israel’s Severe Affliction.........1:8–14
C. Israel’s Planned Extinction.........1:15–22

II. The Preparation of the Leaders of the Redemption.........2:1–4:31
A. Moses Is Redeemed from Murder.........2:1–10
B. Moses Tries to Redeem by Murder.........2:11–22
C. Israel Calls upon God.........2:23–25
D. God Calls upon Moses.........3:1–4:17
1. God Miraculously Appears.........3:1–6
2. God Calls Moses to Leadership.........3:7–10
3. God Answers Moses’ Objections.........3:11–4:17
a. “Who Am I?”.........3:11,12
b. “What Is His Name?”.........3:13–22
c. “They Will Not Believe Me”.........4:1–9
d. “I Am Slow of Speech”.........4:10–17
E. Moses Accepts the Call.........4:18–26
F. Israel Accepts the Call of Moses as Deliverer.........4:27–31

III. God’s Redemption of Israel from Egypt.........5:1–15:21
A. Moses Confronts Pharaoh by Word.........5:1–6:9
1. Pharaoh Rejects Moses.........5:1–14
2. Israel Rejects Moses.........5:15–21
3. Moses Questions God’s Plan.........5:22–23
4. God Reassures Moses.........6:1–8

B. Moses Confronts Pharaoh with Miracles.........6:10–7:13
1. God Recommissions Moses.........6:10–27
2. Moses Objects.........6:28–30
3. God Reassures Moses.........7:1–7

C. Aaron’s Rod Swallows Pharaoh’s Rods.........7:8–13

IV. Moses Confronts Pharaoh Through Plagues & Passover.........7:14–13:22
A. Moses Confronts Pharaoh Through Plagues.........7:14–11:10
1. First Plague: Blood.........7:14–25
2. Second Plague: Frogs.........8:1–15
3. Third Plague: Lice.........8:16–19
4. Fourth Plague: Flies.........8:20–32
5. Fifth Plague: Disease on Beasts.........9:1–7
6. Sixth Plague: Boils on Man and Beast.........9:8–12
7. Seventh Plague: Hail.........9:13–35
8. Eighth Plague: Locusts.........10:1–20
9. Ninth Plague: Darkness.........10:21–29
10. Tenth Plague: Death Announced.........11:1–11:10

D. Israel Redeemed by Blood Through the Passover.........12:1–13:16
1. Instructions for the Passover.........12:1–20
2. Participation in the Passover.........12:21–28
3. Redemption Through the Passover.........12:29–36
4. Freedom Because of the Passover.........12:37–51
5. Sanctification as a Result of the Passover.........13:1–16

V. Israel Redeemed by Power from Egypt.........13:17–15:21
A. God Leads Israel.........13:17–22
B. Pharaoh Follows Israel.........14:1–9
C. Israel Delivered at the Red Sea.........14:10–31
D. Israel Praises God.........15:1–21

VI. The Preservation of Israel in the Wilderness.........15:22–18:27
A. Preserved from Thirst.........15:22–27
B. Preserved from Hunger.........16:1–36
C. Preserved from Thirst Again.........17:1–7
D. Preserved from Defeat.........17:8–16
E. Preserved from Chaos.........18:1–27

Part Two: Revelation from God (19:1–40:38)

I. The Revelation of the Old Covenant.........19:1–31:18
A. The Preparation of the People.........19:1–25
1. Location of the Giving of the Covenant.........19:1–2
2. Purpose of the Covenant.........19:3–6
3. Israel Accepts the Covenant.........19:7–8
4. Israelites Sanctify Themselves.........19:9–25

B. The Revelation of the Covenant.........20:1–26
1. The Ten Commandments.........20:1–17
a. Commandments Relating to God.........20:1–11
b. Commandments Relating to Man.........20:12–17
2. The Response of Israel.........20:18–21
3. Provision for Approaching God.........20:22–26

C. The Judgments.........21:1–23:33
1. Social Regulations.........21:1–32
a. Rights of Persons.........21:1–32
b. Rights of Property.........21:33–22:15
2. Moral Regulations.........22:16–23:9
a. Proper Conduct.........22:16–31
b. Proper Justice.........23:1–9
3. Religious Regulations.........23:10–33
a. Sabbatical Year.........23:10–11
b. Three National Feasts.........23:14–19
c. Conquest Regulations.........23:20–33

D. The Formal Ratification of the Covenant.........24:1–18
1. The Covenant Is Ratified Through Blood.........24:1–11
2. The God of the Covenant Is Revealed.........24:9–11
3. The Revelation Is Given on Mount Sinai.........24:12–18

E. The Tabernacle.........25:1–31:11
1. The Offering for the Tabernacle.........25:1–9
2. The Revelation of the Tabernacle.........25:8–27:21
a. The Purpose of the Tabernacle.........25:8,9
b. The Ark of the Covenant.........25:10–22
c. The Table of Showbread.........25:23–30
d. The Golden Lampstand.........25:31–40
e. The Curtains of Linen.........26:1–14
f. The Boards and Sockets.........26:15–30
g. The Inner Veil.........26:31–35
h. The Outer Veil.........26:36,37
i. The Bronze Altar.........27:1–8
j. The Court of the Tabernacle.........27:9–19
k. The Oil for the Lamp.........27:20,21

F. The Priests.........28:1–29:46
1. The Clothing of the Priests.........28:1–43
a. The Command to Make the Priests’ Clothes.........28:1–5
b. The Ephod.........28:6–14
c. The Breastplate.........28:15–30
d. The Urim and Thummim.........28:30
e. The Robe of the Ephod.........28:31–35
f. The Holy Crown.........28:36–38
g. The Priest’s Coat.........28:39–43
2. The Consecration of the Priests.........29:1–37
3. The Continual Offerings of the Priests.........29:38–46

G. Institution of the Covenant.........30:1–31:18
1. Instructions for Using the Tabernacle.........30:1–38
a. The Altar of Incense.........30:1–10
b. The Atonement Money.........30:11–16
c. The Laver of Bronze.........30:17–21
d. The Anointing Oil.........30:22–33
e. The Incense.........30:34–38
2. Instructions for Building the Tabernacle.........31:1–11
3. The Sign of the Covenant: The Sabbath.........31:12–17
4. Two Tablets Are Presented.........31:18

II. The Response of Israel to the Covenant.........32:1–40:38
A. Israel Willfully Breaks the Covenant.........32:1–6
B. Moses Intercedes for Israel’s Salvation.........32:7–14
1. God Is Angry to Destroy Israel.........32:7–10
2. Moses Intercedes for Israel.........32:11–14
3. Moses Disciplines Israel.........32:15–29
4. Moses Atones for Israel.........32:30–33

C. Moses Convinces God Not to Abandon Israel.........32:34–33:23
1. God Sends His Angel.........32:34,35
2. God Will Not Come into Their Midst.........33:1–11
a. The Tabernacle Is Moved Outside the Camp.........33:1–7
b. Moses Talks to God.........33:8–11
3. God Will Not Abandon Israel.........33:12–23
a. God Will Show Moses the Way.........33:12–17
b. God Shows Moses His Glory.........33:18–23

D. God Renews the Covenant with Israel.........34:1–35
1. Hewing of the Two Tablets.........34:1–4
2. The Nature of God Is Revealed.........34:5–9
3. Renewal of the Covenant.........34:10–28
4. Moses Returns from God.........34:29–35

E. Israel Willingly Obeys the Covenant.........35:1–40:33
1. Israel Brings Offerings in Abundance.........35:1–36:7
2. Israel Builds the Tabernacle.........36:8–40:33
a. The Curtains.........36:8–19
b. The Boards.........36:20–34
c. The Veils.........36:35–38
d. The Ark of the Covenant.........37:1–9
e. The Table of Showbread.........37:10–16
f. The Gold Lampstand.........37:17–24
g. The Altar of Incense.........37:25–29
h. The Altar of Burnt Offerings.........38:1–7
i. The Bronze Laver.........38:8
j. The Court.........38:9–20
k. The Sum of the Materials.........38:21–31
l. The Clothes for the Priests.........39:1–31
m. The Tabernacle Is Inspected by Moses.........39:32–43
n. The Tabernacle Is Erected.........40:1–33

F. God Fills the Tabernacle with His Glory.........40:34–38

The Third Book Of Moses Called

Leviticus

The Book Of Leviticus

Leviticus is God’s guidebook for His newly redeemed people, showing them how to worship, serve, and obey a holy God. Fellowship with God through sacrifice and obedience show the awesome holiness of the God of Israel. Indeed, “you shall be holy, for I the Lord your God am holy” (19:2).

Leviticus focuses on the worship and walk of the nation of God. In Exodus, Israel was redeemed and established as a kingdom of priests and a holy nation. Leviticus shows how God’s people are to fulfill their priestly calling.

The Hebrew title is Wayyiqra, “And He Called.” The Talmud refers to Leviticus as the “Law of the Priests,” and the “Law of the Offerings.” The Greek title appearing in the Septuagint is Leuitikon, “That Which Pertains to the Levites.” From this word, the Latin Vulgate derived its name Leviticus which was adopted as the English title. This title is slightly misleading because the book does not deal with the Levites as a whole but more with the priests, a segment of that tribe.

The Author Of Leviticus

The Mosaic authorship of Leviticus is attested in the same way as Genesis and Exodus. The kind of arguments used to confirm Mosaic authorship of Genesis and Exodus also apply to Leviticus because the Pentateuch is a literary unit. In addition to these arguments, others include the following:

External Evidence:
(1) A uniform ancient testimony supports the Mosaic authorship of Leviticus.
(2) Ancient parallels to the Levitical system of trespass offerings have been found in the Ras Shamra Tablets dating from about 1400 B.C. and discovered on the coast of northern Syria.
(3) Christ ascribes the Pentateuch (which includes Leviticus) to Moses (cf. Matt. 8:2-4 and Lev. 14:1-4; Matt. 12:4 and Lev. 24:9; see also Luke 2:22).

Internal Evidence:
(1) Fifty-six times in the twenty-seven chapters of Leviticus it is stated that God prescribed these laws to Moses (see 1:1; 4:1; 6:1, 8; 7:22, 28, 38; 8:1).
(2) The Levitical Code fits the time of Moses. Economic, civil, moral, and religious considerations show it to be ancient. Many of the laws are also related to a migratory lifestyle.

The Time Of Leviticus

No geographical movement takes place in Leviticus: the children of Israel remain camped at the foot of Mount Sinai (25:1; 26:46; 27:34). The new calendar of Israel begins with the first Passover (Ex. 12:2); and, according to Exodus 40:17, the tabernacle is completed exactly one year later.

Leviticus picks up the story at this point and takes place in the first month of the second year. Numbers 1:1 opens at the beginning of the second month. Moses probably wrote much of Leviticus during that first month and may have put it in its final form shortly before his death in Moab, about 1405 B.C.

The Christ Of Leviticus

The Book of Leviticus is replete with types and allusions to the person and work of Jesus Christ. Some of the more important include:

(1) The Offerings: The burnt offering typifies Christ’s total offering in submission to His Father’s will. The meal offering typifies Christ’s sinless service. The peace offering is a type of the fellowship believers have with God through the work of the cross. The sin offering typifies Christ as our guilt-bearer. The trespass offering typifies Christ’s payment for the damage of sin.

(2) The High Priest: There are several comparisons between Aaron, the first high priest, and Christ, our eternal High Priest.

(3) The Seven Feasts: These typify the redemptive work of Christ — Passover speaks of the death of the Lamb of God (Christ died on the day of Passover). Unleavened Bread speaks of the holiness of the believer (1 Cor. 5:6–8). Firstfruits speaks of Christ’s resurrection as the firstfruits of the resurrection of all believers (1 Cor. 15:20–23). Pentecost speaks of the descent of the Holy Spirit after Christ’s ascension. Trumpets, the Day of Atonement, and Tabernacles speak of events associated with the second advent of Christ. This may be why these three are separated by a long gap from the first four in Israel’s annual cycle.

Keys To Leviticus

Key Word: Holiness — Leviticus centers around the concept of the holiness of God, and how an unholy people can acceptably approach Him and then remain in continual fellowship. The way to God is only through blood sacrifice, and the walk with God is only through obedience to His laws.

Key Verses: Leviticus 17:11; 20:7, 8 — “For the life of the flesh is in the blood, and I have given it to you upon the altar to make atonement for your souls; for it is the blood that makes atonement for the soul” (17:11).

“Sanctify yourselves therefore, and be holy, for I am the Lord your God. And you shall keep My statutes, and perform them: I am the Lord who sanctifies you” (20:7, 8).

Key Chapter: Leviticus 16

The Day of Atonement (“Yom Kippur”) was the most important single day in the Hebrew calendar as it was the only day the high priest entered into the Holy of Holies to “make atonement for you, to cleanse you, that you may be clean from all your sins before the Lord” (16:30).

Survey of Leviticus

It has been said that it took God only one night to get Israel out of Egypt, but it took forty years to get Egypt out of Israel. In Exodus, Israel is redeemed and established as a kingdom of priests and a holy nation; and in Leviticus, Israel is taught how to fulfill the priestly call. They have been led out from the land of bondage in Exodus and now into the sanctuary of God in Leviticus. They move from redemption to service, from deliverance to dedication. This book serves as a handbook for the Levitical priesthood, giving directions and regulations for worship. Used to guide a newly redeemed people into holy living, service, and obedience to God, Leviticus falls into two main sections: (1) sacrifice (1–17), and (2) sanctification (18–27).

Sacrifice (1–17): This section teaches that God must be approached by the sacrificial offerings (1–7), by the mediation of the priesthood (8–10), by the purification of the nation from uncleanness (11–15), and by the provisions for national cleansing and fellowship of worshipers by blood. The blood sacrifices remind the worshiper that because of sin the holy God requires the costly gift of life (17:11). The substitutionary sacrifice becomes “the substitute for the sinner,” for “without shedding of blood there is no remission” (Heb. 9:22).

Sanctification (18–27): The Israelites serve a holy God who requires them to be holy as well. To be holy means to be “set apart” or “separated.” They are to be separated from other nations unto God. In Leviticus the idea of holiness appears eighty-seven times, sometimes indicating external holiness (ritual requirements) and other times moral holiness (purity of life). The section extends the holiness of the people of Israel (18–20), the priesthood (21 and 22), the worship (23 and 24), their life in Canaan (25 and 26), and their special vows (27). It is necessary to remove the defilement that separates the people from God so that they can have a walk of fellowship with their Redeemer.

Outline of Leviticus

Part One: The Laws of Acceptable Approach to God: Sacrifice (1:1–17:16)

I. The Laws of Acceptable Approach to God — 1:1–7:38

A. Laws of Approach to God When in Fellowship ........ 1:1–3:17
1. The Burnt Offering........ 1:1–17
2. The Grain Offering ......... 2:1–16
3. The Peace Offering ......... 3:1–17
B. Laws of Approach to God When Out of Fellowship ......... 4:1–6:7
1. The Sin Offering ........ 4:1–5:13
2.The Trespass Offering ........ 5:14–6:7
C. Laws for Administering Offerings ......... 6:8–7:38
1. The Burnt Offering ......... 6:8–13
2. The Grain Offering .........6:14–23
3. The Sin Offering ........6:24–30

II. The Laws of the Priests...........8:1–10:20
A. The Consecration of the Priesthood...........8:1–36
1. Consecration Commanded by God...........8:1–5
2. Cleansing the Priests with Water...........8:6
3. Special Garments...........8:7–9
4. Anointing with Oil...........8:10–13
5. Consecrating with Blood...........8:14–30
6. The Priests Are to Remain in the Tabernacle...........8:31–36

B. The Ministry of the Priesthood...........9:1–24
1. Offerings for the Priest...........9:1–14
2. Offerings for the People...........9:15–21
3. The Lord Accepts the Offerings...........9:22–24

C. Failure of the Priesthood...........10:1–20
1. The Sin of Nadab and Abihu...........10:1–7
2. The Sin of Eleazar and Ithamar...........10:8–20

III. The Laws of Israel Regarding Purity...........11:1–15:33
A. Laws Concerning Clean and Unclean Food...........11:1–47
1. Animals of the Earth...........11:1–8
2. Animals in the Waters...........11:9–12
3. Birds of the Air...........11:13–19
4. Winged Insects...........11:20–23
5. The Carcasses of the Unclean Animals...........11:24–28
6. Creeping Things...........11:29–38
7. The Carcasses of the Clean Animals...........11:39,40
8. The Purpose of Dietary Laws...........11:41–47

B. Laws Concerning Childbirth...........12:1–8

C. Laws Concerning Leprosy...........13:1–14:57
1. Laws Concerning the Examination of Leprosy...........13:1–59
a. Examination of People...........13:1–46
b. Examination of Garments...........13:47–59

2. Laws Concerning the Cleansing of Leprosy...........14:1–57
a. Cleansing of People...........14:1–32
b. Cleansing of Houses...........14:33–53
c. The Purpose of the Laws of Leprosy...........14:54–57

D. Laws Concerning Discharge...........15:1–33
1. Discharges of the Man...........15:1–18
2. Discharges of the Woman...........15:19–30
3. The Purpose of the Laws of Discharges...........15:31–33

IV. The Laws of National Atonement...........16:1–17:16
A. Laws Concerning National Cleansing Through the Day of Atonement...........16:1–34
1. Preparation of the High Priest...........16:1–5
2. Identification of the Sacrifices...........16:6–10
3. Atonement for the Priest...........16:11–14
4. Atonement for the Tabernacle...........16:15–19
5. Atonement for the People...........16:20–28
6. Purpose of the Day of Atonement...........16:29–34

B. Laws Concerning the Location of Sacrifices...........17:1–9
C. Laws Concerning the Use of Blood...........17:10–16

Part Two: The Laws of Acceptable Walk with God: Sanctification (18:1–27:34)

I. The Laws of Sanctification for the People...........18:1–20:27
A. Laws of Sexual Sin...........18:1–30
B. Laws of Social Order...........19:1–37
C. Laws of Penalties...........20:1–27
1. The Penalty for Worshiping Molech...........20:1–5
2. The Penalty for Consulting Spirits...........20:6–8
3. The Penalty for Cursing Parents...........20:9
4. The Penalty for Committing Sexual Sins...........20:10–21
5. The Purpose of the Laws of Sanctification of the People...........20:22–27

II. The Laws of Sanctification for the Priesthood...........21:1–22:33
A. Prohibited Practices of the Priests...........21:1–15
1. Laws Concerning Priests...........21:1–9
2. Laws Concerning the High Priest...........21:10–15

B. People Prohibited from the Priesthood...........21:16–24
C. Things Prohibited of the Priesthood...........22:1–16
D. Sacrifices Prohibited...........22:17–33
E. The Purpose of the Laws of the Priesthood...........22:31–33

III. The Laws of Sanctification in Worship...........23:1–24:23
A. Laws of the Sanctified Feasts of Worship...........23:1–44
1. The Weekly Sabbath...........23:1–3
2. Yearly Feasts...........23:4–44
a. Passover...........23:4–8
b. Unleavened Bread...........23:9–14
c. Firstfruits...........23:9–14
d. Pentecost...........23:15–22
e. Trumpets...........23:23–25
f. Day of Atonement...........23:26–32
g. Tabernacles...........23:33–44

B. Laws of the Sanctified Elements of Worship...........24:1–9
1. Oil for the Lamps...........24:1–4
2. The Showbread...........24:5–9

C. Law of the Sanctified Name of God...........24:10–23

IV. The Laws of Sanctification in the Land of Canaan...........25:1–26:46
A. Laws of the Sanctification of the Land of Canaan...........25:1–55
1. Law of the Sabbath Year...........25:1–7
2. Law of the Year of Jubilee...........25:8–55

B. Results of Obedience and Disobedience in the Land of Canaan...........26:1–46
1. Basic Requirements of Obedience...........26:1,2
2. Conditions and results of oedience ........26:3-13
3. Conditions and results of disoedience ........26:14:39
4. The promise of Restoration ........ 26:40-46

V. The Lawsof Sanctification Through Vows ........27:1-34
A. The Sppecial Consecrating of Acceptable Things.........27:1-25
1. Consecration of Persons ........27:1-8
2. Consecration of Animals ........27:9-13
3. Consecration of Houses ........27:14, 15
4. Consecration of Fiields ........27:16-25
B. Things Excluded from Consecration........27:26-34
1. Firstborn Clean Animals.........27:26,27
2. Devoted Things .........27:28, 29
3. Tithes ........27:30- 37
C. The Conclusion of Leviticus ......... 27:34

The Fourth Book Of Moses Called

Numbers

The Book Of Numbers

Numbers is the book of wanderings. It takes its name from the two numberings of the Israelites— the first at Mount Sinai and the second on the plains of Moab. Most of the book, however, describes Israel’s experiences as they wander in the wilderness. The lesson of Numbers is clear. While it may be necessary to pass through wilderness experiences, one does not have to live there. For Israel, an eleven-day journey became a forty-year agony.

The title of Numbers comes from the first word of the Hebrew text, Wayyedabber, “And He Said.” Jewish writings, however, usually refer to it by the fifth Hebrew word in 1:1, Bemidbar, “In the Wilderness,” which more nearly indicates the content of the book. The Greek title in the Septuagint is Arithmoi, “Numbers.” The Latin Vulgate followed this title and translated it Liber Numeri, “Book of Numbers.” These titles are based on the two numberings—the generation that departed from Egypt (Num. 1) and the generation that grew up in the wilderness and conquered Canaan (Num. 26). Numbers has also been called “The Book of Murmurings,” because of the constant complaints and rebellion of the people against Moses and against God.

The Author Of Numbers

The evidence that points to Moses as the author of Numbers is similar to that for the previous books of the Pentateuch. These five books form such a literary unit that they rise or fall together on the matter of authorship.

External Evidence: The Jews, the Samaritans, and the early church give testimony to the Mosaic authorship of Numbers. Also, a number of New Testament passages cite events from Numbers and associate them with Moses. These include John 3:14; Acts 7 and 13; First Corinthians 10:1–11; Hebrews 3 and 4; and Jude 11.

Internal Evidence: There are more than eighty claims that “the LORD spoke to Moses” (the first is 1:1). In addition, Numbers 33:2 makes this clear statement: “Now Moses wrote down the starting points of their journeys at the command of the LORD.” Moses kept detailed records as an eyewitness of the events in this book. As the central character in Exodus through Deuteronomy, he was better qualified than any other man to write these books.

Some scholars have claimed that the third-person references to Moses point to a different author. However, the use of the third person was a common practice in the ancient world. Caesar, for example, did the same in his writings.

The Time Of Numbers

Leviticus covers only one month, but Numbers stretches over almost thirty-nine years (c. 1444–1405 B.C.). It records Israel’s movement from the last twenty days at Mount Sinai (1:1; 10:11), the wandering around Kadesh-barnea, and finally the arrival in the plains of Moab in the fortieth year (22:1; 26:3; 33:50; see also Deut. 1:3). Their tents occupy several square miles whenever they camp since there are probably over two-and-a-half million people (based on census figures in Numbers 1 and 26). God miraculously feeds and sustains them in the desert—He preserves their clothing and gives them manna, meat, water, leaders, and a promise (14:34).

The Christ Of Numbers

Perhaps the clearest portrait of Christ in Numbers is the bronze serpent on the stake, a picture of the Crucifixion (21:4–9): “And as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up” (John 3:14). Paul writes that the spiritual Rock that followed them, “and that Rock was Christ” (1 Cor. 10:4). The daily manna pictures the Bread of Life who later comes down from heaven (John 6:31–33).

Balaam foresees the rulership of Christ: “I see Him, but not now; I behold Him, but not near; a Star shall come out of Jacob; a Scepter shall rise out of Israel” (24:17). The guidance and presence of Christ is seen in the pillar of cloud and fire, and the sinner’s refuge in Christ may be seen in the six cities of refuge. The red heifer sacrifice (Num. 19) is also considered a type of Christ.

Keys To Numbers

Key Word: Wanderings — Numbers records the failure of Israel to believe in the promise of God and the resulting judgment of wandering in the wilderness for forty years.

Key Verses: Numbers 14:22, 23; 20:12 — “Because all these men who have seen My glory and the signs which I did in Egypt and in the wilderness, and have put Me to the test now these ten times, and have not heeded My voice, they certainly shall not see the land of which I swore to their fathers, nor shall any of those who rejected Me see it” (14:22, 23).

“Then the LORD spoke to Moses and Aaron, ‘Because you did not believe Me, to hallow Me in the eyes of the children of Israel, therefore you shall not bring this assembly into the land which I have given them’” (20:12).

Key Chapter: Numbers 14

The critical turning point of Numbers may be seen in Numbers 14 when Israel rejects God by refusing to go up and conquer the Promised Land. God judges Israel accordingly: “According to the number of the days in which you spied out the land, forty days, for every day you shall bear your iniquity one year, namely forty years, and you shall know My rejection” (14:34).

Survey of Numbers

As Israel as a nation is in its infancy at the time of Numbers, only thirteen months after the exodus from Egypt. In Numbers, the book of divine discipline, the people are taught the consequences of irresponsible decisions and the cost of unbelief. Israel travels from a rabble of ex-slaves into a disciplined army ready to enter Canaan. Numbers serves as a historical link between Exodus and Joshua. It opens with the old generation at Sinai (1:1—10:10), and ends with the new generation (26—36) at the doorway to the land of Canaan.

The Old Generation (1:1—10:10): The generation that witnessed God’s miraculous acts of deliverance and preservation receives further direction from God while they are still at the foot of Mount Sinai (1:1—10:10). God’s instructions continue and expand, reaching every aspect of their lives. He is the Author of order, not confusion; and this is seen in the way He organizes His people around the tabernacle. Turning from the outward conditions of the camp (1—4) to the inward conditions (5—10), Numbers describes the spiritual preparation of the people.

The Tragic Transition (10:11—25:18): Israel follows God step by step until Canaan is in sight. Then in the crucial moment at Kadesh they draw back in unbelief. Their murmurings had already become incessant, “Now when the people complained, it displeased the Lord; for the Lord heard it” (11:1). But their unbelief after sending out the twelve spies at Kadesh Barnea is something God will not tolerate. Their rebellion at Kadesh marks the pivotal point of the book. The generation of the Exodus will not be the generation of the conquest.

Unbelief brings discipline and hinders God’s blessing. The old generation is doomed to literally die off—one year for every day spent by the twelve spies inspecting the land. They are judged by both time and death at this journey changes direction into the zone of aimlessness. Only Joshua and Caleb, the two spies who believed God, enter Canaan. Almost nothing is recorded about these transitional years.

The New Generation (26—36): When the transition to the new generation is complete, the people move to the plains of Moab, ready to enter the Promised Land (22:1). Before they can enter the land they must wait until all is ready. Here they receive new instructions, a new census is taken, Joshua is appointed as Moses’ successor, and some of the people settle in the Transjordan. Numbers records two generations (1—14 and 21—36), two numberings (1 and 26), two journeyings (10—14 and 21—27), and two sets of instructions (5—9 and 28—36). It illustrates both the kindness and severity of God (Rom. 11:22) and teaches that God’s people can move forward only as they trust and depend on Him.

Outline of Numbers

Part One: The Preparation of the Old Generation to Inherit the Promised Land (1:1—10:10)

I. The Organization of Israel ........ 1:1—4:49

A. Organization of the People ........ 1:1—2:34
1. The First Census of Israel ........ 1:1–54
a. On the East ........ 2:1–9
b. On the South ........ 2:10–16
c. On the Middle ........ 2:17
d. On the West ........ 2:18–24
e. On the North ........ 2:25–31
f. The Camp Is Arranged ........ 2:32–34

B. Organization of the Priests ........ 3:1–4:49
1. The Census of the Levites ........ 3:1–39
a. The Family of Aaron ........ 3:1–4
b. The Ministry of the Levites ........ 3:5–10
c. The Census Is Commanded ........ 3:11–13
d. The Census of Gershon ........ 3:14–26
e. The Census of Kohath ........ 3:27–32
f. The Census of Merari ........ 3:33–39
g. The Summary of the Census ........ 3:39
2. The Substitution of the Levites for the Firstborn ........ 3:40–51
3. The Ministry of the Levites .........4:1-49
a. The Ministry of Kohath ........ 4:1–20
b. The Ministry of Gershon ........ 4:21–28
c. The Ministry of Merari ........ 4:29–33
d. The Census of the Working Levites ........ 4:34–49

II. Sanctification of Israel ........ 5:1–10:10
A. Sanctification Through Separation ........ 5:1–31
1. Separation of Unclean Persons ........ 5:1–4
2. Separation in Restitution for Sin ........ 5:5–10
3. Separation from Suspected Infidelity ........ 5:11–31

B. Sanctification Through the Nazirite Vow ........ 6:1–27

C. Sanctification Through Worship ........ 7:1–9:14
1. Israel Gives Donations ........ 7:1–89
2. The Levites Are Consecrated ........ 8:1–26
3. The Passover Is Celebrated ........ 9:1–14

D. Sanctification Through Divine Guidance ........ 9:15–10:10
1. Guidance of the Cloud ........ 9:15–23
2. Guidance of the Silver Trumpets ........ 10:1–10

Part Two: The Failure of the Old Generation to Inherit the Promised Land (10:11—25:18)

I. The Failure of Israel En Route to Kadesh ........ 10:11–12:16

A. Departure from Sinai ........ 10:11–36
B. Failure of the People ........ 11:1–9
1. Israel Complains 1. About Circumstances ........ 10:11–28
2. Israel Complains About Food ........ 11:1–9

C. Failure of Moses ........ 11:10–15
1. Moses complains About the People ........ 11:10–13
2. Moses Complains About His Own Life ........ 11:14–15

D. God Provides for Moses ........ 11:16–30
E. God Provides for the People ........ 11:31–35
1. God Provides Quail ........ 11:31–32
2. God Sends Plagues ........ 11:33–35

F. Failure of Miriam and Aaron ........ 12:1–16
1. Miriam and Aaron Rebel ........ 12:1–2
2. Miriam Is Punished ........ 12:3–10
3. Moses Intercedes ........ 12:11–13
4. Miriam Is Restored ........ 12:14–16

II. The Climactic Failure of Israel at Kadesh ........ 13:1—14:45

A. Investigation of the Promised Land ........ 13:1–33
B. Israel Rebels Against God ........ 14:1–10
C. Moses Intercedes ........ 14:11–19
D. God Judges Israel ........ 14:20–38
1. Israel to Wander and Die ........ 14:26–38
2. Spies Die Immediately ........ 14:36–38

E. Israel Rebels Against the Judgment of God ........ 14:39–45
1. Moses Warns Israel ........ 14:39–43
2. Amalekites Defeat Israel ........ 14:44–45

III. The Failure of Israel in the Wilderness ........ 15:1–19:22

A. Review of the Offerings ........ 15:1–41
1. Offerings to Thank the Lord ........ 15:1–21
2. Offerings for Unintentional Sins ........ 15:22–29
3. No Offering for Intentional Sins ........ 15:30–36
4. The Tassel on the Garment ........ 15:37–41

B. Rebellion of Korah ........ 16:1–50
1. Korah Rebels Against Moses and Aaron ........ 16:1–14
2. God Judges Korah ........ 16:15–50

C. Rebellion of Israel Against Moses and Aaron ........ 16:41–50
1. Israel Rebels Against Moses and Aaron ........ 16:41
2. God Judges Israel ........ 16:42–50

D. Role of the Priesthood ........ 17:1–19:22
1. Confirmation of the Divine Call ........ 17:1–13
2. Remuneration of the Priesthood ........ 18:1–32
3. Purification of the Red Heifer ........ 19:1–22

IV. The Failure of Israel En Route to Moab ........ 20:1–25:18

A. Miriam Dies ........ 20:1
B. Moses and Aaron Fail ........ 20:2–13
1. The Sin of Israel ........ 20:2–6
2.The command of God ........20:7,8
3. The Sin of Moses ........ 20:7,8
C. Edom Refuses Passage ........ 20:14–21

D. Aaron Dies ........ 20:22–29
E. Israel’s Victory over the Canaanites ........ 21:1–3
F. The Failure of Israel ........ 21:4–35
1. Israel Complains ........ 21:4–9
2. God Judges with Serpents ........ 21:6–9
3. The Bronze Serpent ........ 21:7–9

G. Journey to Moab ........ 21:10–20
H. Israel's Victory over Ammon........21:21-32
I. Israel's Victory over Bashan......21:33-35
J. Failure with the Moabites........22:1-25:18
1. Balaam Is Sought by Balak........22:1-40
2. Balaam Blesses Israel.........22:41-24:25
a. The First Oracle of Balaam........ 22:41-23:12
b. The Second Oracle of Balaam........23:13-26
c. The Third Oracle of Balaam.........23:27-24:13
d. The Fourth Oracle of Balaam........24:14-25
3. The Sin of Israel with the Moabites........25:1-18
a. Israel Commits Harlotry. .........25:1, 2
b. Phinehas Stays the Plague.........25:3-15
c. Israel to Destroy Moab........25:16-18

Part Three: The Preparation of the New Generation to Inherit the Promised Land (26:1–36:13)

I. The Reorganization of Israel ........... 26:1–27:23
A. The Second Census ........... 26:1–51
B. Method for Dividing the Land ........... 26:52–56
C. Exceptions for Dividing the Land ........... 26:57–27:11
1. The Levites Have No Inheritance ........... 26:57–62
2. The Old Generation Has No Inheritance ........... 26:63–65
3. The Special Laws of Inheritance ........... 27:1–11
D. Appointment of a New Leader ........... 27:12–23
1. Moses Is Set Aside ........... 27:12–14
2. Joshua Is Appointed ........... 27:15–23

II. The Regulations of Offerings and Vows ........... 28:1–30:16
A. The Regulations of Sacrifices ........... 28:1–29:40
1. Daily Offering ........... 28:1–8
2. Weekly Offering ........... 28:9,10
3. Monthly Offering ........... 28:11–15
4. Yearly Offering ........... 28:16–29:40
a. Passover ........... 28:16
b. Unleavened Bread ........... 28:17–25
c. Firstfruits ........... 28:26–31
d. Trumpets ........... 29:1–6
e. Atonement ........... 29:7–11
f. Tabernacle ........... 29:12–40
B. The Regulations of Vows ........... 30:1–16

III. The Conquest and Division of Israel ........... 31:1–36:13
A. Victory over Midian ........... 31:1–54
1. Destruction of the Midianites ........... 31:1–18
2. Purification of Israel ........... 31:19–24
3. Distribution of the Spoils ........... 31:25–54

B. Division of the Land East of Jordan ........... 32:1–42
C. The Summary of Israel’s Journeys ........... 33:1–49
1. From Egypt to Sinai ........... 33:1–15
2. From Sinai to Kadesh ........... 33:16–17
3. The Wilderness Wanderings ........... 33:18–36
4. From Kadesh to Moab ........... 33:37–49

D. Division of the Land West of Jordan ........... 33:50–34:29
1. Instructions for Conquering Canaan ........... 33:50–56
2. Boundaries of Canaan ........... 34:1–15
a. The South ........... 34:1–5
b. The West ........... 34:6
c. The North ........... 34:7–9
d. The East ........... 34:10–15
3. Officials for Dividing Canaan ........... 34:16–29

E. Special Cities in Canaan ........... 35:1–34
1. Cities for the Levites ........... 35:1–8
2. Cities of Refuge ........... 35:9–34

F. Special Problems of Inheritance in Canaan ........... 36:1–13

The Fifth Book Of Moses Called

Deuteronomy

The Book Of Deuteronomy

Deuteronomy, Moses’ “Upper Desert Discourse,” consists of a series of farewell messages by Israel’s 120-year-old leader. It is addressed to the new generation destined to possess the land of promise, those who survived the forty years of wilderness wandering.

Like Leviticus, Deuteronomy contains a vast amount of legal detail, but its emphasis is on the layman rather than the priests. Moses reminds the new generation of the importance of obedience; they are to learn from the sad example of their parents.

The Hebrew title of Deuteronomy is Haddebharim, “The Words,” taken from the opening phrase in 1:1, “These are the words.” The parting words of Moses to the new generation are given in oral and written form so that they will endure to all generations. Deuteronomy has been called “five-fifths of the Law” since it completes the five books of Moses. The Jewish people also call it Mishneh Hattorah, “repetition of the Law,” which is translated in the Septuagint as To Deuteronomion Touto, “This Second Law.” Deuteronomy, however, is not a second law but a reaffirmation and expansion of the original law given on Mount Sinai. The English title comes from the Greek title Deuteronomion, “Second Law.” Deuteronomy has also been appropriately called the “Book of Remembrance.”

The Author Of Deuteronomy

The Mosaic authorship of Deuteronomy has been vigorously attacked by critics who claim that Moses is only the originator of the tradition on which these laws are based. Some critics grant that part of Deuteronomy may have come from Mosaic times through oral tradition. The usual argument is that it was anonymously written not long before 621 B.C. and used by King Josiah to bring about his reform in that year (2 Kin. 22 and 23). There are several reasons why these arguments are not valid.

External Evidence: (1) The Old Testament attributes Deuteronomy and the rest of the Pentateuch to Moses (see Josh. 1:7; Judg. 3:4; 1 Kin. 2:3; 2 Kin. 14:6; Ezra 3:2; Neh. 1:7; Ps. 103:7; Dan. 9:11; Mal. 4:4). (2) Evidence from Joshua and First Samuel indicates that these laws existed in the form of codified written statutes and exerted an influence on the Israelites in Canaan. (3) Christ quotes it as God’s Word in turning back Satan’s three temptations (Matt. 4:4, 7, 10) and attributes it directly to Moses (Matt. 19:7–9; Mark 7:10; Luke 20:28; John 5:45–47). (4) Deuteronomy is cited more than eighty times in seventeen of the twenty-seven New Testament books. These citations support the Mosaic authorship (see Acts 3:22; Rom. 10:19). (5) Jewish and Samaritan traditions point to Moses.

Internal Evidence: (1) Deuteronomy includes about forty claims that Moses wrote it. Read Deuteronomy 31:24–26 (see also 1:1–5; 4:44–46; 29:1; 31:9). (2) Deuteronomy fits the time of Moses, not Josiah: Canaan is viewed from the outside; the Canaanite religion is seen as a future menace; it assumes the hearers remember Egypt and the wilderness; Israel is described as living in tents; and there is no evidence of a divided kingdom. (3) A serious problem of misrepresentation and literary forgery would arise if this book were written in the seventh century B.C. (4) Geographical and historical details indicate firsthand knowledge. (5) Deuteronomy follows the treaty form used in the fifteenth and fourteenth centuries B.C. (6) Moses’ obituary in chapter 34 was probably written by Joshua.

The Time of Deuteronomy

Like Leviticus, Deuteronomy does not progress historically. It takes place entirely on the plains of Moab due east of Jericho and the Jordan River (1:1; 29:1; Josh. 1:2). It covers about one month: combine Deuteronomy 1:3 and 34:8 with Joshua 5:6–12. The book was written at the end of the forty-year period in the wilderness (c. 1405 B.C.) when the new generation was on the verge of entering Canaan. Moses wrote it to encourage the people to believe and obey God in order to receive God’s blessings.

The Christ Of Deuteronomy

The most obvious portrait of Christ is found in 18:15: “The Lord your God will raise up for you a Prophet like me from your midst, from your brethren. Him you shall hear” (see also 18:16–19; Acts 7:37). Moses is a type of Christ in many ways as he is the only biblical figure other than Christ to fill the three offices of prophet (34:10–12), priest (Ex. 32:31–35), and king (although Moses was not king, he functioned as ruler of Israel; 33:4, 5). Both are in danger during childhood; both are saviors, intercessors, and believers; and both are rejected by their brethren. Moses is one of the greatest men who ever lived, combining not just one or two memorable virtues but many.

Keys To Deuteronomy

Key Word: Covenant — The primary theme of the entire Book of Deuteronomy is the renewal of the covenant. Originally established at Mount Sinai, the covenant is enlarged and renewed on the plains of Moab.

Key Verses: Deuteronomy 10:12, 13; 30:19, 20 — “And now, Israel, what does the Lord your God require of you, but to fear the Lord your God, to walk in all His ways and to love Him, to serve the Lord your God with all your heart and with all your soul, and to keep the commandments of the Lord and His statutes which I command you today for your good?” (10:12, 13).

“I call heaven and earth as witnesses today against you, that I have set before you life and death, blessing and cursing; therefore choose life, that both you and your descendants may live; that you may love the Lord your God, that you may obey His voice, and that you may cling to Him, for He is your life and the length of your days; and that you may dwell in the land which the Lord swore to your fathers, to Abraham, Isaac, and Jacob, to give them” (30:19, 20).

Key Chapter: Deuteronomy 27 — The formal renewing of the covenant occurs in Deuteronomy 27 as Moses, the priests, the Levites, and all of Israel “take heed and listen, O Israel: this day you have become the people of the Lord your God” (27:9).

Survey Of Deuteronomy

Deuteronomy, in its broadest outline, is the record of the renewal of the Old Covenant given at Mount Sinai. This covenant is reviewed, expanded, enlarged, and finally ratified in the plains of Moab. Moses accomplishes this primarily through three sermons that move from a retrospective, to an introspective, and finally to a prospective look at God’s dealings with Israel.

Moses’ First Sermon (1:1–4:43): Moses reaches into the past to remind the people of two undeniable facts in their history: (1) the moral and judgment of God upon Israel’s unbelief, and (2) the deliverance and provision of God during times of obedience. The simple lesson is that obedience brings blessing and disobedience brings punishment.

Moses’ Second Sermon (4:44–26:19): This moral and legal section is the longest in the book because Israel’s future as a nation in Canaan will depend upon a right relationship with God. These chapters review the three categories of the Law: (1) The testimonies (5–11). These are the moral duties—a restatement and expansion of the Ten Commandments plus an exhortation not to forget God’s gracious deliverance. (2) The statutes (12:1–16:17). These are the ceremonial duties—sacrifices, tithes, and feasts. (3) The ordinances (16:18–26:19). These are the civil (16:18–20:20) and social (21–26) duties—the system of justice, criminal laws, laws of warfare, rules of property, personal and family morality, and social justice.

Moses’ Third Sermon (27–34): In these chapters Moses witnesses history in advance. He predicts the nations’ defection and restoration (blessings and cursings, the nations and eventual return). Moses lists the terms of the covenant soon to be ratified by the people. Because Moses will not be allowed to enter the land, he appoints Joshua as his successor and delivers a farewell address to the multitude. God Himself buries Moses in an unknown place, perhaps to prevent idolatry. Moses finally enters the Promised Land when he appears with Christ on the Mount of Transfiguration (Matt. 17:3). The last three verses of the Pentateuch (34:10–12) are an appropriate epitaph for this great man.

Outline of Deuteronomy

Part One: Moses’ First Sermon: “What God Has Done for Israel” (1:1–4:43)

I. The Preamble of the Covenant ........... 1:1–5

II. The Review of God’s Acts for Israel ........... 1:6–4:43
A. From Mount Sinai to Kadesh ........... 1:6–46
B. At Kadesh ........... 1:19–46
C. From Kadesh to Moab ........... 2:1–3:29
1. “Do Not Meddle with Edom” ........... 2:1–8
2. “Do Not Harass Moab” ........... 2:9–15
3. “Do Not Harass Ammon” ........... 2:16–23
D. Conquest of East Jordan ........... 2:24–3:17
1. The Conquest of Sihon ........... 2:24–37
2. The Conquest of Og ........... 3:1–22
3. Land Is Granted to Two-and-a-Half Tribes ........... 3:12–20
E. Transition of Leadership ........... 3:21–29
F. Summary of the Covenant ........... 4:1–43

Part Two: Moses’ Second Sermon: “What God Expects of Israel” (4:44–26:19)

I. The Introduction to the Law of God ........... 4:44–49

II. The Exposition of the Decalogue ........... 5:1–11:32
A. The Covenant of the Great King ........... 5:1–11:32
1. Setting of the Covenant ........... 5:1–5
2. Commandments of the Covenant ........... 5:6–21
3. Response of Israel ........... 5:22–33
4. Response of God ........... 5:28–33
B. Command to Teach the Law ........... 6:1–9
C. The Command to Conquer Canaan ........... 7:1–8:20
D. The Command to Remember the Lord ........... 8:1–20

E. The Commandments About Self-Righteousness ........... 9:1–10:22
1. Moses Rehearses Israel’s Rebellion ........... 9:1–24
2. Moses Rehearses God’s Mercy ........... 9:25–10:22
F. The Commands Regarding Blessings and Cursings ........... 11:1–32
1. Love God ........... 11:1–7
2. Study and Obey the Commands ........... 11:8–21
3. Victory Depends upon Obedience ........... 11:22–32

III. The Exposition of the Additional Laws ........... 12:1–26:19
A. The Exposition of the Ceremonial Laws ........... 12:1–16:17
1. Law of the Central Sanctuary ........... 12:1–28
2. Law of Idolatry ........... 12:29–13:18
3. Law of Food ........... 14:1–21
4. Law of the Tithes ........... 14:22–29

B. The Exposition of the Civil Laws ........... 16:18–20:20
1. Law of the Administration of the Judges ........... 16:18–17:13
2. Law of the Administration of the King ........... 17:14–20
3. Law of the Administration of the Priest and Prophet ........... 18:1–22
4. Cities of Refuge ........... 19:1–14
5. Law of Witnesses .........19:15-21
6. Law of Warfare ........... 20:1–20

C. The Exposition of the Social Laws ........... 21:1–26:19
1. Law of Unknown Murder ........... 21:1–9
2. The Law Of Family..........21:10-22:30 a. Law of Marriage ........... 21:10–17
b. Law of the Rebellious Son ........... 21:18–21
c. Law of the Brother’s Property ........... 21:1-4
d. Law of Separation ........... 22:5–12
e. Law of Marriage.....21:13-30
3. Law of Acceptance into the Congregation ........... 23:1–25
4. Laws for Harmony in the Nation ........... 23:24–25:19
5. Law of the Tithe ........... 26:1–15
6. Vow of Israel and of God ........... 26:16–19

Part Three: Moses’ Third Sermon: “What God Will Do for Israel” (27:1–34:12)

I. The Ratification of the Covenant in Canaan ........... 27:1–28:68
A. Erection of the Altar ........... 27:1–8
B. Admonition to Obey the Law ........... 27:9,10
C. Proclamation of the Curses ........... 27:11–26
D. Warnings of the Covenant ........... 28:1–68
1. Promised Blessings for Obedience ........... 28:1–14
2. Promised Curses for Disobedience ........... 28:15–68

II. The Institution of the Palestinian Covenant ........... 29:1–30:20
A. The Covenant Is Based on the Power of God ........... 29:1–9
B. Parties of the Covenant ........... 29:10–19
C. Warnings of the Covenant ........... 29:16–30:10
1. Scattering for Disobedience ........... 29:16–29
2. Restoration of Israel ........... 30:1–10
D. Ratification of the Palestinian Covenant ........... 30:11–20

III. The Transition of the Covenant Mediator ........... 31:1–34:12
A. Moses Charges Joshua and Israel ........... 31:1–13
B. God Charges Israel ........... 31:14–21
C. The Book of the Law Is Deposited ........... 31:22–30
D. The Song of Moses ........... 32:1–47
E. The Death of Moses ........... 32:48–34:12
1. Moses Is Ordered to Mount Nebo ........... 32:48–52
2. Moses Blesses the Tribes ........... 33:1–29
3. Moses Views the Promised Land ........... 34:1–4
4. Moses Dies and Is Mourned ........... 34:5–8
5. Moses Is Replaced by Joshua ........... 34:9
6. Moses Is Extolled in Israel ........... 34:10–12

THE BOOK OF

JOSHUA

THE BOOK OF JOSHUA

Joshua, the first of the twelve historical books (Joshua–Esther), forges a link between the Pentateuch and the remainder of Israel’s history. Through three major military campaigns involving more than thirty enemy armies, the people of Israel learn a crucial lesson under Joshua’s capable leadership: victory comes through faith in God and obedience to His word, rather than through military might or numerical superiority.

The title of this book is appropriately named after its central figure, Joshua. His original name is Hoshea, “Salvation” (Num. 13:8); but Moses evidently changes it to Yehoshua (Num. 13:16), “Yahweh Is Salvation.” He is also called Yeshua, a shortened form of Yehoshua. This is the Hebrew equivalent of the Greek name Iesous (Jesus). Thus, the Greek title given to the book in the Septuagint is Iesous Naos, “Joshua the Son of Nun.” The Latin title is Liber Josue, “The Book of Joshua.”

His name is symbolic of the fact that although he is the leader of the Israelite nation and directs the Lord is the Conqueror.

THE AUTHOR OF JOSHUA

Although it cannot be proven, Jewish tradition seems correct in assigning the authorship of this book to Joshua himself. Joshua 24:26 makes this clear statement: “Then Joshua wrote these words in the Book of the Law of God.” This refers at least to Joshua’s farewell charge, if not to the book as a whole (see also 18:9). Joshua, as Israel’s leader and an eyewitness of most of the events, was the person best qualified to write the book. He even uses the first person at one place (5:6; “us;” “we” appears in some manuscripts 5:1). The book was written soon after the events occurred: Rahab was still alive (6:25). Other evidences for early authorship are the detailed information about Israel’s campaigns and use of the ancient names of Canaanite cities.

The unity of style and organization suggests a single author for the majority of the book. Three small portions, however, must have been added after Joshua’s death. These are: (1) Othniel’s capture of Kirjath Sepher (15:13–19; cf. Judg. 1:9–15), (2) Cain’s migration to the north (19:47; cf. Judg. 18:27–29), and (3) Joshua’s death and burial (24:29–33). These may have been inserted early in the time of the judges by Eleazer the priest and his son Phinehas (24:33).

Joshua, born a slave in Egypt, becomes a conqueror in Canaan. He serves as personal attendant to Moses, as one of the twelve spies (of whom only he and Caleb believed God), and as Moses’ successor. His outstanding qualities are obedient faith, courage, and dedication to God and His Word.

THE TIME OF JOSHUA

Joshua divides neatly into three geographical settings: (1) the Jordan River (1–5); (2) Canaan (6–13:7); and (3) the twelve tribes situated on both sides of the Jordan (13:8–24:33).

The setting of the first five chapters begins east of the Jordan as Joshua replaces Moses, crosses the Jordan on dry land, and finally prepares for the war west of the Jordan.

Like a wise general, Joshua utilizes the divide-and-conquer strategy; and his campaign leads into central Canaan (6–8), southern Canaan (9 and 10), and finally to northern Canaan (11 and 12).

After listing those areas yet to be conquered (13:1–7), Joshua undertakes the long task of settling the promised land to the tribes. First, he settles those two-and-a-half tribes east of Jordan (13:8–33) and then the nine-and-a-half tribes west of the Jordan (14:1–22:34). After doing this, he is free to assign the six Cities of Refuge and forty-eight Cities of Levites, which are scattered among all the tribes.

The Book of Joshua cannot be dated precisely, but utilizing the same threefold division noted above, the following dates can be assigned:

1. One month, March–April, 1405 B.C. (Josh. 1:1–5:12).
2. Death of Moses, March 1405 B.C. (Deut. 34:5–9).
3. Crossing the Jordan, April 10, 1405 B.C. (Josh. 4:19).
4. Seven years, April 1405–1398 B.C. (Josh. 6:1–13:7).
Caleb forty years old at Kadesh (Josh. 14:7).
Caleb eighty-five years old at the division (Josh. 14:10).

Note: forty-five years less thirty-eight years of wandering leaves seven years.

5. Eight years, 1398/7–1390 B.C. (Josh. 13:8–24).
1. Division begun, 1398/7 B.C. (Josh. 14:7–10).
2. Joshua dies at 110, c. 1390 B.C. (Josh. 24:29).

THE CHRIST OF JOSHUA

Although there are no direct messianic prophecies in the book, Joshua is clearly a type of Christ. His name Yeshua (“Yahweh Is ...

Keys to Joshua

Key Word: Conquest—The entire Book of Joshua describes the entering, conquering, and occupying of the Land of Canaan. The book begins with a statement of the promise of conquest, “Moses My servant is dead. Now therefore, arise, go over this Jordan . . . Every place that the sole of your foot shall tread upon that have I given you” (1:2, 3) and ends with the faithfulness of God that “not one thing failed of all the good things which the Lord your God spoke concerning you. All have come to pass for you, and not one word of them has failed” (23:14).

Key Verses: Joshua 1:8; 11:23—“This Book of the Law shall not depart from your mouth, but you shall meditate in it day and night; that you may observe to do according to all that is written in it. For then you will make your way prosperous, and then you will have good success” (1:8).

“So Joshua took the whole land, according to all that the Lord had said to Moses; and Joshua gave it as an inheritance to Israel according to their divisions by their tribes. Then the land rested from war” (11:23).

Key Chapter: Joshua 24—Some of the most critical periods in Israel’s history are the transitions of leadership: Moses to Joshua; Joshua to the judges; the judges to the kings, and so on. Before his death and in preparation for a major transition of leadership to one man (Joshua) to many (the judges), Joshua reviews for the people God’s fulfillment of His promises and then challenges them to review their commitment to the covenant (24:24, 25); which is the foundation for all successful national life.

Survey of Joshua

Joshua resumes the narrative where Deuteronomy left off, and takes Israel from the wilderness to the Promised Land. Israel has now reached its climactic point of fulfilling the centuries-old promise of a homeland. The first half of (1:1–12:24) describes the seven-year conquest of the land, and the second half (13:1–24:33) gives the division and settlement of the land.

Conquest (1:1–12:24): The first five chapters record the spiritual, moral, and physical preparation necessary before the conquest of Canaan. Joshua is urged to cling to God’s Word and to meditate on it (1:8). After being encouraged by God, Joshua sends out two spies who come back with a favorable report (in contrast to the spies of the previous generation). Obedience, and faith are united in the miraculous crossing of the Jordan River (3:1–4:24).

Joshua’s campaign in central Canaan (6:1–8:35) places a strategic wedge between the northern and southern cities preventing a massive Canaanite alliance against Israel. This divide-and-conquer strategy proves effective, but God’s directions for taking the first city (Jericho) sound like foolishness from a military point of view. The Lord uses this to test the people and to teach them that Israel's success in battle will always be by His power and not their own might or cleverness. Sin must be defeat at Ai(7:1-26)
The southern and northen campaigns (9:1-13:7) are alson successful, but an unwise oath made protect them and to disobey god's command to eliminate the canaanites.
Settlement (13:8-24:33) : Joshua is growing old, and god tells him to divide the land among the twelve tribes. Much remains to be own, and the tribes are to continue the conquest by faith after joshua's death. Chapter 13:8 - 22:45 describe the allocation of the land to the various tribes as well as the inheritances of caleb(14 and 15) and the lebites(21). THE LAST CHAPTER (22:1-22:33) record the conditions for continued successful settelment in canaan. Access to God, aswell as His forgiveness, come only through the divinely established sacrificial system.... and civil war almost breaks out when the eastern tribes build and altar that is misinterpreted by the western tribes. Realizing that vlessing comes from god only as Israel Obeys his covenant, Joshua preachs a moving sermon, climaxed by Israel's renewal of her allegiance to the covenant.f

Outline of Joshua

Part One: The Conquest of Canaan (1:1—13:7)

I. Israel Is Prepared for the Conquest ........... 1:1–5:15

A. Joshua Replaces Moses ........... 1:1–18
  1. Joshua Is Commissioned by God ........... 1:1–9
  2. Joshua Commands Israel ........... 1:10–15
    a. Joshua Commands the Tribes West of the Jordan ........... 1:10, 11
    b. Joshua Commands the Tribes East of the Jordan ........... 1:12–15

3. Joshua Is Accepted by Israel ........... 1:16–18

B. Joshua Prepares Israel Militarily ........... 2:1–5:1
  1. Joshua Spies Canaan ........... 2:1–24
    a. The Faith of Rahab ........... 2:1–21
    b. The Faith of the Spies ........... 2:22–24

2. Joshua Leads Israel into Canaan ........... 3:1–5:1
  a. The Miraculous Crossing of the Jordan ........... 3:1–17
  b. The Memorial of the Crossing ........... 4:1–24
  c. The Canaanites Fear Israel ........... 5:1

C. Joshua Prepares Israel Spiritually ........... 5:2–12
  1. Circumcision Is Practiced ........... 5:2–9
  2. Passover Is Celebrated ........... 5:10, 11
  3. From Manna to Corn ........... 5:12

D. The Commander of the Lord Appears ........... 5:13–15

II. The Conquest of Canaan by Israel ........... 6:1–13:7

A. Conquest of Central Canaan ........... 6:1–8:35
  1. Victory at Jericho ........... 6:1–27
  2. Defeat at Ai ........... 7:1–26
  3. Victory at Ai ........... 8:1–29
  4. Result of the Victories ........... 8:30–35
    a. Israel Worships the Lord ........... 8:30–32
    b. Israel Renews the Covenant ........... 8:33–35

B. Conquest of Southern Canaan ........... 9:1–10:43
  1. Failure with the Gibeonites ........... 9:1–27
  2. Victory over the Amorites ........... 10:1–43

C. Conquest of Northern Canaan ........... 11:1–15
D. Conquest of Canaan ........... 11:16–12:24
  1. Is Summarized ........... 11:16–23
    a. The Summary of Conquered Territory ........... 11:16–23
  2. The Summary of Conquered Kings ........... 12:1–24
    a. Kings Are Conquered by Moses ........... 12:1–6
    b. Kings Are Conquered by Joshua ........... 12:7–24

E. Unconquered Parts of Canaan ........... 13:1–7

Part Two: The Settlement in Canaan (13:8—24:33)

I. The Settlement East of the Jordan ........... 13:8–33

A. Geographical Boundaries ........... 13:8–13
B. Tribal Boundaries ........... 13:14–33
  1. Boundaries of Levi ........... 13:14
  2. Boundaries of Reuben ........... 13:15–23
  3. Boundaries of Gad ........... 13:24–28
  4. Boundaries of the Half-Tribe of Manasseh ........... 13:29–33

II. The Settlement West of the Jordan ........... 14:1–19:51

A. The First Settlement Done at Gilgal ........... 14:1–17:18
  1. Method of Setting Tribal Boundaries ........... 14:1–5
  2. Boundaries of Caleb ........... 14:6–15
  3. Boundaries of the Remainder of Judah ........... 15:1–63
  4. Boundaries of the Tribes of Joseph ........... 16:1–17:18
    a. Boundaries of Joseph ........... 16:1–4
    b. Boundaries of Ephraim ........... 16:5–10
    c. Boundaries of the Half-Tribe of Manasseh ........... 17:1–18

B. The Second Settlement Done at Shiloh ........... 18:1–19:51
  1. The Remaining Tribes Move to Shiloh ........... 18:1

2. New Method of Setting Tribal Boundaries ........... 18:2–10
3. Boundaries of Benjamin ........... 18:11–28
4. Boundaries of Simeon ........... 19:1–9
5. Boundaries of Zebulun ........... 19:10–16
6. Boundaries of Issachar ........... 19:17–23
7. Boundaries of Asher ........... 19:24–31
8. Boundaries of Naphtali ........... 19:32–39
9. Boundaries of Dan ........... 19:40–48
10. Boundaries of Joshua ........... 19:49–51

III. The Settlement of the Religious Community ........... 20:1–21:42

A. Six Cities of Refuge ........... 20:1–9
B. Selection of the Levitical Cities ........... 21:1–42
  1. The Families to Be Assigned Cities ........... 21:1–8
  2. Cities for the Kohathites ........... 21:9–26
  3. Cities for the Gershonites ........... 21:27–33
  4. Cities for the Merarites ........... 21:34–42

C. The Settlement of Israel Is Completed ........... 21:43–45

IV. The Conditions for Continued Settlement ........... 22:1–24:33

A. The Altar of Witness ........... 22:1–34
  1. Joshua Challenges the Eastern Tribes ........... 22:1–9
  2. Construction of the Altar ........... 22:10
  3. Misunderstanding of the Altar ........... 22:11–20
  4. Explanation of the Altar ........... 22:21–29
  5. Celebration by the Western Tribes ........... 22:30–33

B. Blessings of God Come Only Through Obedience ........... 23:1–24:28
  1. A Reminder from History ........... 23:1–24:13
  2. Renewal of the Covenant ........... 24:14–28

C. Joshua and Eleazar Die ........... 24:29–33

THE BOOK OF

JUDGES

THE BOOK OF JUDGES

The Book of Judges stands in stark contrast to Joshua. In Joshua an obedient people conquered the land through trust in the power of God. In Judges, however, a disobedient and idolatrous people are defeated time and again because of their rebellion against God.

In seven distinct cycles of sin to salvation, Judges shows how Israel had set aside God's law and in its place substituted "what was right in his own eyes" (21:25). The recurring result of abandonment from God's law is corruption from within and oppression from without. During the nearly four centuries spanned by this book, God raises up military champions to throw off the yoke of bondage and to restore the nation to pure worship. But all too soon the "sin cycle" begins again as the nation's spiritual temperature grows steadily colder.

The Hebrew title is Shophetim, meaning "judges," "rulers," "deliverers," or "saviors." Shophet not only carries the idea of maintaining justice and settling disputes, but it is also used to mean "liberating" and "delivering." First the judges deliver the people; then they rule and administer justice. The Septuagint used the Greek equivalent of this word, Kritai ("Judges"). The Latin Vulgate called it Liber Judicum, the "Book of Judges." This book could also appropriately be titled "The Book of Failure."

THE AUTHOR OF JUDGES

The author of Judges is anonymous, but Samuel or one of his prophetic students may have written it. Jewish tradition contained in the Talmud attributes Judges to Samuel, and certainly he was the crucial link between the period of the judges and the period of the kings.

It is clear from 18:31 and 20:27 that the book was written after the ark was removed from Shiloh (1 Sam. 4:3–11). The repeated phrase "In those days there was no king in Israel" (17:6; 18:1; 19:1; 21:25) shows that Judges was also written after the commencement of Saul's reign but before the divided kingdom. The fact that the Jebusites were dwelling in Jerusalem "to this day" (1:21) means that it was written before 1004 B.C. when David dispossessed the Jebusites (2 Sam. 5:5–9). Thus, the book was written during the time of Samuel; and it is likely that Samuel compiled this book from oral and written source material. His prophetic ministry clearly fits the moral commentary of Judges, and the consistent style and orderly scheme of Judges point to a single compiler.

Judges 18:30 contains a phrase that poses a problem to this early date of composition: "until the day of the captivity of the land." If this refers to the 722 B.C. Assyrian captivity of Israel it could have been inserted by a later editor. It is more likely a reference to the Philistine captivity of the land during the time of the judges. This event is described as "captivity" in Psalm 78:61.

THE TIME OF JUDGES

If Judges was not written by Samuel it was at least written by one of his contemporaries between 1043 B.C. (the beginning of Saul's reign) and 1004 B.C. (David's capture of Jerusalem).

Joshua's seven-year conquest is general in nature; much of the land remains to be possessed (Josh. 13:1). There are still important Canaanite strongholds to be taken by the individual tribes. Some of the nations have been left to "test Israel" (Judg. 3:1, 4). During this time, the Egyptians maintain strong control along the coastal routes, but they are not interested in the hill country where Israel is primarily established.

The events covered in Judges range from about 1380 B.C. to 1045 B.C. (c. 335 years), but the period of the judges extends another thirty years since it includes the life of Samuel (1 Sam. 1:1–25:1). Evidently, the rulerships of some of the judges overlap because not all of them ruled over the entire land. Judges describes the cycles of apostasy, oppression, and deliverance in the southern region (3:7–31), the northern region (4:1–5:31), the central region (6:1–10:5), the eastern region (10:6–12:15), and the western region (13:1–16:31). The spread of apostasy covers the whole land.

THE CHRIST OF JUDGES

Each judge is a savior and a ruler, a spiritual and political deliverer. Thus, the judges portray the role of Christ as the Savior-King of His people. The Book of Judges also illustrates the need for a righteous king.

Including First Samuel, seventeen judges are mentioned altogether. Some are warrior-rulers (e.g., Othniel and Gideon), one is a priest (Eli), and one is a prophet (Samuel). This gives a cumulative picture of the three offices of Christ, who excelled all His predecessors in that He was the ultimate Prophet, Priest, and King.

KEYS TO JUDGES

Key Word: Cycles—The Book of Judges is written primarily on a thematic rather than a chronological basis (chs. 16—21 actually precede chs. 3—15). The author uses the accounts of the various judges to prove the utter failure of living out the closing verse of Judges: "Everyone did what was right in his own eyes. To accomplish this, the author uses a five-point cycle to recount the repeated spiral of disobedience, destruction, and defeat. The five parts are: (1) sin, (2) servitude, (3) supplication, (4) salvation, and (5) silence.

Key Verses: Judges 2:20, 21; 21:25 — “Then the anger of the Lord was hot against Israel, and He said, ‘Because this nation has transgressed My covenant which I commanded their fathers, and has not heeded My voice, I also will no longer drive out before them any of the nations which Joshua left when he died’ (2:20, 21). ‘In those days there was no king in Israel; everyone did what was right in his own eyes’ (21:25).”

Key Chapter: Judges 2 — The second chapter of Judges is a miniature of the whole book as it records the transition of the godly to the ungodly generation, the format of the cycles, and the purpose of God in not destroying the Canaanites.

SURVEY OF JUDGES

Following the death of Joshua, Israel plunges into a 350-year Dark Age. After Joshua and the generation of the conquest pass on, “another generation arose after them who did not know the Lord nor the work which He had done for Israel” (2:10; Josh. 24:31). Judges opens with a description of Israel’s deterioration, continues with seven cycles of oppression and deliverance, and concludes with two illustrations of Israel’s depravity.

Deterioration (1:1–3:4): Judges begins with short-lived military successes after Joshua’s death, but quickly turns to the repeated failure of all the tribes to drive out their enemies. The people feel the lack of a unified central leader, but the primary reasons for their failure are a lack of faith in God and a lack of obedience to the Law (1:3-1). Compromise leads to conflict and chaos. Israel does not drive out the inhabitants (1:21, 27, 30); instead of removing the moral cancer spread by the inhabitants of Canaan, they contract the disease. The Canaanite gods literally become a snare to them (2:3). Judges 2:11–23 is a microcosm of the pattern found in chapters 3–16 of Judges.

Deliverances (3:5–16:31): This section describes seven apostasies (falling away from God), seven servitudes, and seven deliverances. Each of the seven cycles has five steps: sin, servitude, supplication, salvation, and silence. These can also be described by the words rebellion, retribution, repentance, restoration, and rest. The seven cycles connect together as a descending spiral (2:19). Israel vacillates between obedience and apostasy as the people continually fail to learn from their mistakes. Apostasy grows, but the rebellion is not continual. The times of rest and peace are longer than the times in bondage. The monotony of Israel’s sin is contrasted with the creativity of God’s methods of deliverance. The judges are military and civil leaders during this period of loose confederacy. Thirteen are mentioned in the book, twelve of whom actually delivered Israel (Eli, Samuel, Barak, and Abimelech are not included).

Depravity (17:1–21:25): These chapters illustrate (1) religious apostasy (17–18) and (2) social and moral depravity (19–21) during the period of the judges. Chapters 19–21 contain one of the worst tales of degradation in the Bible. Judges closes with a key to understanding this period: “everyone did what was right in his own eyes” (21:25). The people are not doing wrong in their own eyes, but what is “evil in the sight of the Lord.”

Outline of Judges

Part One: The Deterioration of Israel and Failure to Complete the Conquest of Canaan (1:1–3:4)

I. The Failure of Israel to Complete the Conquest ........... 1:1–36
A. Failure of Judah ........... 1:1–20
B. Failure of Benjamin ........... 1:21
C. Failure of Tribes of Joseph ........... 1:22–29
D. Failure of Zebulun ........... 1:30
E. Failure of Asher ........... 1:31,32
F. Failure of Naphtali ........... 1:33
G. Failure of Dan ........... 1:34–36

II. The Judgment of God for Not Completing the Conquest ........... 2:1–3:4
A. Angel Announces Judgment ........... 2:1–5
B. Godly Generation Dies ........... 2:6–10
C. Judgment of God Is Described ........... 2:11–19
D. Enemy Is Left as a Test ........... 2:20–3:4

Part Two: The Deliverance of Israel During the Seven Cycles (3:5–16:31)

I. The Southern Campaign ........... 3:5–11
A. The Judge Othniel ........... 3:5–11
B. The Judge Ehud...........3:12-30
C. The Judge Shamgar ..........3:31
II. The Northern Campaign: The Judges Deborah and Barak ........... 4:1–5:31
A. Deborah and Barak Are Called ........... 4:1–11
B. Canaanites Are Defeated ........... 4:12–24
C. Song of Deborah and Barak ........... 5:1–31

III. The Central Campaign ........... 6:1–8:35
A. The Judge Gideon ........... 6:1–8:32
1. Israel Sins ........... 6:1–10
2. Gideon Called ........... 6:11–40
3. Midianites Defeated ........... 7:1–8:21
4. Gideon Judges ........... 8:22–32
B. The Judge Abimelech ........... 8:33–9:57
1. Confusion After Gideon Dies ........... 8:33–35
2. Deception of Abimelech ........... 9:1–6
3. Revelation of Jotham ........... 9:7–21
4. Destruction of Shechem ........... 9:22–49
5. Death of Abimelech ........... 9:50–57

C. The Judge Tola.........10:1,2
D. The Judge Jair...........10:3-5
IV. The Eastern Campaign: The Judge Jephthah ........... 10:6–12:7
A. Israel Sins ........... 10:6–16
B. Salvation: Jephthah ........... 10:17–12:7
1. Jephthah Is Called ........... 10:17–11:11
2. Jephthah Judges ........... 11:12–28
3. Jephthah Vows ........... 11:29–40
4. Ephraim Is Conquered ........... 12:1–7

V. The Second Northern Campaign ........... 12:8–15
A. The Judge Ibzan ........... 12:8–10
B. The Judge Elon ........... 12:11–12
C. The Judge Abdon ........... 12:13–15

VI. The Western Campaign: The Judge Samson ........... 13:1–16:31
A. Miraculous Birth of Samson ........... 13:1–25
B. Sinful Marriage of Samson ........... 14:1–20
C. Judgment of Samson ........... 15:1–20
D. Failure of Samson ........... 16:1–31

Part Three: The Depravity of Israel in Sinning Like the Canaanites (17:1–21:25)

I. The Failure of Israel Through Idolatry ........... 17:1–18:31
A. Example of Personal Idolatry ........... 17:1–13
B. Example of Tribal Idolatry ........... 18:1–31

II. The Failure of Israel Through Immorality ........... 19:1–30
A. Example of Personal Immorality ........... 19:1–10
B. Example of Tribal Immorality ........... 19:11–30

III. The Failure of Israel Through the War Between the Tribes ........... 20:1–21:25
A. War Between Israel and Benjamin ........... 20:1–48
B. Failure of Israel After the War ........... 21:1–25
1. Israel’s Foolish Vow ........... 21:1–12
2. Men at Jabesh Gilead Murdered ........... 21:13–25
3. Women of Shiloh Kidnapped ........... 21:16–25

THE FIRST BOOK OF

SAMUEL

THE BOOK OF FIRST SAMUEL

The Book of First Samuel describes the transition of leadership in Israel from judges to kings. Three characters are prominent in the book: Samuel, the last judge and first prophet; Saul, the first king of Israel; and David, the king-elect, anointed but not yet recognized by Saul’s successor.

The books of First and Second Samuel were originally one book in the Hebrew Bible, known as the “Book of Samuel” or simply “Samuel.” This name has been variously translated “The Name of God,” “His Name Is God,” “Heard of God,” and “Asked of God.” The Septuagint divides Samuel into two books even though it is one continuous account. This division artificially breaks up the history of David. The Greek (Septuagint) title is Bibloi Basileōn, “Books of Kingdoms,” referring to the later kingdoms of Israel and Judah. First Samuel is called Basileiōn Alpha, “First Kingdoms.” Second Samuel and First and Second Kings are called “Second, Third, and Fourth Kingdoms.” The Latin Vulgate, finally, called these Kings of Samuel and Kings Libri Regum, “Books of the Kings.” Later the Latin Bible combined the Hebrew and Greek titles for the first of these books, calling it Liber I Samuelis, the “First Book of Samuel,” or simply “First Samuel.”

THE AUTHOR OF FIRST SAMUEL

The author of First and Second Samuel is anonymous, but Jewish talmudic tradition says that it was written by Samuel. Samuel may have written the first portion of the book, but his death recorded in First Samuel 25:1 makes it clear that he did not write all of First and Second Samuel. Samuel did write a book (10:25), and written records were available. As the head of a company of prophets (10:5; 19:20), Samuel would be a logical candidate for biblical authorship.

First Chronicles 29:29 refers to “the book of Samuel the Seer,” “the book of Nathan the Prophet,” and “the book of Gad the Seer.” All three men evidently contributed to these two books; and it is very possible that a single compiler, perhaps a member of the prophetic school, used these chronicles to put together the Book of Samuel. This is also suggested by the unity of plan and purpose and by the smooth transitions between sections.

THE TIME OF FIRST SAMUEL

If Samuel wrote the material in the first twenty-four chapters, he did so before his death (c. 1015 B.C.). He was born around 1105 B.C., and ministered as a judge and prophet in Israel between about 1067 and 1015 B.C. The books of Samuel end in the last days of David; they must have been compiled after 971 B.C. The reference in First Samuel 27:6 to the divided monarchy in which Judah is separate from Israel indicates a compilation date after Solomon’s death in 931 B.C. However, the silence regarding the Assyrian captivity of Israel in 722 B.C. probably means that First Samuel was written before this key event.

First Samuel covers the ninety-four-year period from the birth of Samuel to the death of Saul (c. 1105–1011 B.C.). The Philistines strongly oppress Israel from 1087 B.C. until the battle of Ebenezer in 1047 B.C. (7:10–14). However, during this time the Philistines exercise military and economic control. They live in the coastal plains; and the hill country in which the Israelites dwell protects them from conquest by the Philistines.

THE CHRIST OF FIRST SAMUEL

Samuel is a type of Christ in that he is prophet, priest, and judge. Highly revered by the people, he brings in a new age.. David is also a type of Christ. Bethlehem, where David was born, later becomes the birthplace of Jesus Christ, the King of Israel. He is the anointed king who becomes the forerunner of the Messianic King. His typical messianic psalms are born of his years of rejection and danger (see Ps. 22). God enables David, a man “after His own heart” (13:14), to become Israel’s greatest king. The New Testament specifically calls Christ “the seed of David according to the flesh” (Rom. 1:3) and “the Root and the Offspring of David” (Rev. 22:16).

KEYS TO FIRST SAMUEL

Key Word: Transition — First Samuel records the critical transition in Israel from the rule of God through the judges to His rule through the kings.

This transition goes through three stages: Eli to Samuel, Samuel to Saul, and Saul to David.

Key Verses: First Samuel 13:14; 15:22 — “But now your kingdom shall not continue. The Lord has sought for Himself a man after His own heart, and the Lord has commanded him to be commander over His people, because you have not kept what the Lord commanded you” (13:14).

“Then Samuel said, ‘Has the Lord as great delight in burnt offerings and sacrifices, as in obeying the voice of the Lord? Behold, to obey is better than sacrifice, and to heed than the fat of rams’” (15:22).
Key Chapter: First Samuel 15- First Samuel 15 records the tragic transition of kingship from Saul to David. As in all three changes recorded in First Samuel, God removes His blessing from one and gives it to another because of sin. "Because you have rejected the word of the LORD, He also has rejected you from being king" (15:23)

SURVEY OF FIRST SAMUEL

First Samuel records the crucial transition from the theocracy under the judges to the monarchy under the kings. The book is built around three key men: Samuel (1–7), Saul (8–15), and David (16–31).

Samuel (1–7): Samuel’s story begins late in the turbulent time of the judges when Eli is the judge-priest of Israel. The birth of Samuel and his early call by Yahweh are found in chapters 1–3. Because of his responsiveness to God (3:19), he is confirmed as a prophet (3:20, 21) at a time when “the word of the Lord was rare… there was no widespread revelation” (3:1).

Corruption at Shiloh by Eli’s notoriously evil sons leads to Israel’s defeat in the crucial battle with the Philistines (4:1–11). The ark of the covenant, God’s “throne” among the people, is lost to the Philistines; this tragedy causes the death of Eli (4:17, 18; cf. Ps. 78:60). After seven months, the Philistines return the ark to Israel (6:1–7:1). Samuel begins to function as the last of the judges and the first in the order of the prophets (Acts 3:24). His prophetic ministry (7:3–17) leads to a revival in Israel, the return of the ark, and the defeat of the Philistines. When Samuel is old and his sons prove to be unjust judges, the people wrongly cry out for a king. They want a visible military and judicial ruler so they can be “like all the nations” (8:5–20).

Saul (8–15): In their impatient demand for a king, Israel chooses less than God’s best. Their motive (8:5) and criteria (9:2) are wrong. Saul begins well (9–11), but his good characteristics soon degenerate. In spite of Samuel’s solemn prophetic warning (12), Saul and the people begin to act wickedly. Saul presumptuously assumes the role of a priest (cf. 2 Chr. 26:18) and offers up sacrifices (13). He makes a foolish vow (14) and disobeys God’s command to destroy the Amalekites (15). Samuel’s powerful words in 15:22, 23 evoke a pathetic response in 15:24–31.

Saul and David (16–31): When God rejects Saul, He commissions Samuel to anoint David as Israel’s next king. God’s king-elect serves in Saul’s court (16:14–23:29) and defeats the Philistine Goliath (17). Jonathan’s devotion to David leads him to sacrifice the throne (20:30, 31) in acknowledgment of David’s divine right to it (18). David becomes a growing threat to the insanely jealous Saul; but he is protected from Saul’s wrath by Jonathan, Michal, and Samuel (19).

Saul’s open rebellion against God is manifested in his refusal to give up what God has said cannot continue. David is protected again by Jonathan from Saul’s murderous intent (20), but Saul becomes more intent on his pursuit of David. The future king flees to a Philistine city where he feigns madness and then again to Adullam where a band of distressed men joins him. David continues to escape from the hand of Saul, and on two occasions spares Saul’s life when he has the opportunity to take it (24–26). David again seeks refuge among the Philistines, but is not allowed to fight on their side against Israel. Saul, afraid of impending battle against the Philistines, foolishly consults a medium at En Dor to hear the deceased Samuel’s advice (28). The Lord rebukes Saul and pronounces his doom; he and his sons are killed by the Philistines on Mount Gilboa (31).

The Second Book Of

Samuel

The Book Of Second Samuel

The Book of Second Samuel records the highlights of David’s reign, first over the territory of Judah, and finally over the entire nation of Israel. It traces the ascension of David to the throne, his climactic sins of adultery and murder, and the shattering consequences of those sins upon his family and the nation.

The Hebrew title for both books (originally one) is Samuel. The Greek title for Second Samuel is Basileion Beta, “Second Kingdoms.” The Latin title is Liber II Samuelis, “The Second Book of Samuel,” or simply “Second Samuel.”

The Author Of Second Samuel

Second Samuel was probably compiled by one man who combined the earlier chronicles of Nathan the prophet and Gad the seer (1 Chr. 29:29). In addition to those sources, the compiler evidently used another source called “The Book of Jasher” (1:18). See comments under First Samuel.

The Time Of Second Samuel

The date of the composition for First and Second Samuel was sometime after the death of Solomon (931 B.C.) but before the Assyrian captivity of the northern kingdom (722 B.C.). It is likely that Samuel was composed in the divided kingdom, perhaps around 900 B.C.

The story of David begins in First Samuel and ends in First Kings 2. Second Samuel records the major events of David’s forty-year rule. His reign in Hebron begins in 1011 B.C. and ends in 1004 B.C. (5:5). His thirty-three-year reign over united Judah and Israel lasts from 1004 B.C. to 971 B.C.

The Christ Of Second Samuel

As seen in the introduction to First Samuel, David is one of the most important types of Christ in the Old Testament. In spite of his sins, he remains a man after God’s own heart because he is responsive and faithful toward God. He sometimes fails in his personal life, but never flags in his relationship to his Lord. Unlike most of the kings who succeeded him, he never allows idolatry to become involved within his reign.

He is a true servant and a prophet, and his kingdom is a type of the Messianic reign of Christ. David is the ideal ruler—having His rule characterized by justice, wisdom, faith, courage, and compassion. Having conquered Jerusalem, he sits upon the throne of Melchizedek, the “righteous king” (Gen. 14:18). David is the standard by which all subsequent kings are measured.

Of course, David’s life as recorded in chapters 1–10 is a far better portrayal of the future Messiah than his life as it is seen in 11–24. Sin mars potential. The closest way in which he foreshadows the coming King can be seen in the important covenant God makes with him (7:4–17). David wants to build a house for God, but instead, God makes a house for David. The same theme promises an eternal kingdom, throne, and seed are later given to Christ (Luke 1:32, 33). There are nine different dynasties in the northern kingdom of Israel, but there is only one dynasty in Judah. The promise of a permanent dynasty is fulfilled in Christ, the “Son of David” (Matt. 21:9; 22:45), who will sit upon the throne of David (Is. 9:7; Luke 1:32).

Keys To Second Samuel

Key Word: David — The dominant character of Second Samuel is David, around whose obedience brings blessing and disobedience brings judgment.

Key Verses: Second Samuel 7:12, 13; 22:21 —
“When your days are fulfilled and you rest with your fathers, I will set up your seed after you, who will come from your body, and I will establish his kingdom. He shall build a house for My name, and I will establish the throne of his kingdom forever” (7:12, 13).

“The LORD rewarded me according to my righteousness; according to the cleanness of my hands He has recompensed me” (22:21).

Key Chapter: Second Samuel 11 — The eleventh chapter of Second Samuel is pivotal for the entire book. This chapter records the tragic sin of David regarding Bathsheba and her husband Uriah. All of the widespread blessings on David’s God-chastened kingdom are quickly removed as God chastises His anointed one.

Survey Of Second Samuel

Second Samuel continues the account of the life of David at the point where First Samuel concludes. Soon after the death of Saul, the king-elect becomes the king in fact. David rules over Judah when he reigns in Hebron for seven-and-a-half years and then over all Israel when he reigns in Jerusalem for thirty-three years. The book reviews the key events in the forty-year Second Samuel records the reign of the man who is the halfway point between Abraham and Christ. It can be surveyed in the three divisions: the triumphs of David (1–10), the transgressions of David (11), and the troubles of David (12–24).

The Triumphs of David (1–10): Chapters 1–4 record the seven-year reign of David over the territory of Judah. Even though Saul is David’s murderous pursuer, David does not rejoice in his death because he recognizes that Saul has been divinely anointed as king. Saul’s son Ishbosheth is installed by Abner as a puppet king over the northern tribes of Israel. David’s allies led by Joab defeat Abner and Israel (2:17; 3:1). Abner defects and attempts to unite Israel and Judah under David, but Joab kills Abner in revenge. The powerless Ishbosheth is murdered by his own men, and David is made king of Israel (5:3). David soon captures and fortifies Jerusalem and makes it the civil and religious center of the now united kingdom. Under David’s rule the nation prospers politically, spiritually, and militarily. David brings the ark to Jerusalem and seeks to build a house for God (7). His obedience in placing the Lord at the center of Israel’s life brings victory and success: “The Lord preserved David wherever he went” (8:14).

The Transgressions of David (11): David’s crimes of adultery and murder mark the pivotal point of the book. Because of these transgressions, David’s victories and successes are changed to personal, family, and national troubles which are recorded throughout the rest of Second Samuel.

The Troubles of David (12–24): The disobedience of the king produces chastisement and confusion at every level. David’s glory and fame fade, never to be the same again. Nevertheless, David confesses his guilt when confronted by Nathan the prophet and is restored by God. A sword remains in David’s house as a consequence of the sin: the baby born to David and Bathsheba dies; his son Amnon commits incest, and his son Absalom murders Amnon.

The consequences continue with Absalom’s rebellion against his father. He shrewdly “stole the hearts of the men of Israel” (15:6). David is forced to flee from Jerusalem, and Absalom sets himself up as king. David would have been ruined, but God keeps Absalom from pursuing him until David has time to regroup his forces. Absalom’s army is defeated by David’s, and Joab kills Absalom in disobedience of David’s orders to have him spared.

David seeks to amalgamate the kingdom, but conflict breaks out between the ten northern tribes of Israel and the two southern tribes of Judah and Benjamin. Israel decides to follow a man named Sheba in a revolt against Judah, but Joab defeats the rebels.

The closing chapters are actually an appendix to the book because they summarize David’s words and deeds. They show how intimately the affairs of the people as a whole are tied to the spiritual and moral condition of the king. The nation enjoys God’s blessing when David is obedient to the Lord, and suffers hardship when David disobeys God.

Outline of Second Samuel

Part One: The Triumphs of David (1:1–10:19)

I. The Political Triumphs of David ........... 1:1–5:25
A. The Reign of David in Hebron over Judah ........... 1:1–4:12
  1. King Saul Dies ........... 1:1–27
  2. David Is Anointed as King over Judah ........... 2:1–7
  3. Ishbosheth Is Made King over Israel ........... 2:8–11
  4. David and Ishbosheth Fight ........... 2:12–4:12
    a. David’s Victory over Ishbosheth ........... 2:12–32
    b. David’s Growth over Ishbosheth ........... 3:1–5
    c. Abner’s Murder ........... 3:6–39
    d. Ishbosheth’s Murder ........... 4:1–8
    e. Judgment on the Murder of Ishbosheth ........... 4:9–12

B. The Reign of David in Jerusalem ........... 5:1–25
  1. David Is Anointed to Reign over Israel ........... 5:1–5
  2. Conquest of Jerusalem ........... 5:6–10
  3. Alliance with Tyre ........... 5:11, 12
  4. David’s Family ........... 5:13–16
  5. Conquest of Philistia ........... 5:17–25

II. The Spiritual Triumphs of David ........... 6:1–7:29
A. The Transportation of the Ark ........... 6:1–23
  1. Incorrect Transportation of the Ark ........... 6:1–11
  2. Correct Transportation of the Ark ........... 6:12
  3. David Rejoices over the Ark ........... 6:13–15
  4. Michal Despises David ........... 6:16–23

B. The Institution of the Davidic Covenant ........... 7:1–29
  1. David Is Forbidden to Build God a House ........... 7:1–3
  2. God Promises David an Eternal House ........... 7:4–17
  3. David Praises God ........... 7:18–29

III. The Military Triumphs of David ........... 8:1–10:19
A. The Triumphs of David over His Enemies ........... 8:1–18
  1. David Defeats Philistia ........... 8:1
  2. David Defeats Moab ........... 8:2
  3. David Defeats Zobah and Syria ........... 8:3–8
  4. David Receives Spoil from His Enemies ........... 8:9–12

B. The Righteous Rule of David ........... 8:13–9:13
  1. David’s Righteous Rule over Israel ........... 8:13–18
  2. David’s Righteous Rule over Mephibosheth ........... 9:1–13

C. The Triumphs of David over Ammon ........... 10:1–19
  1. Insult of Ammon ........... 10:1–5
  2. Ammon Is Defeated ........... 10:6–14
  3. Syria Is Defeated ........... 10:15–19

Part Two: The Transgressions of David (11:1–27)

I. The Sin of Adultery ........... 11:1–5
II. The Sin of Murder ........... 11:6–27
  A. Uriah Does Not Sleep with Bathsheba ........... 11:6–13
  B. David Commands Uriah’s Murder ........... 11:14–25
  C. David and Bathsheba Marry ........... 11:26, 27

Part Three: The Troubles of David (12:1–24:25)

I. The Troubles in David’s House ........... 12:1–13:36
A. Prophecy by Nathan ........... 12:1–14
  1. Prophecy of the Sword ........... 12:1–12
  2. David Repents for His Sin ........... 12:13, 14

B. David’s Son Dies ........... 12:15–25
  1. God Takes Away the Son of Adultery ........... 12:15–23
  2. God Gives Another Son ........... 12:24, 25

C. Joab’s Loyalty to David ........... 12:26–31
D. Incest in David’s House ........... 13:1–20
E. Amnon Is Murdered ........... 13:21–36

II. The Troubles in David’s Kingdom ........... 13:37–24:25
A. Rebellion of Absalom ........... 13:37–17:29
  1. Flight of Absalom ........... 13:37–39
  2. Return of Absalom ........... 14:1–24
  3. Deceit of Absalom ........... 14:25–15:6
  4. Rebellion of Absalom ........... 15:7–12
  5. Flight of David ........... 15:13–16:14
  6. Reign of Absalom ........... 16:15–17:29

B. Absalom’s Murder ........... 18:1–33
C. David Is Restored as King ........... 19:1–20:26
  1. Reproof of Joab ........... 19:1–8
  2. Restoration of David ........... 19:8–20:26

D. The Commentary on the Reign of David ........... 21:1–24:25
  1. Famine ........... 21:1–14
  2. War with Philistia ........... 21:15–22
  3. Psalms of Thanksgiving ........... 22:1–23:7
  4. Deeds of David’s Mighty Men ........... 23:8–39
  5. The Census and the Plague ........... 24:1–25

The First Book Of The

Kings

The Book Of First Kings

The first half of First Kings traces the life of Solomon. Under his leadership Israel rises to the peak of her size and glory. Solomon’s great accomplishments, including the unsurpassed splendor of the temple which he constructs in Jerusalem, bring him worldwide fame and respect. However, Solomon’s zeal for God diminishes in his later years, as pagan wives turn his heart away from worship in the temple of God. As a result, the king with the divided heart leaves behind a divided kingdom. For the next century, the book of First Kings traces the twin histories of two sets of kings and two nations of disobedient people who are growing indifferent to God’s prophets and precepts.

Like the two books of Samuel, the two books of Kings were originally one in the Hebrew Bible. The original title was Melechim, “Kings,” taken from the first word in 1:1, Vehamelech, “Now King.” The Septuagint artificially divided the book of Kings in the middle of the story of Ahaziah of Israel, but the Latin Vulgate adopted the Greek titles of Third and Fourth Kingdoms for the two books of Samuel and the two books of Kings. The Septuagint may have divided Samuel, Kings, and Chronicles into two books each because the Greek required a greater amount of scroll space than did the Hebrew. The Latin title for these books is Liber Regum Tertius et Quartus, “Third and Fourth Book of Kings.”

The Author Of First Kings

The author of First and Second Kings is unknown, but evidence supports the talmudic tradition that Kings was written by the prophet Jeremiah. The author was clearly a prophet/historian as seen in the prophetic exposé of apostasy. Both First and Second Kings emphasize God’s righteous judgment on idolatry and immorality. The style of these books is also similar to that found in Jeremiah. The phrase “to this day” in First Kings 8:8 and 12:19 indicates a time of authorship prior to the Babylonian captivity (586 B.C.). However, the last two chapters of Second Kings were written after the captivity, probably by a Jewish captive in Babylon.

Evidently, the majority of First and Second Kings was written before 586 B.C. by a compiler who had access to several historical documents. Some of these are mentioned: “The book of the acts of Solomon” (11:41), “the book of the chronicles of the kings of Israel” (14:19), and “the book of the chronicles of the kings of Judah” (14:29; 15:7). These books may have been a part of the official court records (see 2 Kin. 18:18). In addition, Isaiah 36–39 was probably used as a source (cf. 2 Kin. 18–20).

The Time Of First Kings

The Book of Kings was written to the remaining kingdom of Judah before and after its Babylonian exile. The majority was compiled by a contemporary of Jeremiah, if not by Jeremiah himself (c. 646–570 B.C.). It is a record of disobedience, idolatry, and ungodliness which serves as an explanation for the Assyrian captivity of Israel (722 B.C.) and the Babylonian captivity of Judah (586 B.C.). First Kings covers the 120 years from the beginning of Solomon’s reign in 971 B.C. through Ahaziah’s reign ending in 851 B.C. The key date is 931 B.C., the year the kingdom was divided into the northern nation of Israel and the southern nation of Judah.

The Christ Of First Kings

Solomon typifies Christ in a number of ways. His fabled wisdom points ahead to “Christ Jesus, who became for us wisdom from God” (1 Cor. 1:30). Solomon’s wealth, fame, glory, and honor foreshadow Christ’s millennial kingdom. Solomon’s just and prosperous reign speaks of the peace, and worship. However, despite Solomon’s splendor, the Son of Man later says of His coming, “indeed, a greater than Solomon is here” (Matt. 12:42).

The prophet Elijah is more typical of John the Baptist than of Christ, but his prophetic ministry and miraculous works illustrate aspects of the life of Christ.

Keys To First Kings

Key Word: Division of the Kingdom — The theme of First Kings centers around the fact that the welfare of Israel and Judah depends upon the faithfulness of the people and their king to the covenant. Historically, it was written to give an account of the reigns of the kings from Solomon to Jehoshaphat (Judah) and Ahaziah (Israel). The two books of Kings as a whole trace the monarchy from the point of its greatest prosperity under Solomon to its demise and destruction in the Assyrian and Babylonian captivities.

Theologically, First Kings provides a prophetically oriented evaluation of the spiritual and moral causes that led to the political and economic demise of the two kingdoms. The material is too selective to be considered a biography of two kings. For example, Omri was one of Israel’s most important rulers from a political point of view, but because of his moral corruption, his achievements are dismissed in a mere eight verses. The lives of these kings are used to teach that observance of God's law produces blessing, but apostasy is rewarded by judgement.

Key Verses: First Kings 9:4-5; 11:11 — “Now if you walk before Me as your father David walked, in integrity of heart and in uprightness, to do according to all that I have commanded you, and if you keep My statutes and My judgments, then I will establish the throne of your kingdom over Israel forever, as I promised David your father, saying, ‘You shall not fail to have a man on the throne of Israel’” (9:4,5).

“Therefore the LORD said to Solomon, ‘Because you have done this, and have not kept My covenant and My statutes, which I have commanded you, I will surely tear the kingdom away from you and give it to your servant’” (11:11).

Key Chapter: First Kings 12 — The critical turning point in First Kings occurs in chapter 12 when the united kingdom becomes the divided kingdom. Solomon dies, and his son Rehoboam becomes king and unwisely leads the nation into a civil war which tragically splits the nation into two separate, and at times conflicting, kingdoms. Instead of unity, First Kings records the history of the two kings, two capitals, and two religions.

Survey of First Kings
The first half of First Kings centers on Solomon, the wisest man who ever lived. With the sole exception of Jesus Christ, Solomon is the wisest man in human history. He brings Israel to the peak of its size and glory, and yet, the kingdom is disrupted soon after his death, torn in two by civil strife. This book divides clearly into two sections: the united kingdom (1–11) and the divided kingdom (12–22).

United Kingdom (1–11): These chapters give an account of Solomon’s attainment of the throne, wisdom, architectural achievements, fame, wealth, and tragic unfaithfulness. Solomon’s half-brother Adonijah attempts to take the throne of David’s death in vanity, but Nathan the prophet alerts David who quickly orders the coronation of Solomon as co-regent (ch. 1). Solomon has to consolidate his power and deal with those who oppose his rule. Only when this is done is the kingdom “established in the hand of Solomon” (2:46). Solomon’s ungodly marriages (cf. 3:1) eventually result in disaster from the Lord, but he begins well with a genuine love for Yahweh and a desire for wisdom. This wisdom leads to the expansion of Israel to the zenith of her power. Solomon’s empire stretches from the border of Egypt to the border of Babylonia, and peace prevails.

From a theocratic perspective, Solomon’s greatest achievement is the building of the temple. The ark is placed in this exquisite building, which is filled with the glory of God. Solomon offers a magnificent prayer of dedication and binds the people with an oath to remain faithful to Yahweh.
Because the Lord is with him Solomon continues to grow in fame, power, and wealth. However, his wealth later becomes a source of trouble when he begins to purchase forbidden items. He acquires many foreign wives to lead him into idolatry. It is an irony of history that this wisest of men acts as a fool in his old age. God pronounces judgement and foretells that solomons son will rule only a fraction of the kingdom(judah).

Divided Kingdom (12–22): Upon Solomon’s death, God’s words come to pass. Solomon’s son Rehoboam chooses the foolish course of promising more severe taxation. Jeroboam, an officer in Solomon’s army, leads the ten northern tribes in revolt. They make him their king, leaving only Judah and Benjamin in the south under Rehoboam. This is the beginning of a chaotic period with two nations and two sets of kings. Continual enmity and strife exists between the northern and southern kingdoms. The north is plagued by apostasy (Jeroboam sets up a false system of worship) and the south by idolatry. Of all the northern and southern kings listed in this book, only Asa (15:9-24) and Jehoshaphat (22:41-50) do "what was right in the eyes of the LORD" (15:11; 22:43). All of the others are idolaters, usurpers, and murderers.
Ahab brings a measure of cooperation between the northern and southern kingdoms, but he reaches new depths of wickedness as a king. He is the man who introduces Jezebel's Baal worship to Israel. The prophet Elijah ministers during this low period in Israel's history, providing a ray of light and witness of the word and power of God. But Ahab's encounter with Elijah never brings him to turn from his false gods to God. Ahab's treachery in the matter of Naboth's vineyard causes a prophetic rebuke from Elijah (21). Ahab repents (21:27-29) but later dies in battle because of his refusal to heed the words of Micaiah, another prophet of God.

Outline of First Kings

Part One: The United Kingdom (1:1–11:43)

I. The Establishment of Solomon as King ........... 1:1–2:46
A. Appointment of Solomon as King ........... 1:1–53
1. Decline of David ........... 1:1–4
2. Plot of Adonijah to Be King ........... 1:5–27
3. Anointing of Solomon ........... 1:28–40
4. Submission of Adonijah ........... 1:41–53
B. Solidification of Solomon as King ........... 2:1–46
1. David’s Charge to Solomon ........... 2:1–9
2. David Dies ........... 2:10–11
3. Solomon Is Established as King ........... 2:12
4. The Kingdom Is Purged ........... 2:13–46
    a. Adonijah Is Executed ........... 2:13–25
    b. Abiathar Is Exiled ........... 2:26–27
    c. Joab Is Executed ........... 2:28–35
    d. Shimei Is Executed ........... 2:36–46

II. The Rise of Solomon as King ........... 3:1–8:66
A. Solomon’s Request for Wisdom ........... 3:1–15
    1. Unwise Marriage of Solomon ........... 3:1–2
    2. Request for Wisdom ........... 3:3–15
B. Display of Solomon’s Wisdom ........... 3:16–28
C. National Recognition of Solomon’s Wisdom ........... 4:1–34
    1. Solomon’s Administration of Israel ........... 4:1–28
        a. Eleven Princes ........... 4:1–6
        b. Twelve Governors ........... 4:7–19
    2. Solomon Reigns in Wisdom ........... 4:20–34
D. The Temple and Solomon’s House Are Constructed ........... 5:1–8:66
    1. Construction of the Temple ........... 5:1–6:38
        a. Temple Materials ........... 5:1–18
        b. Temple Plans ........... 6:1–13
        c. The Temple Is Completed ........... 6:14–38
    2. Construction of Solomon’s House ........... 7:1–12
    3. Furnishings of the Temple ........... 7:13–51
    4. Dedication of the Temple ........... 8:1–66
        a. The Ark Returns ........... 8:1–11
        b. The Shechinah Returns ........... 8:10–11
        c. Solomon’s Sermon ........... 8:12–21
        d. Solomon’s Prayer ........... 8:22–53
        e. Israel Rejoices ........... 8:62–66

III. The Decline of Solomon as King ........... 9:1–11:43
A. Reiteration of the Davidic Covenant ........... 9:1–9
B. Disobedience of Solomon to the Covenant ........... 9:10–11:8
    1. Sale of Cities in Israel ........... 9:10–14
    2. Enslavement of the Canaanites ........... 9:15–23
    3. Multiplication of Wealth ........... 10:1–29
    4. Multiplication of Horses ........... 10:26–29
    5. Intermarriage with Foreign Women ........... 11:1–8
    6. Worship of Idols ........... 11:4–8
C. Chastening of Solomon for Breaking the Covenant ........... 11:9–40
    1. The Rebuke of God ........... 11:9–13
    2. The Chastisement of God ........... 11:14–40
D. Death of Solomon ........... 11:41–43

Part Two: The Divided Kingdom (12:1–22:53)

I. The Division of the Kingdom ........... 12:1–14:31
A. Cause of the Division ........... 12:1–24
    1. Request of Israel to Rehoboam ........... 12:1–15
    2. Foolish Response of Rehoboam ........... 12:6–15
    3. Revolt of the Northern Tribes ........... 12:16–24
B. Reign of Jeroboam in Israel ........... 12:25–14:20
    1. Sin of Jeroboam ........... 12:25–33
    2. Warning of the Prophet ........... 13:1–10
    3. Sin of the Prophet ........... 13:11–32
    4. Judgment on the Prophet ........... 13:26–32
    5. Continued Sin of Jeroboam ........... 13:33–34
    6. Judgment on Jeroboam ........... 14:1–20
C. Reign of Rehoboam in Judah ........... 14:21–31
    1. Sin of Rehoboam ........... 14:21–24
    2. Judgment on Rehoboam ........... 14:25–31

II. The Reigns of Two Kings in Judah ........... 15:1–24
A. Reign of Abijam in Judah ........... 15:1–8
B. Reign of Asa in Judah ........... 15:9–24
    1. Obedience of Asa ........... 15:9–15
    2. Disobedience of Asa ........... 15:16–22
    3. Death of Asa ........... 15:23–24

III. The Reigns of Five Kings in Israel ........... 15:25–16:28
A. Reign of Nadab in Israel ........... 15:25–31
B. Reign of Baasha in Israel ........... 15:32–16:7

Outline of First Kings

Part One: The United Kingdom (1:1–11:43)

I. The Establishment of Solomon as King ........... 1:1–2:46
A. Appointment of Solomon as King ........... 1:1–53
1. Decline of David ........... 1:1–4
2. Plot of Adonijah to Be King ........... 1:5–27
3. Anointing of Solomon ........... 1:28–40
4. Submission of Adonijah ........... 1:41–53

B. Solidification of Solomon as King ........... 2:1–46
1. David’s Charge to Solomon ........... 2:1–9
2. David Dies ........... 2:10,11
3. Solomon Is Established as King ........... 2:12
4. The Kingdom Is Purged ........... 2:13–46
a. Adonijah Is Executed ........... 2:13–25
b. Abiathar Is Exiled ........... 2:26,27
c. Joab Is Executed ........... 2:28–35
d. Shimei Is Executed ........... 2:36–46

II. The Rise of Solomon as King ........... 3:1–8:66
A. Solomon’s Request for Wisdom ........... 3:1–28
1. Unwise Marriage of Solomon ........... 3:1–2
2. Request for Wisdom ........... 3:3–15
3. Display of Solomon’s Wisdom ........... 3:16–27
4. National Recognition of Solomon’s Wisdom ........... 3:28

B. Solomon’s Administration of Israel ........... 4:1–34
1. Eleven Princes ........... 4:1–6
2. Twelve Governors ........... 4:7–19
3. Solomon Reigns in Wisdom ........... 4:20–34

C. The Temple and Solomon’s House Are Constructed ........... 5:1–8:66
1. Construction of the Temple ........... 5:1–6:38
a. Temple Materials ........... 5:1–18
b. The Temple Is Constructed ........... 6:1–10
c. The Temple Is Completed ........... 6:11–38
2. Construction of Solomon’s House ........... 7:1–12
3. Furnishings of the Temple ........... 7:13–51
4. Dedication of the Temple ........... 8:1–66
a. The Ark Returns ........... 8:1–11
b. The Shechinah Returns ........... 8:10–11
c. Solomon’s Sermon ........... 8:12–21
d. Solomon’s Prayer ........... 8:22–53
e. Israel Rejoices ........... 8:54–66

III. The Decline of Solomon as King ........... 9:1–11:43
A. Reiteration of the Davidic Covenant ........... 9:1–9
B. Disobedience of Solomon to the Covenant ........... 9:10–11:8
1. Sale of Cities in Israel ........... 9:10–14
2. Enslavement of the Canaanites ........... 9:15–23
3. Multiplication of Wealth ........... 10:1–29
4. Multiplication of Horses ........... 10:26–29
5. Intermarriage with Foreign Women ........... 11:1–8
6. Worship of Idols ........... 11:4–8

C. Chastening of Solomon for Breaking the Covenant ........... 11:9–40
1. The Rebuke of God ........... 11:9–13
2. The Chastisement of God ........... 11:14–40

D. Death of Solomon ........... 11:41–43

Part Two: The Divided Kingdom (12:1–22:53)

I. The Division of the Kingdom ........... 12:1–14:31
A. Cause of the Division ........... 12:1–24
1. Request of Israel to Rehoboam ........... 12:1–15
2. Foolish Response of Rehoboam ........... 12:16–24

B. Reign of Jeroboam in Israel ........... 12:25–14:20
1. Sin of Jeroboam ........... 12:25–33
2. Warning of the Prophet ........... 13:1–10
3. Sin of the Prophet ........... 13:11–19
4. Judgment on the Prophet ........... 13:20–32
5. Continued Sin of Jeroboam ........... 13:33–34
6. Judgment on Jeroboam ........... 14:1–20

C. Reign of Rehoboam in Judah ........... 14:21–31
1. Sin of Rehoboam ........... 14:21–24
2. Judgment on Rehoboam ........... 14:25–31

II. The Reigns of Two Kings in Judah ........... 15:1–24
A. Reign of Abijam in Judah ........... 15:1–8
B. Reign of Asa in Judah ........... 15:9–24
1. Obedience of Asa ........... 15:9–15
2. Disobedience of Asa ........... 15:16–22
3. Death of Asa ........... 15:23–24

III. The Reigns of Five Kings in Israel ........... 15:25–16:28
A. Reign of Nadab in Israel ........... 15:25–31
B. Reign of Baasha in Israel ........... 15:32–16:7
C. Reign of Elah in Israel ........... 16:8–14
D. Reign of Zimri in Israel ........... 16:15–20
E. Reign of Omri in Israel ........... 16:21–28

IV. The Reign of Ahab in Israel ........... 16:29–22:40
A. Sin of Ahab ........... 16:29–34

B. The Ministry of Elijah ........... 17:1–19:21
1. Miracle of the Drought ........... 17:1–6
a. Prophecy of the Drought ........... 17:1
b. Miracle of Food ........... 17:2–6
2. Miracle of the Resurrection of the Gentile Son ........... 17:7–24
3. Miracle of Fire on Mount Carmel ........... 18:1–40
a. Challenge to Ahab ........... 18:1–19
b. Victory on Mount Carmel ........... 18:20–40
4. Miracle of the Rain ........... 18:41–46
5. Failings of Elijah ........... 19:1–18
a. Elijah Flees from Jezebel ........... 19:1–3
b. Elijah Desires to Die ........... 19:4–8
c. Elijah Has Self-Pity ........... 19:9–18
6. Call of Elisha ........... 19:19–21

C. Wars with Syria ........... 20:1–43
1. First Victory over Syria ........... 20:1–21
2. Second Victory over Syria ........... 20:22–34
3. Defeat by Syria ........... 20:35–43

D. Murder of Naboth ........... 21:1–29
E. Death of Ahab ........... 22:1–40
1. Prediction of Ahab’s Death ........... 21:17–29
2. Defeat by Syria ........... 22:1–40
a. Promise of Victory by the False Prophets ........... 22:1–12
b. Promise of Defeat by Micaiah ........... 22:13–28
c. Defeat of Israel ........... 22:29–36
3. Death of Ahab ........... 22:37–40

V. The Reign of Jehoshaphat in Judah ........... 22:41–50
VI. The Reign of Ahaziah in Israel ........... 22:51–53

The Second Book Of The

KINGS

The Book Of Second Kings

The Book of Second Kings continues the drama begun in First Kings—the tragic history of two nations on a collision course with captivity. The author systematically traces the reigning monarchs of Israel and Judah, first by covering one nation’s history forward, then retracing the same period over the other nation.

Nineteen consecutive evil kings rule in Israel, leading to the captivity by Assyria. The picture is somewhat brighter in Judah, where godly kings occasionally emerge to reform the evils of their predecessors. In the end, however, sin outweighs righteousness and Judah is marched off to Babylon. See “The Book of First Kings” for more detail concerning the title.

The Author Of Second Kings

See “The Author of First Kings” for a discussion of authorship. If this now divided book was not written by Jeremiah, it probably was written by a prophetic contemporary of his. The majority of Second Kings was written before the Babylonian captivity (see 25:27–30); it may be that 17:3–41.

The literary style of Second Kings is the same as that of the Book of Jeremiah, and the fact that there is no mention of Jeremiah’s ministry in the account of King Josiah and his successors may indicate that Jeremiah himself was the recorder of these events. However, the last two chapters were evidently added to the book after the Babylonian captivity and written by someone other than Jeremiah. The prophet Jeremiah was forced to flee to Egypt (Jer. 43:1–8), not to Babylon. It is interesting that Second Kings 24:18–25:30 is almost the same as Jeremiah 52.

The Time Of Second Kings

The last recorded event in Second Kings is the release of Jehoiachin (25:27–30), which takes place in 560 B.C. Most of First and Second Kings probably was written just prior to 586 B.C., but chapters 24 and 25 were written after Jehoiachin’s release, perhaps about 550 B.C.

Chapters 1–17 cover the 131 years from 853 B.C. (King Ahaziah of Israel) to 722 B.C. (the Assyrian captivity of Israel). Chapters 18–25 cover the 155 years from the beginning of Hezekiah’s reign in 715 B.C. to the release of Jehoiachin in Babylon in 560 B.C. The united kingdom lasts for 112 years (1043–931 B.C.), the northern kingdom of Israel exists for another 209 years (931–722 B.C.), and the southern kingdom of Judah continues for an additional 136 years (722–586 B.C.). During this 457-year kingdom period, there are great shifts of world power. Egyptian and Assyrian control over Palestine fluctuates; Assyria rises to preeminence, declines, and is finally conquered by Babylon.

The books of Kings show that judgment comes to the kingdoms of Israel and Judah because of their idolatry, immorality, and disunity. Judah lasts 136 years longer than Israel because of the relative goodness of eight of its twenty kings. Israel never breaks away from Jeroboam’s idolatrous calf worship, but Judah experiences some periods of revival in the worship of Yahweh. During these years, God sends many of His prophets. Elijah, Elisha, Amos, and Hosea serve in the northern kingdom, while in the southern kingdom Obadiah, Joel, Isaiah, Micah, Nahum, Zephaniah, Jeremiah, and Habakkuk are prophesying.

The Christ Of Second Kings

Unlike the nine different dynasties in the northern kingdom, the kings of Judah reign as one continuous dynasty. In spite of Queen Athaliah’s attempt to destroy the house of David (2 Sam. 7) by , preserving his lineage. Jesus the Messiah is his direct descendant.
While Elijah is a type of John the Baptist (Matt. 11:14; 17:10–12; Luke 1:17). Elisha reminds us of Christ. Elijah generally lives apart from the people and stresses law, judgment, and repentance. Elisha lives among the people and emphasizes grace, life, and hope.

Keys To Second Kings

Key Word: Captivities of the Kingdoms — Second Kings records both the destruction and captivity of Israel by the Assyrians (2 Kin. 17), as well as the destruction and captivity of Judah by the Babylonians (2 Kin. 25).

The book was written selectively, not exhaustively, from a prophetic viewpoint to teach that the decline and collapse of the two kingdoms occurred because of failure on the part of the rulers and people to heed the warnings of God’s messengers. The spiritual climate of the nation determined its political and economic conditions.

The prophets of Elijah and Elisha play a prominent role in First and Second Kings as God uses them to remind the kings of their covenant responsibilities as His theocratic administrators. When the king keeps the covenant, he and the nation are richly blessed. But judgment consistently falls upon those who refuse to obey God’s law. God is seen in Kings as the controller of history who reveals His plan and purpose to His people. Unhappily, the people are concerned more with their own plans, and their rejection of God's rule leads to exile at the hands of the Assyrians and Babylonians. Key Verses: Second Kings 17:22, 23; 23:27
“For the children of Israel walked in all the sins of Jeroboam which he did; they did not depart from them, until the Lord removed Israel out of His sight, as He had said by all His servants the prophets. So Israel was carried away from their own land to Assyria, as it is to this day” (17:22, 23).

“And the Lord said, ‘I will also remove Judah from My sight, as I have removed Israel, and will cast off this city Jerusalem which I have chosen, and the house of which I said, “My name shall be there”’” (23:27).

Key Chapter: Second Kings 25 — The last chapter of Second Kings records the utter destruction of the city of Jerusalem and its glorious temple. Only the poor of Israel are left, and even some of them flee for their lives to Egypt. Hope is still alive, however, with the remnant in the Babylonian captivity as Evil-Merodach frees Jehoiachin from prison and treats him kindly.

Survey of Second Kings
Without interruption Second Kings continues the narrative of First Kings. The twin kingdoms of Israel and Judah pursue a collision course with captivity as the glory of the once united kingdom becomes increasingly diminished. Division has led to decline and now ends in double deportation with Israel captured by Assyria and Judah by Babylon. This book traces the history of the divided kingdom in chapters 1—17 and the history of the surviving kingdom in chapters 18—25.

Divided Kingdom (1—17): These chapters record the story of Israel’s corruption in a relentless succession of bad kings from Ahaziah to Hoshea. The situation in Judah during this time (Jehoram to Ahaz) is somewhat better, but far from ideal. This dark period in the northern kingdom of Israel is interrupted only by the ministries of such godly prophets as Elijah and Elisha. At the end of Elijah’s miraculous ministry, Elisha is installed and authenticated as his successor. He is a force for righteousness in a nation that never served the true God or worshiped at the temple in Jerusalem. Elisha’s ministry is characterized by miraculous provisions of sustenance and life. Through him God demonstrates His gracious care for the nation and His concern for any person who desires to come to Him. However, like his forerunner Elijah, Elisha is basically rejected by Israel’s leadership.

Elisha instructs one of his prophetic assistants to anoint Jehu king over Israel. Jehu fulfills the prophecies concerning Ahab’s descendants by putting them to death. He kills Ahab’s wife Jezebel, his sons, and also the priests of Baal. But he does not depart from the calf worship originally set up by Jeroboam. The loss of the house of Ahab means the alienation of Israel and Judah and the weakening of both. Israel’s enemies begin to get the upper hand. Meanwhile, in Judah, Jezebel’s daughter Athaliah kills all the descendants of David, except for Joash, and usurps the throne. However, Jehoiada the priest eventually removes her from the throne and places Joash in power. Joash restores the temple and serves God.

Syria gains virtual control over Israel, but there is no response to God’s chastisement: the kings and people refuse to repent. Nevertheless, there is a period of restoration under Jeroboam II, but the continuing series of wicked kings in Israel leads to its overthrow by Assyria.

Surviving Kingdom (18—25): Of Israel’s nineteen kings, not one is righteous in God’s sight. All but one of its nine dynasties are created by murdering the previous king. In Judah, where there is only one dynasty, eight of its twenty rulers do what is right before God. Nevertheless, Judah's collapse finally comes, resulting in the Babylonian exile. Chapters 18-25 read more easily than chapters 1-17 because alternating the histories of the northern and southern king-doms is no longer necessary. Only Judah remains. Six years before the overthrow of Israel's capital of Samaria, Hezekiah becomes king of Judah. Because of his exemplary faith and re-forms, God spares Jerusalem from Assyria and brings a measure of prosperity to Judah. How-ever, Hezekiah's son Manasseh is so idolatrous that his long reign leads to the downfall of Judah. Even Josiah's later reforms cannot stem the tide of evil, and the four kings who succeed him are exceedingly wicked. Judgment comes with three deportations to Babylon. The third occurs in 586 B.C. when Nebuchadnezzar destroys Jerusalem and the temple. Still, the book ends on a note of hope with God preserving a remnant for Himself.

Outline of Second Kings

Part One: The Divided Kingdom (1:1–17:41)

I. The Reign of Ahaziah in Israel ........... 1:1–18
A. Spiritual Evaluation of Ahaziah ........... 1:1–8
B. Political Situation Under Ahaziah ........... 1:9–17
C. Death of Ahaziah ........... 1:18

II. The Reign of Jehoram in Israel ........... 2:1–8:15
A. Transition from Elijah to Elisha ........... 2:1–25
  1. Chariot of Fire Takes Elijah ........... 2:1–11
  2. Authority of Elisha Is Taken ........... 2:12–25
B. Spiritual Evaluation of Jehoram ........... 3:1–3
C. Ministry of Elisha ........... 4:1–8:15
  1. Miracle of the Increase of the Widow’s Oil ........... 4:1–7
  2. Miracle of the Shunammite’s Son ........... 4:8–37
  3. Miracle of the Deadly Stew ........... 4:38–41
  4. Miracle of the Multiplication of the Loaves ........... 4:42–44
  5. Miracle of the Healing of Naaman ........... 5:1–27
  6. Miracle of the Floating Ax Head ........... 6:1–7
  7. Miracles During the First Syrian Attacks ........... 6:8–23
    a. Syria’s War Plans ........... 6:8–13
    b. God’s Chariots and Horses of Fire ........... 6:14–17
    c. Syria’s Army Is Blinded ........... 6:18–23
  8. Miracles of Elisha During the Second Syrian Attack ........... 6:24–7:20
    a. Siege of Samaria Causes Famine ........... 6:24–29
    b. Elisha’s Prophecies ........... 6:30–7:20
  9. Elisha’s Ministry with the Shunammite Woman ........... 8:1–6
  10. Elisha’s Ministry with the King of Syria ........... 8:7–15

III. The Reign of Jehoram in Judah ........... 8:16–24
IV. The Reign of Ahaziah in Judah ........... 8:25–9:29
A. Spiritual Evaluation of Ahaziah ........... 8:25–27
B. Political Situation Under Ahaziah ........... 8:28–29
  1. Battle Against Syria ........... 8:28–29
  2. Anointing of Jehu King Over Israel ........... 9:1–13
3. Execution of Joram........9:14-26
C. Death of Ahaziah ......9:27-29

V. The Reign of Jehu in Israel ........... 9:30–10:36
A. Fulfillment of Elisha’s Prophecy ........... 9:30–10:28
B. Spiritual Evaluation of Jehu ........... 10:29–31
C. Political Situation Under Jehu ........... 10:32–36
D. Death of Jehu........10:34-36

VI. The Reign of Queen Athaliah in Judah ........... 11:1–16
A. Salvation of Joash ........... 11:1–3
B. Overthrow of Athaliah by Jehoiada ........... 11:4–16
C. Death of Athaliah ........... 11:13–16

VII. The Reign of Joash in Judah ........... 11:17–12:21
A. Renewal of the Covenant ........... 11:17–21
B. Spiritual Evaluation of Joash ........... 12:1–3
C. Spiritual Situation Under Joash ........... 12:4–16
D. Death of Joash ........... 12:17–21
E. Political Situation Under Joash.......12:17, 18

VIII. The Reign of Jehoahaz in Israel ........... 13:1–9
IX. The Reign of Jehoash in Israel ........... 13:10–25
A. Rule of Jehoash ........... 13:10–13
B. Last Prophecies and Death of Elisha ........... 13:14–25
  1. Prophecy of Israel’s Victory ........... 13:14–19
  2. Death of Elisha ........... 13:20–21
  3. Miracle of Resurrection at Elisha’s Tomb ........... 13:21
  4. Israel’s Victory over Syria ........... 13:22–25

X. The Reign of Amaziah in Judah ........... 14:1–22
A. Spiritual Evaluation of Amaziah ........... 14:1–6
B. Political Situation Under Amaziah ........... 14:7–16
C. Death of Jehoash ........... 14:17–20
D. Death of Amaziah ........... 14:21–22

XI. The Reign of Jeroboam II in Israel ........... 14:23–29
XII. The Reign of Azariah in Judah ........... 15:1–7
XIII. The Reign of Zechariah in Israel ........... 15:8–12
XIV. The Reign of Shallum in Israel ........... 15:13–15
XV. The Reign of Menahem in Israel ........... 15:16–22
XVI. The Reign of Pekahiah in Israel ........... 15:23–26

XVII. The Reign of Pekah in Israel ........... 15:27–31
XVIII. The Reign of Jotham in Judah ........... 15:32–38
XIX. The Reign of Ahaz in Judah ........... 16:1–14
A. Spiritual Evaluation of Ahaz ........... 16:1–4
B. Political Situation Under Ahaz ........... 16:5–18
C. Death of Ahaz ........... 16:19, 20

XX. The Reign of Hoshea in Israel ........... 17:1–41
A. Spiritual Evaluation of Hoshea ........... 17:1, 2
B. Political Situation Under Hoshea ........... 17:3–4
1. Imprisonment of Hoshea ........... 17:3–4
2. Captivity of Samaria ........... 17:5, 6
3. Causes of the Captivity ........... 17:7–23
4. Sins of the Foreigners ........... 17:24–41

Part Two: The Surviving Kingdom of Judah (18:1–25:30)

I. The Reign of Hezekiah in Judah ........... 18:1–20:21
A. Spiritual Evaluation of Hezekiah ........... 18:1–8
B. Political Situation Under Hezekiah ........... 18:9–20:19
1. Invasion of Israel by Assyria ........... 18:9–12
2. First Invasion of Judah by Assyria ........... 18:13–16
3. Second Invasion of Judah by Assyria ........... 18:17–19:37
4. Miraculous Recovery of Hezekiah ........... 20:1–11
5. Judah’s Wealth Is Exposed ........... 20:12–13
6. Babylonian Exile Is Prophesied ........... 20:14–19
C. Death of Hezekiah ........... 20:20, 21

II. The Reign of Manasseh in Judah ........... 21:1–18
A. Spiritual Evaluation of Manasseh ........... 21:1–15
B. Political Situation Under Manasseh ........... 21:16
C. Death of Manasseh ........... 21:17, 18

III. The Reign of Amon in Judah ........... 21:19–26

IV. The Reign of Josiah in Judah ........... 22:1–23:30
A. Spiritual Evaluation of Josiah ........... 22:1, 2
B. Renewal of the Covenant by Josiah ........... 22:3–23:27
1. The Temple Is Repaired ........... 22:3–7
2. The Book of the Law Is Discovered ........... 22:8–10
3. Repentance of Josiah ........... 22:11–20
4. Prophecy of Blessing ........... 22:15–20
5. Institution of the Covenant ........... 23:1–3
6. Reforms Because of the Covenant ........... 23:4–27
C. Political Situation Under Josiah ........... 23:28, 29
D. Death of Josiah ........... 23:29, 30

V. The Reign of Jehoahaz in Judah ........... 23:31–34
VI. The Reign of Jehoiakim in Judah ........... 23:35–24:7
VII. The Reign of Jehoiachin in Judah ........... 24:8–16
VIII. The Reign of Zedekiah in Judah ........... 24:17–25:21
A. Spiritual Evaluation of Zedekiah ........... 24:17–19
B. Political Situation Under Zedekiah ........... 25:1–21

IX. The Governorship of Gedaliah ........... 25:22–26
X. The Release of Jehoiachin in Babylon ........... 25:27–30

The First Book Of The

CHRONICLES

The Book Of First Chronicles

The books of First and Second Chronicles cover the same period of Jewish history described in Second Samuel through Second Kings, but the perspective is different. These books are no mere repetition of the same material, but rather remain a divine editorial on the history of God’s people. While Second Samuel and First and Second Kings give a political history of Israel and Judah, First and Second Chronicles present a religious history of the Davidic dynasty of Judah. The former are written from a prophetic and moral viewpoint, and the latter from a priestly and spiritual perspective. The Book of First Chronicles begins with the royal line of David and traces the spiritual significance of David’s righteous reign.

The books of First and Second Chronicles were originally one continuous work in the Hebrew. The title was Dibhere Hayyamim, meaning “The Words (acts, events) of the Days.” The equivalent meaning today would be “The Events of the Times.” Chronicles was divided into two books in the Hebrew Bible by the Septuagint. At that time the Hebrew title became Paraleipomenon, “Things Omitted,” referring to the things omitted from Samuel and Kings. Some copies of the Kings of Basilicon found added, “Things Omitted also Called.” The first Book of Chronicles was called Paralipomenon Primus, “The First Book of Things Omitted” by the Vulgate. The name “Chronicles” comes from Jerome in his Latin Vulgate Bible (A.D. 385–405): Chronicon Librum. He meant his title in the sense of “The Chronicles of the Whole of Sacred History.”

The Author Of First Chronicles

Although the text does not identify the author, several facts seem to support the tradition in the Jewish Talmud that Ezra the priest was the author. The content points to a priestly authorship because of the emphasis on the temple, the priesthood, and the theocratic line of David in the southern kingdom of Judah. The narrative also indicates that Chronicles was at least written by a contemporary of Ezra. Chronicles is quite similar in style to the book of Ezra, and both share a priestly perspective: genealogies, temple worship, ministry of the priesthood, and obedience to the law of God. In addition, the closing verses of Second Chronicles (36:22, 23) are repeated with minor changes as the opening verses of Ezra (1:1–3). Thus, Chronicles and Ezra may have been one consecutive history as were Luke and Acts.

Ezra was an educated scribe (Ezra 7:6), and according to the apocryphal book of Second Maccabees 2:13–15, Nehemiah collected an extensive library which was available to Ezra for his use in compiling Chronicles. Many of these documents and sources are listed in the book (see “The Author of Second Chronicles”). Scholars of the time of Second Chronicles was actually a final, and the author of Chronicles was a man who drew from many sources under the guidance and inspiration of the Holy Spirit.

The Time Of First Chronicles

The genealogies in chapters 1–9 cover the time from Adam to David, and chapters 10–29 focus on the thirty-three years of David’s rule over the united kingdoms of Israel and Judah (1004–971 B.C.). However, the genealogies extend to about 500 b.c., as seen in the mention of Zerubbabel, grandson of King Jeconiah, who leads the first return of the Jews from exile in 538 b.c., as also Zerubbabel’s two sons Pelatiah and Jeshaiah (3:21).

Ezra probably compiled Chronicles between 450 and 430 b.c. during the time of Nehemiah. Ezra leads some of the exiles to Jerusalem in 457 b.c. and ministers to the people as their spiritual leader. During Ezra’s time, Nehemiah is the political leader and Malachi is the final prophet. Chronicles spends a disproportionate time on the reigns of David and Solomon because they bring the nation to its pinnacle. The book was written to the people of Israel’s “Second Commonwealth” to encourage them and to remind them that they must remain the covenant people of God. This reminds the Jews of their spiritual heritage and identity during the difficult times they are facing.

The Christ Of First Chronicles

See the introductions to First and Second Samuel for descriptions of David as a type of Christ. The Davidic Covenant of Second Samuel 7 is found again in First Chronicles 17:11–14. Solomon fulfilled part, but the promise of the eternality of David’s throne can only point to the coming of the Messiah.

The tribe of Judah is placed first in the national genealogy in First Chronicles because the monarchy, temple, and Messiah (Gen. 49:10) will come from this line. Since the books of Chronicles are the last books of the Hebrew Bible, the genealogies in chapters 1–9 are a preamble to the genealogy of christ in the first book of the New Testament.

Keys To First Chronicles

Key Verses: First Chronicles 17:11–14; 29:11—“‘And it shall be, when your days are fulfilled, when you must go to be with your fathers, that I will set up your seed after you, who will be of your sons; and I will establish his kingdom. He shall build Me a house, and I will establish his throne forever. I will be his Father, and he shall be My son; and I will not take My mercy away from him, as I took it from him who was before you. And I will establish him in My house and in My kingdom forever; and his throne shall be established forever’” (17:11–14).

“Yours, O LORD, is the greatness, the power and the glory, the victory and the majesty; for all that is in heaven and in earth is Yours; Yours is the kingdom, O LORD, and You are exalted as head over all” (29:11).

Key Chapter: First Chronicles 17—Pivotal for the Book of First Chronicles as well as for the rest of the Scriptures is the Davidic Covenant recorded in Second Samuel 7 and First Chronicles 17. God promises David that He will “establish his house and his kingdom forever.” For this reason, the rest of this history book and all the inspired Scriptures that follow trace the history of this divinely chosen dynasty. The fulfillment of this promise is seen in Jesus Christ, “the Son of David,” whose kingdom shall indeed be established forever (1 Chr. 17:14).

Survey Of First Chronicles

Chronicles retraces the whole story of Israel’s history up to the return from captivity in order to give the returned remnant a divine perspective on the developments of their past. The whole Book of First Chronicles, like Second Samuel, is dedicated to the life of David. It begins with the royal line of David (1–9) before surveying key events of the reign of David (10–29).

Royal Line of David (1–9): These nine chapters are the most comprehensive genealogical tables in the Bible. They trace the family tree of David and Israel as a whole, but a highly proportionate emphasis on these places a disproportionate emphasis on the tribes of Judah and Benjamin because Chronicles is most concerned with the southern kingdom built upon the southern kingdom and the Davidic dynasty. They show God at work in selecting and preserving a people for Himself from the beginning of human history to the period after the Babylonian exile (Adam to Jacob; 1:1–2:2) to the national period (Judah, Levi, and the other tribes of Israel and Judah; 9:44). They demonstrate God’s keeping of His covenant promises in maintaining the family tree of the theocratic line. The priestly perspective of Chronicles centers in the special ancestry of the tribe of Levi.

Reign of David (10–29): Compared with Second Samuel, David’s life in First Chronicles is seen in an entirely different light. This is clear from the omission of his sin and its tragic consequences. Chronicles completely omits David’s struggles with Saul, his seven-year reign in Hebron, his sin with Bathsheba, and Absalom’s rebellion. Chronicles is written from a more positive perspective, emphasizing God’s grace and forgiveness, in order to encourage the Jews who have just returned from captivity. Chronicles includes data not found in Second Samuel, such as David’s preparations for the temple and its worship services.

Only one chapter is given to Saul’s reign (10), because his heart was not right with God. David’s story begins with his coronation over all Israel after he has already reigned for seven years as king over Judah. Chronicles stresses his deep spiritual commitment, courage, and integrity. It emphasizes his concern for the things of the Lord, including his return of the ark and his desire to build a temple for God. God establishes His crucial covenant with David (17), and the king-dom is strengthened and expanded under his reign (18-20). His sin in numbering the people is recorded to teach the consequences of disobeying God's law. Most of the rest of the book (22-29) is concerned with David's preparations for the building of the temple and the worship associated with it. The priestly perspective of Chronicles can be seen in the disproportionate space given to the temple and the priests. David is not allowed to build the temple (28:3), but he designs the plans, gathers the materials, prepares the site, and arranges for the Levites, priests, choirs, porters, soldiers, and stewards. The book closes with his beautiful public prayer of praise and the accession of Solomon.

Outline of First Chronicles

Part One: The Royal Line of David (1:1–9:44)

I. The Genealogy from Adam to Abraham ........... 1:1–27
A. The Genealogy from Adam to Noah ........... 1:1–4
B. The Genealogy from Noah to Abraham ........... 1:5–27
  1. Sons of Japheth ........... 1:5–7
  2. Sons of Ham ........... 1:8–16
  3. Sons of Shem ........... 1:17–27

II. The Genealogy from Abraham to Jacob ........... 1:28–54
A. The Genealogy from Abraham to Isaac ........... 1:28–34
B. The Genealogy from Isaac to Jacob ........... 1:35–54
  1.Sons of Esau ........... 1:35-42
  2.Kings Of Edom ........... 1:43–50
  3. Chiefs of Edom ...........1:51-54

III. The Genealogy from Jacob to David ........... 2:1–55
A. The Genealogy of the Sons of Jacob ........... 2:1–2
B. The Genealogy of the Sons of Judah ........... 2:3–55

IV. The Genealogy from David to the Captivity ........... 3:1–24
A. The Genealogy of the Sons of David ........... 3:1–9
B. The Genealogy of the Sons of Solomon ........... 3:10–24

V. The Genealogies of the Twelve Tribes ........... 4:1–8:40
A. The Genealogy of Judah ........... 4:1–23
B. The Genealogy of Simeon ........... 4:24–43
C. The Genealogy of Reuben ........... 5:1–10
D. The Genealogy of Gad ........... 5:11–22
E. The Genealogy of Manasseh ........... 5:23–26
F. The Genealogy of Levi ........... 6:1–81
  1. The High Priest Line ........... 6:1–15
  2. The Musicians’ Guild ........... 6:16–48
  3. The Genealogy of Aaron ........... 6:49–53
  4. The Cities of the Priests and Levites ........... 6:54–81
G. The Genealogy of Issachar ........... 7:1–5
H. The Genealogy of Benjamin ........... 7:6–12
I. The Genealogy of Naphtali ........... 7:13
J. The Genealogy of Manasseh ........... 7:14–19
K. The Genealogy of Ephraim ........... 7:20–29
L. The Genealogy of Asher ........... 7:30–40
M. The Genealogy of Benjamin ........... 8:1–40

VI. The Genealogy of the Remnant ........... 9:1–34
A. The Genealogy of the Twelve Tribes Who Returned ........... 9:1–9
B. The Genealogy of the Priests Who Returned ........... 9:10–13
C. The Genealogy of the Levites Who Returned ........... 9:14–34

VII. The Genealogy of Saul ........... 9:35–44

Part Two: The Reign of David (10:1–29:30)

I. The Accession of David ........... 10:1–12:40
A. Death of Saul ........... 10:1–14
  1. The House of Saul Dies in Battle ........... 10:1–7
  2. The Philistines Defile Saul ........... 10:8–12
  3. The Cause of Saul’s Death ........... 10:13–14
B. Anointing of David as King ........... 11:1–3
C. Conquest of Jerusalem ........... 11:4–9
D. Account of David’s Mighty Men ........... 11:10–12:40
  1. The Chiefs ........... 11:10–14
  2. The Thirty Chief Men ........... 11:15–25
  3. The Mighty Warriors ........... 11:26–47
  4. The Mighty Men at Ziklag ........... 12:1–22
  5. The Mighty Men at Hebron ........... 12:23–40

II. The Acquisition of the Ark of the Covenant ........... 13:1–17:27
A. Improper Transportation of the Ark ........... 13:1–14
  1. Preparation to Move the Ark ........... 13:1–5
  2. Uzza Dies for Touching the Ark ........... 13:6–14
B. Prosperity of David’s Reign ........... 14:1–17
  1. David’s House Is Constructed ........... 14:1–7
  2. David’s Children in Jerusalem ........... 14:3–7
  3. David’s Victory over the Philistines ........... 14:8–17
C. Proper Transportation of the Ark ........... 15:1–16:43
  1. Spiritual Preparation to Move the Ark ........... 15:1–24
  2. Joyful Transportation of the Ark ........... 15:25–29
D. Celebration at the Ark in Jerusalem ........... 16:1–43
  1. Offering of Sacrifices ........... 16:1–3
  2. Appointing Musicians ........... 16:4–6
  3. Praise Psalm of David ........... 16:7–36
  4. Constant Ministry at the Ark ........... 16:37–43
E. Institution of the Davidic Covenant ........... 17:1–27
1. Desire of David to Build God's House..........17:1,2
2. Covenant of God to Build David's House........17:3-15
3. Praise Prayer of David........17:16-27

III. The Military Victories of King David ........... 18:1–20:8
A. David’s Early Victories Are Summarized ........... 18:1–17
  1. Victory over Philistia ........... 18:1
  2. Victory over Moab ........... 18:2
  3. Victory over Zobah ........... 18:3–8
  4. Victory over Syria ........... 18:5–11
  5. Victory over Edom ........... 18:12–17
B. David’s Latter Victories Are Summarized ........... 19:1–20:8
  1. Humiliation of David’s Servants ........... 19:1–5
  2. Victory over the Ammonites ........... 19:6–15
  3. Victory over the syrians.........19:16-19
  4. Victory over the Ammonites ...........20:1-3
  5. Victory over the Philistine Giants ........... 20:4–8

IV. The Preparation and Organization of Israel for the Temple ........... 21:1–27:34
A. Sinful Census of David ........... 21:1–30
  1. Temptation of David by Satan ........... 21:1–4
  2. Enumeration of Israel ........... 21:5,6
  3. Judgment of God ........... 21:7–17
    a. Prayer of David ........... 21:8,9
    b. Three Choices of David ........... 21:9–13
    c. Judgment of Pestilence ........... 21:14–17
  4. Withholding of Judgment by Sacrifices ........... 21:18–30
B. Material Provisions for the Temple’s Construction ........... 22:1–5
C. Leaders Are Charged to Construct the Temple ........... 22:6–19
  1. David’s Charge to Solomon ........... 22:6–16
  2. David’s Charge to the Leaders ........... 22:17–19
D. Organization of the Temple Leaders ........... 23:1–26:32
  1. Organizations of the Levitical Houses ........... 23:1–32
    a. Enumeration of the Levites ........... 23:1–6
    b. Organization of the Gershonites ........... 23:7–11
    c. Organization of the Kohathites ........... 23:12–20
    d. Organization of the Merarites ........... 23:21–23
    e. Duties of the Levites ........... 23:24–32
  2. Organization of the Courses of the Priests ........... 24:1–31
    a. Divisions of the Sons of Aaron ........... 24:1–19
    b. Organization of the Kohathites ........... 24:20–25
    c. Organization of the Merarites ........... 24:26–31
  3. Organization of the Orders of the Musicians ........... 25:1–31
  4. Organization of the Gatekeepers ........... 26:1–19
  5. Organization of the Treasuries of the Temple ........... 26:20–28
  6. Organization of the Officers Outside of the Temple ........... 26:29–32
E. Organization of the Leaders of the Nation of Israel ........... 27:1–34
  1. The Twelve Captains of Israel ........... 27:1–15
  2. The Leaders of the Twelve Tribes ........... 27:16–24
  3. The Royal Officers of David ........... 27:25–31
  4. The Counselors of David ........... 27:32–34

V. The Last Days of David ........... 28:1–29:30
A. Final Exhortations of David ........... 28:1–10
  1. Charge to Israel ........... 28:1–8
  2. Charge to Solomon ........... 28:9,10
B. Final Provisions for the Temple ........... 28:11–29:9
  1. Pattern for the Temple ........... 28:11–21
  2. Provisions of David for the Temple ........... 29:1–5
  3. Provisions of Israel for the Temple ........... 29:6–9
C. David’s Final Prayer of Thanksgiving ........... 29:10–19
D. Coronation of Solomon ........... 29:20–25
E. Death of King David ........... 29:26–30

The Second Book Of The

CHRONICLES

The Book Of Second Chronicles

The Book of Second Chronicles parallels First and Second Kings but virtually ignores the northern kingdom of Israel because of its false worship and refusal to acknowledge the temple in Jerusalem. Chronicles focuses on those kings who pattern their lives and reigns after the life and reign of godly King David. It gives extended treatment to such zealous reformers as Asa, Jehoshaphat, Joash, Hezekiah, and Josiah.

The temple and temple worship, central throughout the book, befit a nation whose worship of God is central to its very survival. The book begins with Solomon’s glorious temple and concludes with Cyrus’s edict to rebuild the temple more than four hundred years later.

See “The Book of First Chronicles” for more detail on the title.

THE AUTHOR OF SECOND CHRONICLES

For a discussion of the author of First and Second Chronicles, see “The Author of First Chronicles.” The sources of First and Second Chronicles include official and prophetic records: (1) The Book of the Kings of Israel and Judah (or Judah and Israel) (1 Chr. 9:1; 2 Chr. 16:11; 20:34; 25:26; 27:7; 28:26; 32:32; 35:27; 36:8), (2) A Commentary on the Book of the Kings (2 Chr. 24:27), (3) Chronicles of Samuel the Seer (1 Chr. 29:29), (4) Chronicles of Nathan the Prophet (1 Chr. 29:29; 2 Chr. 9:29), (5) Chronicles of Gad the Seer (1 Chr. 29:29), (6) The Prophecy of Ahijah the Shilonite (2 Chr. 9:29), (7) The Visions of Iddo the Seer (2 Chr. 9:29; 12:15; 13:22), (8) Records of Shemaiah the Prophet (2 Chr. 12:15), (9) Records of Iddo the Prophet on Genealogies (2 Chr. 12:15), (10) Treatise of the Prophet Iddo (2 Chr. 13:22), (11) The Annals of Jehu the Son of Hanani (2 Chr. 20:34), (12) The Acts of Uzziah by Isaiah the Prophet (2 Chr. 26:22), (13) The Vision of Isaiah the Prophet (2 Chr. 32:32), (14) The Records of the Hozai (2 Chr. 33:19), (15) The Account of the Chronicles of King David (1 Chr. 27:24), (16) The Writing of David and His Son Solomon (2 Chr. 35:4). In addition to these, the author-compiler had access to genealogical lists and documents, such as the message and letters of Sennacherib (2 Chr. 32:10–17).

THE TIME OF SECOND CHRONICLES

See “The Time of First Chronicles” for the background of First and Second Chronicles.

Chapters 1—9 cover the forty years from 971 b.c. to 931 b.c., and chapters 10—36 cover the 393 years from 931 b.c. to 538 b.c. Jeremiah’s prediction of a seventy-year captivity in Babylon (36:21; Jer. 29:10) is fulfilled in two ways: (1) a political captivity in which Jerusalem is overcome from 605 b.c. to 536 b.c., and (2) a religious captivity involving the destruction of the temple in 586 b.c. and the completion of the new temple in 516 or 515 b.c.

THE CHRIST OF SECOND CHRONICLES

The throne of David has been destroyed, but the line of David remains. Murders, treachery, battles, and captivity all threaten the messianic line; but it remains clear and unbroken from Adam to Zerubbabel. The fulfillment in Christ can be seen in the genealogies of Matthew 1 and Luke 3.

The temple also prefigures Christ. Jesus says, “in this place there is One greater than the temple” (Matt. 12:6). He also likens His body to the temple: “Destroy this temple, and in three days I will raise it up” (John 2:19). In Revelation 21:22 He replaces the temple: “But I saw no temple in it, for the Lord God Almighty and the Lamb are its temple.”

KEYS TO SECOND CHRONICLES

Key Word: Priestly View of Judah — The Book of Second Chronicles provides topical histories of the end of the united kingdom (Solomon) and the kingdom of Judah. More than historical annals, Chronicles is a divine editorial on the spiritual characteristics of the Davidic dynasty. This is why it focuses on the southern rather than the northern kingdom. Most of the kings fail to realize that apart from the true mission as a covenant nation called to bring others to Yahweh, Judah has no calling, no destiny, and no hope of becoming great on her own. Only what is done in accordance with God’s will has any lasting value. Chronicles concentrates on the kings who are concerned with maintaining the proper service of God and the times of spiritual reform. However, growing apostasy inevitably leads to judgment.

The temple in Jerusalem is the major unifying theme of First and Second Chronicles. Much of the material found in Second Samuel to Second Kings is omitted from Chronicles because it does not develop this theme. In First Chronicles 11–29, the central message is David’s preparation for the construction and service of the temple. Most Second Chronicles 1–9 is devoted to the building and consecration of the temple. Chapters 10–36 omit the kings of Israel in the north because they have no ties with the temple of Jerusalem. Emphasis is given to the reigns of Judah’s prominent temple restorers (Asa, Jehoshaphat, Joash, Hezekiah, and Josiah). The temple symbolizes God’s presence among His people and reminds them of their high calling. It provides the spiritual link between their past and future. Thus, Ezra wrote this book to encourage the people to accept the new temple raised on the site of the old and to remind them of their true calling amid God’s faithfulness despite their low circumstances. The Davidic line, temple personnel, and priesthood are still theirs.

Key Verses: Second Chronicles 7:14; 16:9: “If My people who are called by My name will humble themselves, and pray and seek My face, and turn from their wicked ways, then I will hear from heaven, and will forgive their sin and heal their land” (7:14).

“For the eyes of the LORD run to and fro throughout the whole earth, to show Himself strong on behalf of those whose heart is loyal to Him. In this you have done foolishly; therefore from now on you shall have wars” (16:9).

Chronicles records the reforms and revivals under such kings as Asa, Jehoshaphat, Joash, Hezekiah, and Josiah. Chapter 34 traces the dramatic revival that takes place under Josiah when the “Book of the Law” is found, read, and obeyed.

A Survey of Second Chronicles
This book repeatedly teaches that whenever God’s people forsake Him, He withdraws His blessings, but trust in and obedience to the Lord bring victory. Since everything in Chronicles is related to the temple, it is not surprising that this concludes with Cyrus’s edict to rebuild it. Solomon’s glory is seen in chapters 1–9, and Judah’s decline and deportation in chapters 10–36.

Solomon’s Reign (1–9): The reign of Solomon brings in Israel’s golden age of peace, prosperity, and temple worship. The kingdom is unified and its boundaries extend to their greatest point. Solomon’s wealth, wisdom, palace, and temple become legendary. His mighty spiritual, political, and architectural feats raise Israel to her zenith. However, it is in keeping with the purpose of Chronicles that six of these nine chapters concern the construction and dedication of the temple.

The Reign of Judah’s Kings (10–36): Unfortunately, Israel’s glory is short-lived. Soon after Solomon’s death the nation is divided, and both kingdoms begin a downward spiral that can only be delayed by the religious reforms. The nation generally forsakes the temple and the worship of Yahweh, and is soon torn by warfare and unrest. The reformation efforts on the part of some of Judah’s kings are valiant, but never last beyond one generation. Nevertheless, about seventy percent of chapters 10–36 deal with the temple and its kings, leaving only thirty percent to other events. Each reformation is characterized by the cleansing of corrupt worship and the restoration of proper temple service. Each time the king serves Yahweh, Judah is blessed with political and economic prosperity.

Here is a brief survey of Judah’s twenty rulers: (1) Rehoboam—Although he is not righteous, he humbles himself before God and averts His wrath (12:12). (2) Abijah—He enjoys a short and evil reign, but he conquers Israel because “the children of Judah … relied on the LORD God” (13:18). (3) Asa—Although he destroys foreign altars and idols, conquers Ethiopia against great odds through his trust in God, and restores the altar of the Lord, yet he fails to trust God when threatened by Israel. (4) Jehoshaphat—He brings in a great revival; "his heart took delight in the ways of the LORD" (17:6). Jehoshaphat over-throws idols, teaches God's Word to the people, and trusts in God before battle. (5) Jehoram-A wicked king, he follows the ways of Ahab and marries his daughter. He leads Judah into idolatry and when he dies in pain, departs "to no one's sorrow" (21:20). (6 and 7) Ahaziah and Atha-liah-Ahaziah is as wicked as his father, as is his mother Athaliah. Both are murdered. (8) Joash-Although he repairs the temple and restores the worship of God, when Jehoiada the priest dies, Joash allows the people to abandon the temple and return to idolatry. (9) Amaziah-Mixed in his relationship to God, he later forsakes the Lord for the gods of Edom. He is defeated by Israel and later murdered. (10) Uzziah-He begins well with the Lord and is blessed with military victories. However, when he becomes strong, he proudly and presumptuously plays the role of a priest by offering incense in the temple and therefore is struck with leprosy. (11) Jotham-Because he rebuilds the gate of the temple and reveres God, the Lord blesses him with prosperity and victory. (12) Ahaz-A wicked king and an idolater, he is oppressed by his enemies and forced to give tribute to the Assyrians from the temple treasures (13) Hezekiah-He repairs and reopens the temple and puts away the altars and idols set up by his father, Ahaz. Judah is spared destruction by Assyria because of his righteousness. His reforms are given only a few verses in Kings but three chapters in Chronicles. (14 and 15) Manas-seh and Amon-Manasseh is Judah's most wicked king. He sets up idols and altars all over the land. However, he repents when he is carried away by Assyria. God brings him back to Judah and he makes a halfway reform, but it comes too late. Amon follows in his father's wickedness. Both kings are murdered. (16) Josiah-A leader in reforms and spiritual revival, he centers worship around the temple, finds the law and obeys it, and reinstitutes the Passover. (17, 18, and 19) Jehoa-haz, Jehoiakim, Jehoiachin-Their relentless evil finally brings the downfall of Judah. The temple is ravaged in each of their reigns. (20) Zedekiah-Judah's last king is also wicked. Jerusalem and the temple are destroyed, and the captivity begins. Second Chronicles nevertheless ends on a note of hope at the end of the captivity, when Cyrus issues the decree for the restoration of Judah: "Who is there among you of all His people? May the LORD his God be with him, and let him go up" (36:23).

Outline of Second Chronicles

Part One: The Reign of Solomon (1:1–9:31)

I. The Inauguration of Solomon as King ........... 1:1–17
A. The Worship of Solomon ........... 1:1–6
B. The Petition for Wisdom ........... 1:7–10
C. The Provision of Wisdom ........... 1:11–12
D. The Wealth of Solomon ........... 1:13–17

II. The Completion of the Temple ........... 2:1–7:22
A. Preparation to Build the Temple ........... 2:1–18
  1. Selection of the Temple Builders ........... 2:1, 2
  2. Selection of the Temple Materials ........... 2:3–18
B. Construction of the Temple ........... 3:1–5:1
C. Dedication of the Temple ........... 5:2–7:22
  1. The Installation of the Ark ........... 5:2–12
  2. The Glory of the Lord Fills the Temple ........... 5:13, 14
  3. The Sermon of Solomon ........... 6:1–11
  4. The Prayer of Solomon ........... 6:12–42
  5. The Fire of the Lord Consumes the Sacrifices ........... 7:1–3
  6. The Nation Offers Sacrifices ........... 7:4–7
  7. The Nation Celebrates the Feasts of Tabernacles ........... 7:8–11
  8. The Lord Confirms the Covenant ........... 7:12–22

III. The Glory of the Reign of Solomon ........... 8:1–9:28
A. Enlargement of Solomon’s Territory ........... 8:1–6
B. Subjugation of the Enemies of Solomon ........... 8:7–10
C. Religious Practices of Solomon ........... 8:11–16
D. Economic Operations of Solomon ........... 8:17, 18
E. The Queen of Sheba Visits Solomon ........... 9:1–12
F. Solomon’s Wealth ........... 9:13–28

IV. The Death of Solomon ........... 9:29–31

Part Two: The Reigns of the Kings of Judah (10:1–36:23)

I. The Reign of Rehoboam ........... 10:1–12:16
A. Division of the Kingdom ........... 10:1–19
B. Kingdom of Judah Is Strengthened ........... 11:1–23
C. Kingdom of Judah Is Weakened ........... 12:1–12
D. Death of Rehoboam ........... 12:13–16

II. The Reign of Abijah ........... 13:1–22
A. War of Abijah and Jeroboam ........... 13:1–20
B. Death of Abijah ........... 13:21, 22

III. The Reign of Asa ........... 14:1–16:14
A. Evaluation of Asa ........... 14:1–8
B. Victory over the Ethiopians ........... 14:9–15
C. Exhortation of Azariah ........... 15:1–7
D. Reforms of Asa ........... 15:8–19
E. Victory over the Syrians ........... 16:1–6
F. Rebuke of Hanani...........16:7-10
G. Death Of Asa.........16:11-14

IV. The Reign of Jehoshaphat ........... 17:1–20:37
A. Evaluation of Jehoshaphat ........... 17:1–6
B. Instruction by the Priests and Levites ........... 17:7–9
C. Expansion of the Kingdom ........... 17:10–19
D. Alliance with Ahab ........... 18:1–19:4
E. Organization of the Kingdom ........... 19:5–11
F. Victory over Moab and Ammon ........... 20:1–30
G. Summary of the Reign of Jehoshaphat ........... 20:31–34
H. The Sin and Death of Jehoshaphat ........... 20:35–37

V. The Reign of Jehoram ........... 21:1–20
A. Evaluation of Jehoram ........... 21:1–6
B. Revolt by Edom and Libnah ........... 21:7–10
C. Warning of Elijah ........... 21:11–15
D. Invasion by Philistia and Arabia ........... 21:16, 17
E. Death of Jehoram ........... 21:18–20

VI. The Reign of Ahaziah ........... 22:1–9
VII. The Reign of Athaliah ........... 22:10–23:15

VIII. The Reign of Joash ........... 23:16–24:27
A. Revival of Jehoiada ........... 23:16–21
B. Evaluation of Joash ........... 24:1–3
C. Repair of the Temple ........... 24:4–14
D. Death of Jehoiada ........... 24:15, 16
E. Murder of Jehoiada’s Son ........... 24:17–22
F. Destruction of Judah by Syria ........... 24:23, 24
G. Death of Joash ........... 24:25–27

IX. The Reign of Amaziah ........... 25:1–28
A. Evaluation of Amaziah ........... 25:1–4
B. Victory over Edom ........... 25:5–13
C. Idolatry of Amaziah ........... 25:14–16
D. Defeat of Judah by Israel ........... 25:17–24
E. Death of Amaziah ........... 25:25–28

X. The Reign of Uzziah ........... 26:1–23
A. Evaluation of Uzziah ........... 26:1–5
B. Victories of Uzziah ........... 26:6–15
C. Sinful Offering of Uzziah ........... 26:16–21
D. Death of Uzziah ........... 26:22, 23

XI. The Reign of Jotham ........... 27:1–9

XII. The Reign of Ahaz ........... 28:1–27
A. Evaluation of Ahaz ........... 28:1–4
B. Defeat of Judah ........... 28:5–21
C. Idolatry of Ahaz ........... 28:22–25
D. Death of Ahaz ........... 28:26, 27

XIII. The Reign of Hezekiah ........... 29:1–32:33
A. Evaluation of Hezekiah ........... 29:1, 2
B. Reformation Under Hezekiah ........... 29:3–31:21
  1. Purification of the Temple ........... 29:3–19
  2. Restoration of Temple Worship ........... 29:20–36
  3. Celebration of the Passover ........... 30:1–27
  4. Extra Feast Days ........... 30:23–27
  5. Destruction of the Idols ........... 31:1
  6. Contribution for the Priests and Levites ........... 31:2–19
  7. Reorganization of the Priests and Levites ........... 31:20, 21
C. Invasion by Assyria ........... 32:1–23
D. Recovery of Hezekiah ........... 32:24–26
E. Wealth of Hezekiah ........... 32:27–30
F. Sin of Hezekiah ........... 32:31
G. Death of Hezekiah ........... 32:32, 33

XIV. The Reign of Manasseh ........... 33:1–20
XV. The Reign of Amon ........... 33:21–25
XVI. The Reign of Josiah ........... 34:1–35:27
A. Evaluation of Josiah ........... 34:1, 2
B. Early Reforms of Josiah ........... 34:3–7
C. Repair of the Temple ........... 34:8–13
D. Discovery of the Law ........... 34:14–33
E. Celebration of the Passover ........... 35:1–19
F. Death of Josiah ........... 35:20–27

XVII. The Reign of Jehoahaz ........... 36:1–3
XVIII. The Reign of Jehoiakim ........... 36:4–8
XIX. The Reign of Jehoiachin ........... 36:9, 10
XX. The Reign of Zedekiah ........... 36:11–21
A. Evaluation of Zedekiah ........... 36:11–16
B. Destruction of Jerusalem ........... 36:17–21

XXI. The Proclamation by Cyrus to Return to Jerusalem ........... 36:22, 23

The Book Of

Nehemiah

The Book Of Nehemiah

Nehemiah, contemporary of Ezra and cupbearer to the king in the Persian palace, leads the third and last return to Jerusalem after the Babylonian exile. His concern for the welfare of Jerusalem and its inhabitants prompts him to take bold action. Granted permission to return to his homeland, Nehemiah challenges his countrymen to arise and rebuild the shattered wall of Jerusalem. In spite of opposition from without and abuse from within, the task is completed in only fifty-two days, a feat even the enemies of Israel must attribute to God’s enabling. By contrast, the task of reviving and reforming the people of God within the wall demands years of Nehemiah’s godly life and leadership.

The Hebrew for Nehemiah is Nehemyah, “Comfort of Yahweh.” The book is named after its chief character, whose name appears in the opening verse. The combined book of Ezra–Nehemiah given the Greek title Esdras Deuteron, “Second Esdras” (see “The Book of Ezra”) meaning “Second Ezra.” Between 200 and 175 B.C. Greek-speaking Jews divided their Old Testament Scriptures into separate books. The Latin Vulgate followed this division, calling them Liber Esdrae Nehemiae (“The Book of Ezra-Nehemiah”).

The Author Of Nehemiah

Clearly, much of this book came from Nehemiah’s personal memoirs. The reporting is remarkably candid and vivid. Certainly 1:1–7:5; 12:27–43; and 13:4–31 are the “words of Nehemiah” (1:1). Some scholars think that Nehemiah composed those portions and compiled the rest. Others think that Ezra wrote 7:6–12:26 and 12:44–13:3, and that he compiled the rest making use of Nehemiah’s diary. A third view that neither wrote it seems least likely from the evidence. Nehemiah 7:5–73 is almost the same as Ezra 2:1–70, and both lists may have been taken from another record of the same period.

As cupbearer to Artaxerxes I, Nehemiah holds a position of great responsibility. His role of tasting the king’s wine to prevent harm from being poisoned places Nehemiah in a position of trust and confidence as one of the king’s advisers. As governor of Jerusalem from 444 to 432 B.C. (5:14; 8:9; 10:1; 13:6), Nehemiah demonstrates courage, compassion for the oppressed, integrity, godliness, and selflessness. He is willing to give up the luxury and ease of the palace to help his people. He is a dedicated layman who has the right priorities and is concerned for God’s work, who is able to encourage and rebuke at the right times, who is strong in prayer, and who gives all glory and credit to God.

The Time Of Nehemiah

See “The Time of Ezra,” because both Ezra and Nehemiah share the same historical background. The Book of Nehemiah fits within the reign of Artaxerxes I of Persia (464–423 B.C.). Esther is Artaxerxes’ stepmother, and it is possible that she is instrumental in Nehemiah’s appointment as the king’s cupbearer. Nehemiah leaves Persia in the twentieth year of Artaxerxes (2:1), returns to Persia in the thirty-second year of Artaxerxes (13:6), and leaves again for Jerusalem “after certain days” (13:6), perhaps about 425 B.C. This book could not have been completed until after his second visit to Jerusalem.

The historical reliability of this book is supported by the Elephantine papyri. These ancient documents mention Sanballat (2:19) and Johanan (8:18; 12:23), and indicate that Bagoas (Bagohi) governs Judah at this time. Malachi lives and ministers during Nehemiah’s time, and a comparison of the books shows that many of the evils encountered by Nehemiah are specifically denounced by Malachi. The coldhearted indifference toward God described in both books remains a problem in Israel during the four hundred years before Christ, during which there is no revelation from God.

The Christ Of Nehemiah

Like Ezra, Nehemiah portrays Christ in His ministry of restoration. Nehemiah illustrates Christ in that he gives up a high position in order to identify with the plight of his people; he comes with a specific mission and fulfills it; and his life is characterized by prayerful dependence upon God.

In this book, everything is restored except the king. The temple is rebuilt, Jerusalem is reconstructed, the covenant is renewed, and the people are reformed. The messianic line is intact, but the King is yet to come. The decree of Artaxerxes in his twentieth year (2:2) marks the beginning point of Daniel’s prophecy of the seventy weeks (see Dan. 9:25–27). “Know therefore and understand, that from the going forth of the command to restore and build Jerusalem until Messiah the Prince, there shall be seven weeks and sixty-two weeks; the street shall be built again, and wall, even in troublesome times” (Dan. 9:25). The Messiah will come at the end of the sixty-nine weeks, and this is exactly fulfilled in A.D. 33(see "The Christ of Daniel".)

KEYS TO NEHEMIAH
Key Word: Jerusalem Walls—While Ezra deals with the religious restoration of Judah, Nehemiah is primarily concerned with Judah’s political and geographical restoration. The first seven chapters are devoted to the rebuilding of Jerusalem’s walls, because Jerusalem was the spiritual and political center of Judah. Without walls, Jerusalem could hardly be considered a city at all. As governor, Nehemiah also establishes firm civil authority. Ezra and Nehemiah work together to build the people spiritually and morally so that the restoration will be complete.

Key Verses: Nehemiah 6:15, 16; 8:8—“So the wall was finished on the twenty-fifth day of the month of Elul, in fifty-two days. And it happened, when all our enemies heard of it, and all the nations around us saw these things, that they were very disheartened in their own eyes; for they perceived that this work was done by our God” (6:15, 16).

“So they read distinctly from the book, in the Law of God; and they gave the sense, and helped them to understand the reading” (8:8).

Key Chapter: Nehemiah 9—The key to the Old Testament nation’s history is in this chapter. Israel’s history is divided according to the nation’s obedience or disobedience to God’s conditional covenant: blessings from obedience and destruction from disobedience. Nehemiah 9 records that upon completion of the Jerusalem wall the nation reaffirmed its loyalty to the covenant.

A SURVEY OF NEHEMIAH
Nehemiah is closely associated with the ministry of his contemporary, Ezra. Ezra is a priest who brings spiritual revival; Nehemiah is a governor who brings physical and political reconstruction and leads the people in moral reform. They combine to make an effective team in rebuilding the postexilic remnant. Malachi, the last Old Testament prophet, also ministers during this time to provide additional moral and spiritual direction. The Book of Nehemiah takes us to the end of the historical account in the Old Testament, about four hundred years before the birth of the promised Messiah. Its two divisions are: the reconstruction of the wall (1–7), and the restoration of the people (8–13).

The Reconstruction of the Wall (1–7): Nehemiah’s great concern for his people and the welfare of Jerusalem leads him to take bold action. The walls of Jerusalem, destroyed by Nebuchadnezzar in 586 B.C., evidently have been almost rebuilt after 464 B.C. when Artaxerxes I took the throne of Persia (see Ezra 4:6–23). When he hears that opposition led to their second destruction, Nehemiah prays on behalf of his people and then secures Artaxerxes’ permission, provision, and protection for the massive project of rebuilding the walls.

The return under Nehemiah in 444 B.C. takes place thirteen years after the return led by Ezra, and ninety-four years after the return led by Zerubbabel. Nehemiah inspects the walls and challenges the people to “rise up and build” (2:18). Work begins immediately on the walls corresponding to where they are living.

However, opposition quickly arises, first in the form of mockery, then in the form of conspiracy when the work is progressing at an alarming rate. Nehemiah overcomes threats of force by setting half of the people on military watch and half on construction. While the external opposition continues to mount, internal opposition also surfaces. The wealthier Jews are abusing and oppressing the people, forcing them to mortgage their property and sell their children into slavery.

Nehemiah again deals with the problem by the twin means of prayer and action. He also leads by example when he sacrifices his governor’s salary. In spite of deceit, slander, and treachery, Nehemiah continues to trust in God and to press on with singleness of mind until the work is completed. The task is accomplished in an incredible fifty-two days, and even the enemies recognize that it can only have been accomplished with the help of God (6:16).

The Restoration of the People (8—13): The construction of the walls is followed by consecration and consolidation of the people. Ezra the priest is the leader of the spiritual revival (8—10), reminiscent of the reforms he led thirteen years earlier (Ezra 9 and 10). Ezra stands on a special wooden platform erected above the congregation and gives the people a marathon reading of the law, translating into Hebrew from Aramaic so all can understand. They respond with weeping, confession, obedience, and rejoicing. The Levites and priests lead them in a great prayer that surveys God’s past work of deliverance and loyalty on behalf of His people, and magnifies God’s attributes of holiness, mercy, and love. The covenant is then renewed with God as the people commit themselves to separate from the Gentiles in marriage and to obey God’s commandments.

Lots are drawn to determine who will remain in Jerusalem and who will return to their towns and their inheritance. One-tenth are required to stay in Jerusalem, and the rest of the land is resettled by the people and priests. The walls of Jerusalem are dedicated to the Lord in a joyful ceremony accompanied by instruments and singing. Unfortunately, Ezra’s revival is short-lived as Nehemiah, who returned to Persia in 432 B.C. (13:6), makes a second trip to Jerusalem about 425 B.C. to reform the people. He purges compromise, enforces the Sabbath, and requires the people to put away all foreign wives.

OUTLINE OF NEHEMIAH

Part One: The Reconstruction of the Wall (1:1–7:73)

I. The Preparation to Reconstruct the Wall ........... 1:1–2:20
A. Discovery of the Broken Wall ......... 1:1–3
B. Intercession of Nehemiah ......... 1:4–2:8
  1. Nehemiah Intercedes with God ........ 1:4–11
  2. Nehemiah Intercedes Before Artaxerxes .... 2:1–8
C. Arrival of Nehemiah in Jerusalem ......... 2:9–11
  1. Preparation to Reconstruct the Wall ........ 2:12–20
  2. Nehemiah Inspects the Broken Walls ....... 2:22–16
  3. Nehemiah Exhorts the People .......... 2:17–18
  4. Nehemiah Answers the Enemies ......... 2:19–20

II. The Reconstruction of the Wall ........ 3:1–7:73
A. Record of the Builders ......... 3:1–32
B. Opposition to the Reconstruction ........ 4:1–6:19
  1. Opposition Through Ridicule ........... 4:1–6
  2. Opposition Through Threat of Attack ...... 4:7–9
  3. Opposition Through Discouragement ...... 4:10–23
  4. Opposition Through Extortion ......... 5:1–13
  5. Nehemiah’s Unselfishness ........ 5:14–19
  6. Opposition Through Slander ........ 6:1–9
  7. Opposition Through False Prophets ........ 6:10–14
  8. Completion of the Reconstruction ......... 6:15–19
C. Organization of Jerusalem ........ 7:1–73
  1. Registration of Jerusalem ........ 7:1–3
  2. Registration of Jerusalem’s Remnant .... 7:4–73
    a. The Plan ........... 7:4–5
    b. The Remnant of Known Descent ...... 7:6–60
      1. The Leaders ......... 7:6–7
      2. The Men of Israel ........ 7:8–38
      3. The Priests .......... 7:39–42
      4. The Levites .......... 7:43–45
      5. The Servants of Solomon ........... 7:46–60
    c. The Remnant of Unknown Descent ... 7:61–65
    d. The Total of the Remnant ........... 7:66–69
    e. The Gifts of the Remnant for the Temple .. 7:70–73

Part Two: The Restoration of the People (8:1–13:31)

I. The Renewal of the Covenant ........ 8:1–10:39
A. Interpretation of the Law ........ 8:1–18
  1. Reading of the Law ......... 8:1–8
  2. Response to the Reading .......... 8:9–18
    a. Israel Celebrates Her Understanding of the Law ...... 8:9–12
    b. Israel Obeys the Law ........ 8:13–18
B. Reaffirmation of the Covenant .......... 9:1–10:39
  1. Spiritual Preparation of Israel ........ 9:1–3
  2. Reiteration of the Acts of Parties of the Covenant ..... 9:4–31
    a. The Great Deliverances of God ......... 9:4–15
    b. The Great Sins of Israel ........ 9:16–31
  3. Renewal of the Covenant ........ 9:32–38
  4. Ratifiers of the Covenant ......... 10:1–27
  5. Stipulations of the Covenant ........ 10:28–39

II. The Obedience to the Covenant ........ 11:1–13:31
A. Resettlement of the People ........ 11:1–36
  1. Plan for the Resettlement ........ 11:1–2
  2. Resettlement Within Jerusalem .......... 11:3–24
  3. Resettlement Outside of Jerusalem ........ 11:25–36
B. Register of the Priests and the Levites.........12:1-26
C. Dedication of the Jerusalem Wall.........12:27-47
D. Restoration of the People.........13:1-31
1. Separation from the Heathen.........13:1-9
2. Restoration of Levitical Support.......... 13:10-14
3. Restoration of the Sabbath...........13:15-22
4. Restoration from Mixed Marriages........13:23-29
5. Restoration in Summary........13:30, 31

The Book Of

Esther

The Book Of Esther

God’s hand of providence and protection on behalf of His people is evident throughout the Book of Esther, though His name does not appear once. Haman’s plot brings grave danger to the Jews and is countered by the courage of beautiful Esther and the counsel of her cousin Mordecai, resulting in a great deliverance. The Feast of Purim becomes an annual reminder of God’s faithfulness on behalf of His people.

Esther’s Hebrew name was Hadassah, “Myrtle” (2:7), but her Persian name Esther was derived from the Persian word for “Star” (stara). The Greek title for this book is Esther, and the Latin title is Hester.

The Author Of Esther

Although the author’s identity is not indicated in the text, the evident knowledge of Persian etiquette and customs, the palace in Susa, and details of the events in the reign of Ahasuerus indicate that the author lived in Persia during his period. The obvious Jewish nationalism and knowledge of Jewish customs further suggest that the author was Jewish. If this Jewish author was not an eyewitness, he probably knew people who were. The book must have been written soon after the death of King Ahasuerus (464 B.C.), because 10:2, 3 speaks of his reign in the past tense. Some writers suggest that Mordecai may have been the author, for although Mordecai did keep records (9:20; 10:2, 3) that his career was already over. Nevertheless, the author certainly made use of Mordecai’s records and may have had access to the Book of the Chronicles of the Kings of Media and Persia (2:23; 10:2). Ezra and Nehemiah have also been suggested for authorship; but the vocabulary and style of Esther is dissimilar to that found in their books. It seems likely that a younger contemporary of Mordecai composed the book.

The Time Of Esther

Ahasuerus is the Hebrew name and Xerxes the Greek name of Khshayarsh, king of Persia in 486–464 B.C. According to 1:3, the feast of Xerxes took place in his third year, or 483 B.C. The historian Herodotus refers to this banquet as the occasion of Xerxes’ planning for a military campaign against Greece. But in 479 B.C. he was defeated by the Greeks at Salamis, and Herodotus tells us that he sought consolation in his harem. This corresponds to the time when he held a “contest” and crowned Esther queen of Persia (2:16, 17). Since the events of the rest of the book took place in 473 B.C. (3:7–12), the chronological span is ten years (483–473 B.C.). The probable time of authorship was between 464 B.C. (the end of Xerxes’ reign; see 10:2, 3) and about 435 B.C. (the palace at Susa was destroyed by fire during that period, and such an event would probably have been mentioned). The historical and linguistic features of Esther do not support a date later than 400 B.C., as there is no trace of Greek influence.

Xerxes was a boisterous man of emotional extremes, whose actions were often strange and contradictory. This fact sheds light on his ability to sign a decree for the annihilation of the Jews, and two months later to sign a second decree allowing them to overthrow their enemies.

Esther was addressed to the many Jews who did not return to their homeland. Although the godly people left— some did not return for legitimate reasons. Most were disobedient in staying in Persia. Nevertheless, God continued to care for His people in voluntary exile.

The Christ Of Esther

Esther, like Christ, puts herself in the place of death for her people but receives the approval of the king. She also portrays Christ’s work as Advocate on our behalf. This book demonstrates God’s providential care of His people and His sovereign control to preserve, protect, and deliver them. God continues to prepare the world for the coming of the Messiah.

Keys To Esther

Key Word: Providence — The Book of Esther was written to show how the Jewish people were protected and preserved by the gracious hand of God from the threat of annihilation. Although God disciplines His covenant people, He never abandons them. The God of Israel is the sovereign controller of history, and His providential care can be seen throughout this book: He raises a Jewish girl out of obscurity to become the queen of the most powerful empire in the world; He ensures that Mordecai’s loyal deed is recorded in the palace records; He guides Esther’s admission to the king’s court; He superintends the timing of Esther’s two feasts; He is involved in Ahasuerus’ insomnia and the cure he uses for it; He sees that Haman’s gallows will be utilized in an unexpected way; He gives Esther great favor in the sight of the king; and He brings about the new decree and the eventual victory of the Jews.

Key Verses: Esther 4:14; 8:17—“For if you remain completely silent at this time, relief and deliverance will arise for the Jews from another place, but you and your father’s house will perish. Yet who knows whether you have come to the kingdom for such a time as this?” (4:14).

“And in every province and city, wherever the king’s command and decree came, the Jews had joy and gladness, a feast and a holiday. Then many of the people of the land became Jews, because fear of the Jews fell upon them” (8:17).

Key Chapter: Esther 8—According to the Book of Esther, the salvation of the Jews is accomplished through the second decree of King Ahasuerus, allowing the Jews to defend themselves against their enemies. Chapter 8 records this pivotal event with the accompanying result that “many of the people of the land became Jews” (8:17).

SURVEY OF ESTHER
The story of Esther fits between chapters 6 and 7 of Ezra, between the first return led by Zerubbabel and the second return led by Ezra. It provides the only biblical portrait of the vast majority of Jews who remained in Persia rather than return to Palestine. The providence of God in caring for His people is evident throughout this book, even though His name does not appear in it. The clearly emerging message is that God uses ordinary men and women to overcome impossible circumstances to accomplish His gracious purposes. Chapters 1–4 describe the threat to the Jews, and chapters 5–10 describe the triumph of the Jews.

The Threat to the Jews (1–4): The story begins in Ahasuerus’s winter palace at Susa. The king provides a lavish banquet and display of royal glory for the people of Susa, and proudly seeks to make Queen Vashti’s beauty a part of the program. When she refuses to appear, the king is counseled to depose her and seek another queen, because it is feared that other women will become insolent if Vashti goes unpunished. Esther later finds favor in the eyes of Ahasuerus and wins the royal “beauty pageant.” At her cousin Mordecai’s instruction, she does not reveal that she is Jewish. With her help, Mordecai is able to warn the king of an assassination plot, and his deed is recorded in the palace books. Meanwhile, Haman becomes captain of the princes, but Mordecai refuses to bow to him. When he learns that Mordecai is Jewish, Haman plots for a year to eliminate all Jews, as his rage and hatred grow. He casts lots (purim) daily during this period until he determines the best day to have them massacred. Through bribery and lies he convinces Ahasuerus to issue an edict that all Jews in the empire will be slain along with their women in a single day. Haman conceives his plot in envy and a vengeful spirit, and he executes it with malicious craft. The decree creates a state of confusion, and Mordecai asks Esther to appeal to the king to spare the Jews. At the peril of her life, Esther decides to see the king and reveal her identity. She requests that the Jews fast and pray.

The Triumph of the Jews (5–10): After fasting, Esther appears before the king and wisely invites him to a banquet along with Haman. At the banquet she requests that they attend a second banquet, as she seeks the right moment to divulge her request. Haman is flattered but later enraged when he sees Mordecai. He takes his wife’s suggestion to build a large gallows for Mordecai (he cannot wait the eleven months for Mordecai to be slain). That night Ahasuerus decides to treat his insomnia by reading the palace records. Reading about Mordecai’s deed,

he wants him to be honored. Haman, mistakenly thinking the king wants to honor him, tells the king how the honor should be bestowed, only to find out that the reward is for Mordecai. He is humbled and infuriated by being forced to honor the man he loathes. At Esther's second banquet Ahasuerus offers her as much as half of his kingdom for the third time. She then makes her plea for her people and accuses Haman of his treachery. The infuriated king has Haman hanged on the gallows that Haman intended for Morde-cai. The gallows, seventy-five feet high, was designed to make Mordecai's downfall a city-wide spectacle, but it ironically provides Haman with unexpected public attention-posthumously. Persian law sealed with the king's ring (3:12) cannot be revoked, but at Esther's request the king issues a new decree to all the provinces that the Jews may assemble and defend themselves on the day when they are attacked by their enemies. This decree changes the outcome intended by the first order and produces great joy. Mordecai is also elevated and set over the house of Haman. When the fateful day of the two decrees arrives, the Jews defeat their enemies in their cities throughout the Persian provinces, but do not take the plunder. The next day becomes a day of celebration and an annual Jewish holiday called the Feast of Purim. The word is derived from the Assyrian puru, meaning "lot," referring to the lots cast by Haman to determine the day decreed for the Jewish annihilation. The narrative closes with the advancement of Mordecai to a position second only to the king.

Outline of Esther

Part One: The Threat to the Jews (1:1–4:17)

I. The Selection of Esther as Queen ........... 1:1–2:20
A. The Divorce of Vashti ........... 1:1–22
1. The Feasts of Ahasuerus ........... 1:1–9
2. Refusal of Queen Vashti ........... 1:10–12
3. Removal of Vashti ........... 1:13–22
a. Counsel to King Ahasuerus ........... 1:13–18
b. Commandment of King Ahasuerus ........... 1:19–22

B. The Marriage to Esther ........... 2:1–20
1. Decree to Search for Vashti’s Replacement ........... 2:1–4
2. Preparation of Esther ........... 2:5–14
3. Selection of Queen Esther ........... 2:15–20

II. The Formulation of the Plot by Haman ........... 2:21–4:17
A. Mordecai Reveals the Plot to Murder the King ........... 2:21–23
B. Haman Plots to Murder the Jews ........... 3:1–15
1. Haman Is Promoted ........... 3:1
2. The Reason for Haman’s Plot ........... 3:2–6
3. Ahasuerus’s Decree to Destroy the Jews ........... 3:7–15

C. Presentation of the Plot ........... 3:7–9
D. Publication of the Decree ........... 3:10–15
E. Response of the Jews ........... 4:1–17
(1) The Lamentation of the Jews ........... 4:1–3
(2) The Plan of Mordecai ........... 4:4–14
(3) The Promise of Queen Esther ........... 4:15–17

Part Two: The Triumph of the Jews (5:1–10:3)

I. The Triumph of Mordecai over Haman ........... 5:1–8:3
A. Setting for the Triumph ........... 5:1–6:3
1. Esther’s First Feast ........... 5:1–8
2. Haman Plots to Kill Mordecai ........... 5:9–14
3. King Ahasuerus’s Plan to Honor Mordecai ........... 6:1–3

B. Mordecai Is Honored ........... 6:4–8:3
1. Haman’s Plan to Honor Himself ........... 6:4–9
2. Haman Is Forced to Honor Mordecai ........... 6:10–14
C. Haman Dies on Gallows Prepared for Mordecai ........... 7:1–10
1. Esther’s Second Feast ........... 7:1–4
2. Haman Is Indicted ........... 7:5–8
3. Haman Is Hanged ........... 7:9, 10
D. Mordecai Is Given Haman’s House ........... 8:1–3

II. The Triumph of Israel over Her Enemies ........... 8:4–10:3
A. Preparation for the Victory of Israel ........... 8:4–17
1. Esther’s Petition to King Ahasuerus ........... 8:4–6
2. King Ahasuerus’s Counter-Decree ........... 8:7–13
3. Many Gentiles Are Converted ........... 8:15–17

B. Israel’s Victory over Her Enemies ........... 9:1–19
1. Victories on the First Day ........... 9:1–11
2. Victories on the Second Day ........... 9:12–16

C. Israel’s Celebration ........... 9:17–10:3
1. The Feast of Purim ........... 9:17–32
2. The Fame of Mordecai ........... 10:1–3

The Book Of

Job

The Book Of Job

Job is perhaps the earliest book of the Bible. Set in the period of the patriarchs (Abraham, Isaac, Jacob, and Joseph), it tells the story of a man who loses everything—his wealth, his family, his health—and wrestles with the question, Why?

The book begins with a heavenly debate between God and Satan, moves through three cycles of earthly debates between Job and his friends, and concludes with a dramatic “divine diagnosis” of Job’s problem. In the end, Job acknowledges the sovereignty of God in his life and receives back more than he had before his trials.

Uz, Job’s home, lay before his flock, and the name has two possible meanings. If derived from the Hebrew word for persecution, it means “Persecuted One.” If derived from a root meaning “To Come Back” or “Repent,” it is conceivable that Moses obtained a record of the dialogue left by Job or Elihu. Both meanings apply to the book. The English title is Job, and the Latin title is Iob.

The Author Of Job

The author of Job is unknown, and there are no textual hints as to his identity. Commentators, however, have been generous with suggestions: Job, Elihu, Moses, Solomon, Isaiah, Hezekiah, Jeremiah, Baruch, and Ezra have all been named. The non-Hebraic cultural background of the book indicates an ancient authorship. The rabbinic traditions are inconsistent, but the Talmud credits Moses with writing Job and Uz (1:1) is adjacent to Edom, where Moses lived for forty years. It is conceivable that Moses obtained a record of the dialogue left by Job or Elihu.

The Time Of Job

Lamentations 4:21 locates Uz in the area of Edom, southeast of the Dead Sea. This area is also in the region of northern Arabia, and Job’s friends come from nearby countries.

It is important to distinguish its writing. Accurate events in Job form the difficult background that establishes a contemporary setting for this patriarchal date. However, a number of phrases and ideas in Job point to patriarchal times: (1) Job’s longevity (42:16) and age long after the time of Genesis 11 and 12 or long after the time of Abraham (175 years, Gen. 25:7). (2) Job’s wealth is measured in terms of livestock rather than gold and silver. (3) Like Abraham, Isaac, and Jacob, Job is the priest of his family and offers sacrifices. (4) There are no references to Israel, the Exodus, the Mosaic law, or the tabernacle. (5) Fitting Abraham’s time, the social unit in Job is the patriarchal family-clan. (6) The Chaldeans who murder Job’s servants (1:17) are nomads and have not yet become city-dwellers. (7) Job uses the characteristic patriarchal name for God, Shaddai (“the Almighty”), thirty-one times. This early term is found only seventeen times in the rest of the Old Testament. The rare use of Yahweh (“the Lord”) also suggests a pre-Mosaic date. Ezekiel 14:14, 20 and James 5:11 show that Job was a historical person.

Several theories have been advanced as to its date of writing: (1) It was written shortly after the events occurred, perhaps by Job or Elihu. (2) It was written by Moses (1445–1405 B.C.). (3) It was written in the time of Solomon (c. 950 B.C.) similar to other wisdom literature of this time: Proverbs and the Song of Solomon. (4) It was written during or after the Babylonian captivity.

The Christ Of Job

Job acknowledges a redeemer (see 19:25–27) and cries out for a mediator (9:33; 25:4; 33:23). The book raises problems and questions which are answered only in Christ—who bore our sufferings (Heb. 4:15). Christ is the believer’s Life, Redeemer, Mediator, and Advocate.

Keys To Job

Key Word: Sovereignty—The basic question of the book is, Why do the righteous suffer if God is loving and all-powerful? Suffering itself is not the central theme; rather, the focus is on what Job learns from his suffering—the sovereignty of God over all creation. The debate in chapters 3–37 regards whether God allowed this suffering to prove Job’s righteousness. The divine explanation in chapters 38–41 implies that Job’s three friends are simply invalid and Elihu’s claims are insufficient. The conclusion of the whirlwind is that God is sovereign and that suffering does not disprove His goodness to Job. Job must learn to trust in God’s goodness and power amid adversity by repentance and recognition of God. When this “blameless” man (1:1) repents to repent when he becomes self-righteous. He must renounce self-righteousness, and his own resources, humble himself, and acknowledge the greatness and majesty of the Lord of “those in heaven, and of those on earth, and of those under the earth” (Phil. 2:10). He is omniscient, omnipotent, and good. As such, His ways are sometimes incomprehensible to men and women, but He can always be trusted. Without the divine perspective in chapters 1 and 2 and in 38–42, chapters 3–37 are a mystery. Job does not have access to chapters 1 and 2, but he is responsible to trust God when all appearances are contrary. Suffering is not always associated with sin; God often sovereignly uses it to test and teach.

Key Verses: Job 13:15; 37:23, 24 — “Though He slay me, yet will I trust Him. Even so, I will defend my own ways before Him” (13:15). “As for the Almighty, we cannot find Him; He is excellent in power, in judgment and abundant justice; He does not oppress. Therefore men fear Him; He shows no partiality to any who are wise of heart” (37:23, 24).

Key Chapter: Job 42 — The last chapter of the book records the climax of the long and difficult struggle Job has with himself, his wife, his friends and with God. Upon Job’s full recognition of the majesty and sovereignty of the Lord, he repents and no longer demands an answer as to the “why” of his plight.

A SURVEY OF JOB
The Book of Job concerns the transforming crisis in the life of a great man who lived perhaps four thousand years ago. Job’s trust in God (1 and 2) changes to complaining and growing self-righteousness (3–31; see 32:1 and 40:8), but his repentance (42:1–6) leads to his restoration (42:7–17). The trials bring about an important transformation: The man after the process is different from the man before the process. The Book of Job divides into three parts: the dilemma of Job (1 and 2), the debates of Job (3–37), and the deliverance of Job (38–42).

The Dilemma of Job (1 and 2): Job is not a logical candidate for disaster (see 1:8). His moral integrity and his selfless service to God heighten the dilemma. Behind the scene Satan (“Accuser”) charges that Job worships God for mere motives, but only for material blessings (1:10). To refute Satan’s accusations, God allows him to strike Job with two series of assaults. In his sorrow Job laments the day of his birth but does not deny God (1:21; 2:10).

The Debates of Job (3–37): Although Job’s “comforters” reach wrong conclusions, they are his friends: of all who know Job, they are the only ones who show up. They begin with seven days of silent sympathy; they confront Job without talking behind his back. However, after Job breaks the silence, a three-round debate follows in which his friends say Job must be suffering because of his sin. Job’s responses to their speeches are marked by growing self-defense and increasing emotional fervor. He first accuses his friends of judging him, and later appeals to the Lord as his Judge. Job makes three basic accusations: (1) God does not punish (3:13, 24; 19:7; 31:35; 30:20); (2) God is punishing me (6:4; 7:20; 19:11; 27:1); (3) God permits the wicked to prosper (12:6; 21:7). His defense of his own righteousness becomes guilty of self-righteousness. After Job’s five-chapter closing monologue (27–31), Elihu freshens the air with a more perceptive and accurate view than those offered by Eliphaz, Bildad, or Zophar (32–37). He tells Job that he needs to humble himself before God and submit to God’s process of purifying his life through trials.

The Deliverance of Job (38–42): After Elihu’s preparatory discourse, God Himself ends the preparatory discourse, God Himself ends the preparatory discourse by speaking to Job from the whirlwind.In His first speech God reveals His power and wisdom as Creator and Preserver of the physical and animal world. Job responds by acknowledg-ing his own ignorance and insignificance; he can offer no rebuttal (40:3-5). In His second speech God reveals His sovereign authority and chal-lenges Job with two illustrations of His power to control the uncontrollable. This time Job responds by acknowledging his error with a repentant heart (42:1-6). If Job cannot understand God's ways in the realm of nature, how then can he understand God's ways in the spiritual realm? God makes no reference to Job's personal sufferings and hardly touches on the real issue of the debate. However, Job catches a glimpse of the divine perspective; and when he acknowledges God's sovereignty over his life, his worldly goods are restored twofold. Job prays for his three friends who have cut him so deeply, but Elihu's speech is never rebuked. Thus, Satan's challenge becomes God's opportunity to build up Job's life. "Indeed we count them blessed who endure. You have heard of the perseverance of Job and seen the end intended by the Lord-that the Lord is very compassionate and merciful" (James 5:11; see James 1:12).

OUTLINE OF JOB

Part One: The Dilemma of Job (1:1—2:13)

I. The Circumstances of Job ........... 1:1–5
II. The First Assault of Satan ........... 1:6–22
III. The Second Assault of Satan ........... 2:1–10
IV. The Arrival of Job’s Friends ........... 2:11–13

Part Two: The Debates of Job (3:1—37:24)

I. The First Cycle of Debate ........... 3:1—14:22
A. Job’s First Speech ........... 3:1–26
B. Eliphaz’s First Speech ........... 4:1—5:27
  1. Eliphaz Believes the Innocent Do Not Suffer ........... 4:1–11
  2. Eliphaz Calls Job Foolish ........... 4:12–21
  3. Eliphaz Encourages Job to Appeal to God ........... 5:1–8
  4. Eliphaz Encourages Job to Not Despise God’s Discipline ........... 5:17–27
C. Job’s Reply to Eliphaz ........... 6:1—7:21
  1. Job’s Deep Anguish ........... 6:1–13
  2. Job Seeks His Friends’ Sympathy ........... 6:14–30
  3. Job Questions God’s Continuing Trials ........... 7:1–21
D. Bildad’s First Speech ........... 8:1–22
E. Job’s Response to Bildad ........... 9:1–10:22
  1. Job Argues His Case ........... 9:1–35
  2. Job Questions His Oppression ........... 10:1–22
F. Zophar’s First Speech ........... 11:1–20
G. Job’s Response to Zophar ........... 12:1—14:22
  1. Job Tells His Friends — Only God Knows ........... 12:1–25
  2. Job Begs God to Speak to Him ........... 13:1–28
  3. Job Mourns That Man Has Only One Life ........... 14:1–22

II. The Second Cycle of Debate ........... 15:1—21:34
A. Eliphaz’s Second Speech ........... 15:1–35
B. Job’s Response to Eliphaz ........... 16:1—17:16
  1. Job Calls His Friends Miserable Comforters ........... 16:1–5
  2. Job Laments His Situation ........... 16:6–22
  3. Job Defends His Innocence ........... 17:1–16
C. Bildad’s Second Speech ........... 18:1–21
D. Job’s Response to Bildad ........... 19:1–29
E. Zophar’s Second Speech ........... 20:1–29
F. Job’s Response to Zophar ........... 21:1–34

III. The Third Cycle of Debate ........... 22:1—26:14
A. Eliphaz’s Third Speech ........... 22:1–30
B. Job’s Response to Eliphaz ........... 23:1—24:25
  1. Job Will Come Forth as Gold ........... 23:1–17
  2. God Seems Indifferent to the Wicked ........... 24:1–25
C. Bildad’s Third Speech ........... 25:1–6
D. Job’s Response to Bildad ........... 26:1–14

IV. The Final Defense of Job ........... 27:1—31:40
A. Job’s First Monologue ........... 27:1–28:28
  1. Job Affirms His Righteousness ........... 27:1–12
  2. Job Observes That Man Cannot Discover Wisdom ........... 28:1–28
B. Job’s Second Monologue ........... 29:1—31:40
  1. Job Remembers His Happy Past ........... 29:1–25
  2. Job Describes His Present Humiliation ........... 30:1–31
  3. Job Defends His Innocence ........... 31:1–40
    a. Innocent of Sensual Sins ........... 31:1–12
    b. Innocent of Abusing His Power ........... 31:13–23
    c. Innocent of Trusting in His Wealth ........... 31:24–28
    d. Innocent of Not Caring for the Enimies ........... 31:29–344
    e. Job Pleads to Meet God and Defend Himself ........... 31:35–40

V. The Solution of Elihu ........... 32:1—37:24
A. Elihu Intervenes in the Debate ........... 32:1–22
B. Elihu’s First Rebuttal and Discourses ........... 33:1—33

  1. Elihu Challenges Job to Debate ........... 33:1–7
  2. Elihu Quotes Job’s Complaints ........... 33:8–11
  3. Elihu Answers Job’s Complaints ........... 33:12–33

B. Elihu’s Second Rebuttal ........... 34:1–37
  1. Elihu Challenges Job to Debate Again ........... 34:1–4
  2. Elihu Quotes Job’s Complaints ........... 34:5–9
  3. Elihu Answers Job’s Complaints ........... 34:10–37

C. Elihu’s Third Rebuttal ........... 35:1–16
D. Elihu’s Conclusion ........... 36:1—37:24
  1. Elihu Believes That God Is Disciplining Job ........... 36:1–21
  2. Elihu Reminds Job of the Greatness of God ........... 36:22—37:24

Part Three: The Deliverance of Job (38:1—42:17)

I. The First Controversy of God with Job ........... 38:1—40:5
A. God’s First Challenge to Job ........... 38:1—40:2
  1. God Questions Job from the Realm of Creation ........... 38:1–38
  2. God Questions Job from the Realm of Animals ........... 38:39—39:30
  3. God Demands an Answer to His Questions ........... 40:1,2

B. Job’s First Answer to God ........... 40:3–5

II. The Second Controversy of God with Job ........... 40:6—42:6
A. God’s Second Challenge to Job ........... 40:6—41:34
  1. God Tells Job to Save Himself ........... 40:6–14
  2. God Compares the Power of Job with That of the Behemoth ........... 40:15–24
  3. God Compares the Power of Job with That of the Leviathan ........... 41:1–34

B. Job’s Second Answer to God ........... 42:1–6
  1. Job Confesses Lack of Understanding ........... 42:1–3
  2. Job Repents of His Rebellion ........... 42:4–6

III. The Deliverance of Job and His Friends ........... 42:7–17

The Book Of

Psalms

The Book Of Psalms

The Book of Psalms is the largest and perhaps most widely used book in the Bible. It explores the full range of human experience in a very personal and practical way. Its 150 “songs” run from the Creation through the patriarchal, theocratic, monarchial, exilic, and postexilic periods. The tremendous breadth of subject matter in the Psalms includes diverse topics, such as jubilation, war, peace, worship, judgment, messianic prophecy, praise, and lament. The Psalms were set to the accompaniment of stringed instruments and served as the temple hymnbook and devotional guide for the Jewish people.

The Book of Psalms was gradually collected and originally unnamed, perhaps due to the great variety of material. It came to be known as Sepher Tehillim—“Book of Praises”—because almost every psalm contains some note of praise to God. The Septuagint uses the Greek word Psalmoi as its title for this book, meaning poems sung to the accompaniment of musical instruments. It also calls it the Psalterion (“a collection of songs”). The Latin title is Liber Psalmorum, “Book of Psalms.”

The Author Of Psalms

Although critics have challenged the historical accuracy of the superscriptions regarding authorship, the evidence is strongly in their favor. Almost half (seventy-three) of the psalms are designated as Davidic: 3–9; 11–32; 34–41; 51–65; 68–70; 86; 101; 103; 108–110; 122; 124; 131; 133; and 138–145. David’s wide experience as shepherd, musician, warrior, and king (1011–971 B.C.) is reflected in these psalms. The New Testament reveals that the anonymous psalms 2 and 95 were also written by this king whose name means “Beloved of Yahweh” (Acts 4:25; Heb. 4:7). In addition to the seventy-five by David, twelve were by Asaph, “Collector,” a priest who headed the service of music (50; 73–83; Ezra 2:41); ten were by the sons of Korah, “Bald,” a guild of singers and composers (42; 44–49; 84; 85; 87; Num. 26:9–11); two were by Solomon, “Peaceful,” Israel’s most powerful king (72; 127); one was by Moses, “Son of the Water,” a prince, herdsman, and deliverer (90); one was by Heman, “Faithful,” a wise man (88; 1 Kin. 4:31; 1 Chr. 15:19); and one was by Ethan, “Enduring,” a wise man (89; 1 Kin. 4:31; 1 Chr. 15:19). The remaining fifty psalms are anonymous: 1; 2; 10; 33; 43; 66; 67; 71; 91–100; 102; 104–107; 111–121; 123; 125–126; 128–130; 132; 134–137; and 146–150. Some of the anonymous psalms are traditionally attributed to Ezra.

The Time Of Psalms

The psalms cover a wide time span from Moses (c. 1410 B.C.) to the postexilic community under Ezra and Nehemiah (c. 430 B.C.). Because of their broad chronological and thematic range, the psalms were written to different audiences under many conditions. They therefore reflect a multitude of moods and as such are relevant to every reader.

The five books were compiled over several centuries. As individual psalms were written, some were used in Israel’s worship. A number of small collections were independently made, like the pilgrimage songs and groups of Davidic psalms (1–41, 51–70, 138–145). These smaller anthologies were gradually collected into the five books. The last stage was the uniting and editing of the five books themselves. David (1 Chr. 15:16), Hezekiah (2 Chr. 29:30; Prov. 25:1), and Ezra (Neh. 8) were involved in various stages of collecting the psalms. David was the originator of the temple liturgy of which his psalms were a part. The superscriptions of thirteen psalms specify key events in his life: First Samuel 19:11 (Ps. 59); 21:1 (Ps. 56); 21:13 (Ps. 34); 22:1 (Ps. 142); 22:9 (Ps. 52); 23:19 (Ps. 54); 23:24 (Ps. 57); Second Samuel 8:13 (Ps. 60); 12:13 (Ps. 51); 15:16 (Ps. 3); 15:23 (Ps. 63); 16:5 (Ps. 7); 22:2–51 (Ps. 18).

Here are four things to remember when interpreting the psalms: (1) When the superscription gives the historical event, the psalm should be interpreted in that light. When it is not given, there is little hope in reconstructing the historical occasion. Assuming occasions will probably hurt more than help the interpretive process. (2) Some of the psalms are associated with definite aspects of Israel’s worship (e.g., 5:7; 66:13; 68:24, 25), and this can help in understanding those psalms. (3) Many of the psalms use definite structure and motifs. (4) Many psalms anticipate Israel’s Messiah and are fulfilled in Christ. However, care must be taken not to allegorize them and forget the grammatical-historical method of interpretation.

The Christ Of Psalms

Many of the psalms specifically anticipated the life and ministry of Jesus Christ, the One who came centuries later as the promised Messiah “Anointed One.”

There are five different kinds of messianic psalms: (1) Typical Messianic. The subject of the psalm is in some respects a type of Christ (see 34:20; 69:4, 9). (2) Typical Prophetic. The psalmist uses its language to describe his present experience; which points beyond his own life and becomes historically true only in Christ (see 22) (3) Indirectly Messianic. At the time of composition the psalm refers to the king on the throne of David in general, but awaits final fulfillment in Christ (see 2; 45; 72). (4) Purely Prophetic. Refers solely to Christ without reference to any other son of David (see 110). (5) Enthronement. Anticipates the coming of Yahweh and the consummation of His kingdom, which will be fulfilled in the person of Christ (see 96–99).

Some of the specific messianic prophecies in the Book of Psalms are:

KEYS TO PSALMS
Key Word: Worship—The central theme of the Book of Psalms is worship. God is worthy of all praise because of who He is, what He has done, and what He will do. His worship extends through all time and eternity, and the psalms present personal responses to God as they reflect on His program for His people. There is keen desire to see His program fulfilled and His name extolled. Many of the psalms survey the Word of God and the attributes of God, especially during difficult times. This kind of faith produces confidence in His power in spite of difficult circumstances.

The psalms were used in the two temples, and some were part of liturgical usage. They also served as an individual and communal devotional guide.

Key Verses: Psalm 19:14; 145:21 — “Let the words of my mouth and the meditation of my heart be acceptable in Your sight, O LORD, my strength and my Redeemer” (19:14). “My mouth shall speak the praise of the LORD, and all flesh shall bless His holy name forever and ever” (145:21).

Key Chapter: Psalm 100—So many of the favorite psalms of the Bible are contained in the Book of Psalms that selecting only one is difficult. But Psalm 100 captures the heart of the psalms: “Make a joyful shout to the LORD... Enter into His gates with thanksgiving.” Praise and worship are beautifully lived in Psalm 100.

SURVEY OF PSALMS
The Psalter is really five books in one, and each book ends with a doxology (see chart). The last psalm is the closing doxology for Book 5 and for the Psalter as a whole. After the psalms were written, editorial superscriptions or instructions were added to 116 of them. These superscriptions are historically accurate and even numbered as the first verses in the Hebrew text. They designate fifty-seven psalms as mizmor, “psalm”—a song accompanied by a stringed instrument. Another twenty-nine are called shir, “song,” and thirteen are called maskil, “contemplative poem.” Six are called miktam, perhaps meaning “epigram” or “inscription poem.” Five are termed tephillah, “prayer” (see Hab. 3), and only one is called tehillah, “praise” (145). In addition to these technical terms, psalms can be classified according to certain themes: creation psalms (8; 19), Exodus psalms (78), penitential psalms (38; 51), pilgrimage psalms (120–134), and messianic psalms (see Christ in Psalms). There are even nine acrostic psalms in which the first word or line begins with the first letter of the Hebrew alphabet, the next begins with the second, and so on (9; 10; 25; 34; 37; 111; 112; 119; 145).

First Chronicles 16:4 supports another approach to classification: “to invoke, to thank, and to praise the Lord.” the God of Israel" (RSV). This (135; 136; 146; 147). (7) Enthronement Psalms: These psalms describe Yahweh's sovereign reign over all (see 47; 93; 96–99). Some anticipate the kingdom rule of Christ. (8) Pilgrimage Songs: Also known as Songs of Zion, these psalms were sung by pilgrims traveling up to Jerusalem for the three annual religious feasts of Passover, Pentecost, and Tabernacles (see 43; 46; 48; 76; 84; 87; 120–134). (9) Royal Psalms: The reigns of the earthly King and the heavenly King are portrayed in most of these psalms (e.g., 2; 18; 20; 21; 45; 72; 89; 101; 110; 132; and 144). (10) Wisdom and Didactic Psalms: The reader is exhorted and instructed in the way of righteousness (see 1; 37; 119).

There is a problem with the so-called imprecatory ("to call down a curse") psalms. These psalms invoke divine judgment on one's enemies (see 7; 35; 40; 55; 58; 59; 69; 79; 109; 137; 139; and 144). Although some of them seem unreasonably harsh, a few things should be kept in mind: (1) they call for divine justice rather than human vengeance; (2) they ask for God to punish the wicked and thus vindicate His righteousness; (3) they condemn sin (in Hebrew thinking no sharp distinction exists between a sinner and his sin); and (4) even Jesus calls down a curse on several cities and tells His disciples to curse cities that do not receive the gospel (Matt. 10:14, 15).

A number of special musical terms (some obscure) are used in the superscriptions of the psalms. "To the Chief Musician" appears in fifty-five psalms indicating that there is a collection of psalms used by the conductor of music in the temple, perhaps for special occasions. "Selah" is used seventy-one times in the psalms and three times in Habakkuk 3. This word may mark a pause, a musical interlude, or a crescendo.

Outline of Psalms

Book One: Psalms 1—41

1. Two Ways of Life Contrasted
2. Coronation of the Lord’s Anointed
3. Victory in the Face of Defeat
4. Evening Prayer for Deliverance
5. Morning Prayer for Guidance
6. Prayer for God’s Mercy
7. Wickedness Justly Rewarded
8. God’s Glory and Man’s Dominion
9. Praise for Victory over Enemies
10. Petition for God’s Judgment
11. God Tests the Sons of Men
12. The Pure Words of the Lord
13. The Prayer for God’s Answer—Now
14. The Characteristics of the Godless
15. The Characteristics of the Godly
16. Eternal Life for One Who Trusts
17. “Hide Me Under the Shadow of Your Wings”
18. Thanksgiving for Deliverance by God
19. The Works and Words of God
20. Trust Not in Chariots and Horses but in God
21. Triumph of the King
22. Psalm of the Cross
23. Psalm of the Divine Shepherd
24. Psalm of the King of Glory
25. Prayer for Instruction
26. “Examine Me, O Lord, and Prove Me”
27. Trust in the Lord and Be Not Afraid
28. Rejoice Because of Answered Prayer
29. The Powerful Voice of God
30. A Prayer for Dramatic Deliverance
31. “Be of Good Courage”
32. Blessedness of Forgiveness
33. God Considers All Man’s Works
34. Seek the Lord
35. Petition for God’s Intervention
36. The Excellent Lovingkindness of God
37. “Rest in the Lord”
38. The Heavy Burden of Sin
39. Know the Measure of Man’s Days
40. Delight to Do God’s Will
41. The Blessedness of Helping the Poor

Book Two: Psalms 42—72

42. Seek After the Lord
43. “Hope in God”
44. Prayer for Deliverance by God
45. The Psalm of the Great King
46. “God Is Our Refuge and Strength”
47. The Lord Shall Subdue All Nations
48. The Praise of Mount Zion
49. Riches Cannot Redeem
50. The Lord Shall Judge All People
51. Confession and Forgiveness of Sin
52. The Lord Shall Judge the Deceitful
53. A Portrait of the Godless
54. The Lord Is Our Helper
55. “Cast Your Burden on the Lord”
56. Fears in the Midst of Trials
57. Prayers in the Midst of Perils
58. Wicked Judges Will Be Judged
59. Petition for Deliverance from Violent Men
60. A Prayer for Deliverance of the Nation
61. A Prayer When Overwhelmed
62. Wait for God
63. Thirst for God
64. A Prayer for God’s Protection
65. God’s Provision Through Nature
66. Remember What God Has Done
67. God Shall Govern the Earth
68. God Is the Father of the Fatherless
69. Petition for God to Draw Near
70. Prayer for the Poor and Needy
71. Prayer for the Aged
72. The Reign of the Messiah

Book Three: Psalms 73—89

73. The Perspective of Eternity
74. Request for God to Remember His Covenant
75. “God Is the Judge”
76. The Glorious Might of God
77. When Overwhelmed, Remember God’s Greatness
78. God’s Continued Guidance in Spite of Unbelief
79. Revenge the Defilement of Jerusalem
80. Israel’s Plea for God’s Mercy
81. God’s Plea for Israel’s Obedience
82. Rebuke of Israel’s Unjust Judges
83. Plea for God to Destroy Israel’s Enemies
84. The Joy of Dwelling with God
85. Prayer for Revival
86. “Teach Me Your Way, O Lord”
87. Glorious Zion, City of God
88. Crying from Deepest Affliction
89. Claiming God’s Promises in Affliction

Book Four: Psalms 90—106

90. “Teach Us to Number Our Days”
91. Abiding in the “Shadow of the Almighty”
92. It Is Good to Praise the Lord
93. The Majesty of God
94. Vengeance Belongs Only to God
95. Call to Worship the Lord
96. Declare the Glory of God
97. Rejoice! The Lord Reigns!
98. Sing a New Song to the Lord
99. “Exalt the Lord Our God”
100. “Serve the Lord with Gladness”
101. Commitments of a Holy Life
102. Prayer of an Overwhelmed Saint
103. Bless the Lord, All You People!
104. Psalm Rehearsing Creation
105. Remember, God Keeps His Promises
106. “We Have Sinned”

Book Five: Psalms 107—150

107. God Satisfies the Longing Soul
108. Awake Early and Praise the Lord
109. Song of the Slandered
110. The Coming of the Priest-King-Judge
111. Praise for God’s Tender Care
112. The Blessings of Those Who Fear God
113. The Condescending Grace of God
114. In Praise for the Exodus
115. To God Alone Be the Glory
116. Love the Lord for What He Has Done

Book Five: Psalms 107—150 (Continued)

117. The Praise of All Peoples
118. Better to Trust God than Man
119. An Acrostic in Praise of the Scriptures
120. A Cry in Distress
121. God Is Our Keeper
122. “Pray for the Peace of Jerusalem”
123. Plea for the Mercy of God
124. God Is on Our Side
125. Trust in the Lord and Abide Forever
126. “Sow in Tears . . . Reap in Joy”
127. Children Are God’s Heritage
128. Blessing on the House of the God-Fearing
129. Plea of the Persecuted
130. “My Soul Waits for the Lord”
131. A Childlike Faith
132. Trust in the God of David
133. Beauty of the Unity of the Brethren
134. Praise the Lord in the Evening
135. God Has Done Great Things!
136. God’s Mercy Endures Forever
137. Tears in Exile
138. God Answered My Prayer
139. “Search Me, O God”
140. Preserve Me from Violence
141. “Set a Guard, O Lord, over My Mouth”
142. “No One Cares for My Soul”
143. “Teach Me to Do Your Will”
144. “What Is Man?”
145. Testify to God’s Great Acts
146. “Do Not Put Your Trust in Princes”
147. God Heals the Brokenhearted
148. All Creation Praises the Lord
149. “The Lord Takes Pleasure in His People”
150. “Praise the Lord”

The Book Of

Proverbs

The Book Of Proverbs

The key word in Proverbs is wisdom, “the ability to live life skillfully.” A godly life in an ungodly world, however, is no simple assignment. Proverbs provides God’s detailed instructions for His people to deal successfully with the practical affairs of everyday life: how to relate to God, parents, children, neighbors, and government. Solomon, the principal author, uses a combination of poetry, parables, pithy questions, short stories, and wise maxims to drive strikingly memorable form the common sense and divine perspective necessary to handle life’s issues.

Because Solomon, the pinnacle of Israel’s wise men, was the principal contributor, the Hebrew title of this book is Mishle Shelomoh, “Proverbs of Solomon” (1:1). The Greek title is Paroimiai Salomontos, “Proverbs of Solomon.” The Latin title Liber Proverbiorum, “Book of Proverbs,” combines the words pro “for” and verba “words” to describe the way the proverbs concentrate many words into a few. The Rabbinical writings called Proverbs Sepher Hokhmah, “Book of Wisdom.”

The Author Of Proverbs

Solomon’s name appears at the beginning of the three sections he wrote: 1:1 for chapters 1—9, 10:1 for chapters 10—22:16, and 25:1 for chapters 25—29. According to First Kings 4:32, he spoke 3,000 proverbs and 1,005 songs. Only about 800 of his 3,000 proverbs are included in the two Solomonic collections in this book. No man was better qualified than Solomon to be the principal contributor. He asked for wisdom (1 Kin. 3:5–9) and God granted it to him (1 Kin. 4:29–31) to such a degree that people from foreign lands came to hear him speak (1 Kin. 4:34; 10:1–13, 24). His breadth of knowledge, aptitude, skill, and perception were extraordinary. In every area Solomon brought prosperity and glory to Israel until his latter years (cf. 1 Kin. 11:4).

It is likely that Solomon collected and edited proverbs other than his own. According to Ecclesiastes 12:9, “he pondered and sought out and set in order many proverbs.” The second collection of Solomonic proverbs in 25—29 was assembled by the scribes of Hezekiah because of his interest in spiritually benefiting his subjects with the Word of God. The prophets Isaiah and Micah ministered during Hezekiah’s time, and it has been suggested that they also might have been involved in this collection.

Proverbs 22:17—24:34 consists of “the words of the wise” (22:17; 24:23). Some of these sayings are quite similar to those found in The Wisdom of Amenemope, a document of teachings on civil service by an Egyptian who probably lived between 1000 B.C. and 600 B.C. Wise men of that period went to hear one another, and it is probable that Amenemope borrowed certain aphorisms from Hebrew literature. If the hakamim (“wise men”) lived before Solomon’s time, he may have been the collector and editor of their series of wise sayings.

There is no biblical information about Agur (30) or Lemuel (31). Agur ben Jakeh (30:1) is simply called an oracle, and Lemuel is called a king and an oracle (31:1). Both have been identified with Solomon, but there is no basis for this suggestion.

The Time Of Proverbs

Proverbs is a collection of topical maxims and is not a historical book. It is a product of the wisdom school in Israel. According to Jeremiah 18:18 and Ezekiel 7:26, three groups communicated the divine will to the people of God: prophets imparted the Law; the priests communicated the divine word in visions; and the sages, or elders, gave counsel to the people. The sages provided the practical application of godly wisdom to specific problems and decisions. The “Preacher” of Ecclesiastes is a good example of the wisdom school (Eccl. 1:1, 12; 7:27; 12:8–10). Qoheleth, or “Preacher,” meant one who addresses an assembly: he presided over a “school” of wise men and “taught the people knowledge” (Eccl. 12:9). “My son” in Proverbs and Ecclesiastes evidently refers to the pupil. This was parallel to Samuel’s role of heading Israel’s school of prophets.

Wisdom literature is also found in other countries of the ancient Near East. In Egypt, written examples can be found as early as 2700 B.C. Although the style was similar to Israel’s wisdom literature, the proverbs and sayings of these countries differed from those of Israel in content because they lacked the character of the righteous standards of the Lord.

Solomon’s proverbs were written by 931 B.C., and his proverbs in chapters 25–29 were collected by Hezekiah about 230 years later (Hezekiah reigned from 715 to 686 B.C.). Under Solomon, Israel was at its spiritual, political, and economic summit. Solomon probably wrote his proverbs in his middle years, before his character began to decline into carnality, materialism, and idolatry.

THE CHRIST OF PROVERBS
In Proverbs 8, wisdom is personified and set forth in its perfection. It is divine (8:22–31); it is the source of biological and spiritual life (8:35, 36; 3:18); it is righteous and moral (8:8, 9); and it is available to all who will receive it (8:1–6, 32–35). This wisdom is incarnate in Christ “in whom are hidden all the treasures of wisdom and knowledge” (Col. 2:3). “But of Him you are in Christ Jesus, who became for us wisdom from God—and righteousness and sanctification and redemption” (1 Cor. 1:30; cf. 1 Cor. 1:22–24).

KEYS TO PROVERBS
Key Word: Wisdom—Proverbs is one of the few biblical books that clearly spells out its purpose. The purpose statement in 1:2–6 is twofold: (1) to impart moral discernment and discretion (1:3–5), and (2) to develop mental clarity and perception (1:6, 7). The words “wisdom and instruction” in 1:2 complement each other because wisdom (hokhmah) means “skill” and instruction (musar) means “discipline.” No skill is perfected without discipline, and when a person has skill he has refined to create something beautiful. Proverbs deals with the most fundamental skill of all: practical righteousness and skill for every area of life. This requires that a person reverence God. “The fear of the LORD is the beginning of knowledge, but fools despise wisdom and instruction” (1:5–7).

Proverbs as a whole is designed both to prevent and to remedy ungodly life-styles. The book served as a manual to impart the legacy of wisdom, prudence, understanding, discretion, knowledge, guidance, competence, correction, counsel, and truth—from generation to generation.

Key Verses: Proverbs 1:5–7 and 3:5, 6—“A wise man will hear and increase learning, and a man of understanding will attain wise counsel, to understand a proverb and an enigma, the words of the wise and their riddles. The fear of the LORD is the beginning of knowledge, but fools despise wisdom and instruction” (1:5–7).
“Trust in the LORD with all your heart, and lean not on your own understanding; in all your ways acknowledge Him, and He shall direct your paths” (3:5, 6).

Key Chapter: Proverbs 31—The last chapter of Proverbs is unique in ancient literature, as it reveals a very high and noble concept of woman in these verses: (1) a good woman (31:1, 15, 16, 19), (2) a good wife (31:11, 12, 23, 24), (3) a good mother (31:4, 15, 18, 21, 27), and (4) a good neighbor (31:20–26). Her conduct, concern, speech, and life stand in sharp contrast to the woman pictured in Proverbs 7.

SURVEY OF PROVERBS
Proverbs is the most intensely practical book in the Old Testament because it teaches skillful living in the multiple aspects of everyday life. Its specific precepts include instruction on wisdom and folly, the righteous and the wicked, the tongue, pride and humility, justice and vengeance, the family, laziness and work, poverty and wealth, friends and neighbors, love and lust, anger and strife, masters and servants, and life and death. Proverbs touches upon every area of human relationships, and its principles transcend the bounds of time and culture.

The Hebrew word for “proverb” (mashal) means a comparison or figure of speech to make a pithy but poignant observation. Proverbs have been defined as simple illustrations that expose fundamental realities of life. These maxims are not theoretical but practical; they are easily memorized, based on real-life experience, and designed for use in the mainstream of life. The proverbs are general statements and illustrations of timeless truth, which allow for, but do not condone, exceptions to the rule. The key word is wisdom.

hokhmah, “wisdom”: it literally means “skill” (in living). Wisdom is more than shrewdness or intelligence. Instead, it relates to practical righteousness and moral acumen. The Book of Proverbs may be divided into six sections: the purpose of Proverbs (1:1–7), the proverbs to the youth (1:8–9:18), the proverbs of Solomon (10:1–24:34), the proverbs of Solomon copied by Hezekiah’s men (25:1–29:27), the words of Agur (30:1–33), and the words of King Lemuel (31:1–31).

The Purpose of Proverbs (1:1–7): The brief prologue states the author, theme, and purpose of the book.

The Proverbs to the Youth (1:8–9:18): Following the introduction, there is a series of ten exhortations, each beginning with “My son” (1:8–9:18). These messages introduce the concept of wisdom in the format of a father’s efforts to persuade his son to pursue the path of wisdom in order to achieve godly success in life. Wisdom rejects the invitation of crime and foolishness, rewards seekers of wisdom on every level, and wisdom’s discipline provides freedom and safety (1–4). Wisdom protects one from illicit sensuality and its consequences, from foolish practices and laziness, and from adultery and the lure of the harlot (5–7). Wisdom is to be preferred to folly because of its divine origin and rich benefits (8–9). There are four kinds of people: the wise who obey and increase in wisdom, the simple who need wisdom, the fool who hates and rejects wisdom, and the scorners who arrogantly despise the way of God. The fool is not mentally deficient; he is self-sufficient, ordering his life as if there were no God.

The Proverbs of Solomon (10:1–24:34): There is a minimal amount of topical arrangement in these chapters. There are some thematic clusters (e.g., 26:1–12, 13–16, 20–22), but the usual units are one-verse maxims. It is helpful to study and organize these proverbs according to such specific themes as money and speech. The Solomonic collection consists of 375 proverbs of wisdom in practice, and all but fifteen exhibit type antithetic parallelism, that is, parallels of paired opposite principles. Chapters 10–15 offer a series of self-evident moral truths and all but eighteen proverbs use synonymous parallelism, that is, parallels of paired identical or similar principles. The words of wise men (22:17–24:34) are given in two groups. The first group includes thirty distinct sayings (22:17–24:22), and more are found in the second group (24:23–34).

The Proverbs of Solomon Copied by Hezekiah’s Men (25:1–29:27): This second Solomonic collection was copied and arranged by “the men of Hezekiah” (25:1). These proverbs in chapters 25–29 further develop the themes in the first Solomonic collection.

The Words of Agur (30:1–33): The last two chapters of Proverbs are composed of sayings by two other wise men—Agur and Lemuel. Most of Agur’s material is given in the form of numerical sayings (e.g., “There are three things that are never satisfied, four never say, ‘Enough!’”). These proverbs draw observations from nature and human behavior to teach moral truth.

The Words of King Lemuel (31:1–31): The chapter includes an acrostic of twenty-two verses (the first letter of each verse consecutively follows the complete Hebrew alphabet) portraying a virtuous wife (31:10–31).

OUTLINE OF PROVERBS

I. The Purpose of Proverbs ...... 1:1–7
II. Proverbs to the Youth ..... 1:8–9:18
    A. Obey Parents ........ 1:8, 9
    B. Avoid Bad Company ........ 1:10–19
    C. Seek Wisdom ......... 1:20–2:22
    D. Benefits of Wisdom ......... 3:1–36
    E. Be Kind to Others ........ 3:27–35
    F. Father Says Get Wisdom ......... 4:1–13
    G. Avoid the Wicked ........ 4:14–22
    H. Keep Your Heart ......... 4:23–27
    I. Do Not Commit Adultery ........ 5:1–14
    J. Do Be Faithful to Your Spouse ........ 5:15–23
    K. Avoid Surety ......... 6:1–5
    L. Do Not Be Lazy .......... 6:6–19
    M. Do Not Commit Adultery ...... 6:20–7:27
    N. Praise of Wisdom ......... 8:1–9:18
    O. Foolish Woman ........ 9:13–18

III. Proverbs of Solomon ........ 10:1–24:34
    A. Proverbs Contrasting the Godly and the Wicked .......... 10:1–15:33
    B. Proverbs Encouraging Godly Lives ......... 16:1–22:16
    C. Proverbs Concerning Various Situations ......... 22:17–24:34

IV. Proverbs of Solomon Copied by Hezekiah’s Men ........ 25:1–29:27
    A. Proverbs Regulating Relationships ........ 25:1–26:28
        1. Relationships with Kings ........ 25:1–7
        2. Relationships with Neighbors ....... 25:8–20
        3. Relationships with Enemies ...... 25:21–26
        4. Relationships with Yourself ........ 25:27–28
        5. Relationships with Fools ........ 26:1–12
        6. Relationships with Sluggards .... 26:13–17
        7. Relationships with Gossipers ...... 26:18–28
    B. Proverbs Regulating Various Activities ........ 27:1–29:27

V. The Words of Agur ......... 30:1–33
VI. The Words of King Lemuel ........ 31:1–31
    A. Wisdom for Leaders ........ 31:1–9
    B. Wise Woman ........ 31:10–31

The Book Of

Ecclesiastes

The Book Of Proverbs

The key word in Ecclesiastes is vanity, the futile emptiness of trying to be happy apart from God. The Preacher (traditionally taken to be Solomon—1:1, 12—the wisest, richest, most influential king in Israel’s history) looks at life “under the sun” (1:9) and, from the human perspective, declares it all to be empty. Power, popularity, prestige, pleasure—nothing can fill the God-shaped void in man’s life but God Himself! But once seen from God’s perspective, life takes on meaning and purpose, causing Solomon to exclaim, “Eat . . . drink . . . rejoice . . . do good . . . live joyfully . . . fear God . . . keep His commandments!” Skepticism and despair melt away when life is viewed as a daily gift from God.

The Hebrew title Qoheleth is a rare term, found only in Ecclesiastes (1:1, 2, 12; 7:27; 12:8–10). It comes from the word qahal, “to convoke an assembly, assemble.” Thus, this means “one who addresses an assembly,” “a preacher.” The Greek title, Ecclesiastes, as well as its English title, is derived from this word. Derived from ekklesia, “assembly, congregation, Church,” it simply means “preacher.” The Latin Vulgate Ecclesiastes has been retained as the English title.

The Author Of Ecclesiastes

There are powerful arguments that the author of Ecclesiastes was Solomon.

External Evidence: Jewish talmudic tradition attributes the book to Solomon but suggests that Hezekiah’s scribes may have edited the text (see Prov. 25:1). Solomonic authorship of Ecclesiastes is the standard Christian position, although some scholars, along with the Talmud, believe the work was later edited during the time of Hezekiah or possibly Ezra.

Internal Evidence: The author calls himself “the son of David, king in Jerusalem” in 1:1, 12. Solomon was the best qualified Davidic descendant for the quest in this book. He was the wisest man who ever taught in Jerusalem (see 1:16; 1 Kin. 4:29, 30). The descriptions of Qoheleth’s exploration of pleasure (2:1–3), impressive accomplishments (2:4–6), and unparalleled wealth (2:7–10) were fulfilled only by King Solomon. The proverbs in this book are similar to those in the Book of Proverbs (e.g., Eccl. 7:10). According to 12:9, Qoheleth collected and arranged many proverbs, perhaps referring to the two Solomonic collections in Proverbs. The unity of authorship of Ecclesiastes is supported by the seven references to Qoheleth.

The Time Of Ecclesiastes

Some scholars argue that the literary forms in Ecclesiastes are postexilic, but they are, in fact, unique, and cannot be used in dating this book. The phrase “I was king over Israel in Jerusalem” in 1:16 has been used to suggest a date after Solomon’s time, but there is no basis for this. However, Solomon was the only son of David who reigned over Israel from Jerusalem (1:12).

Ecclesiastes was probably written late in Solomon’s life, about 935 b.c.; if this is so, the great glory that Solomon ushered in early in his reign was already beginning to fade as the division of Israel into two kingdoms would soon take place. Jewish tradition states that Solomon wrote Song of Solomon in his youthful days, Proverbs in his middle years, and Ecclesiastes in his latter years. No doubt as an old man, he looked back over his folly and wasted time due to compromises in his spiritual life (cf. 1 Kin. 11).

There are no references to historical events other than to personal aspects of Qoheleth’s life. The location was Jerusalem (1:1, 12, 16), the seat of Israel’s rule and authority.

The Christ Of Ecclesiastes

Ecclesiastes continually portrays the emptiness and perplexity of life without a relationship with the Lord. Each person has eternity in his heart (3:11), and only Christ can provide ultimate satisfaction, joy, and wisdom. Man’s highest good is found in “the one Shepherd” (12:11) who offers abundant life (John 10:9, 10).

Keys To Ecclesiastes

Key Word: Vanity—Ecclesiastes reports the results of a diligent quest for purpose, meaning, and satisfaction in human life. The Preacher poignantly sees the emptiness and futility of power, popularity, prestige, and pleasure apart from God. The word vanity appears thirty-seven times to express the many things that cannot be understood about life. All earthly goals and ambitions when pursued as ends in themselves lead to dissatisfaction and frustration. Life “under the sun” (used twenty-nine times) seems to be filled with inequities, uncertainties, changes in fortune, and violations of justice. But Ecclesiastes does not give an answer of atheism or skepticism; God is referred to throughout. In fact, it claims that the search for man’s summum bonum must end in God. Satisfaction in life can be found only by looking beyond this world. Ecclesiastes

Survey Of Ecclesiastes

Ecclesiastes is a profound and problematic book. It is the record of an intense search for meaning and satisfaction in life on this earth, especially in view of all the inequities and apparent absurdities that surround us. It takes the perspective of the greatest answers that wisdom under the sun can produce. If the Preacher is identified as Solomon, Ecclesiastes was written from a unique vantage point. Possessing the greatest human, material, and political resources ever combined in one man, he was qualified beyond all others to write this book. Ecclesiastes is extremely difficult to synthesize, and several alternative approaches have been used. The one used here is: the thesis that “all is vanity” (1:1–11), the proof that “all is vanity” (1:12–6:12), and the counsel for living with vanity (7:1–12:14).

The Thesis That “All Is Vanity” (1:1–11): At the outset, in his own introduction, the Preacher declares the theme: “Vanity of vanities, all is vanity” (1:2). Life under the sun proves to be futile and perplexing. Verses 3–11 illustrate this theme in the endless and apparently meaningless cycles found in nature and history.

The Proof That “All Is Vanity” (1:12–6:12): The Preacher describes his multiple quest for meaning and satisfaction as he explores his vast personal resources. He begins with wisdom (1:12–18) but finds that “he who increases knowledge increases sorrow.” Due to his intense perception of reality he experiences just the reverse of “ignorance is bliss.” The Preacher moves from

THE BOOK OF JOEL

THE BOOK OF JOEL

Disaster strikes the southern kingdom of Judah without warning. An ominous black cloud descends upon the land—the dreaded locusts. In a matter of hours, every living green thing has been stripped bare. Joel, God’s spokesman during the reign of Joash (835–796 B.C.), seizes this occasion to proclaim God’s message. Although the locust plague has been a terrible judgment for sin, God’s future judgments during the day of the Lord will make that plague pale by comparison. In that day, God will destroy His enemies, but bring unparalleled blessing to those who faithfully obey Him.

The Hebrew name Yo’el means “Yahweh Is God.” This name is appropriate to the theme of the book, which emphasizes God’s sovereign work in history. The course of nature and nations are all in His hand. The Greek equivalent is Ioel, and the Latin is Joel.

THE AUTHOR OF JOEL

Although there are several other Joels in the Bible, the prophet Joel is known only from this book. In the introductory verse, Joel identifies himself as “the son of Pethuel” (1:1), but nothing else is known of him. His prophecy contains numerous references to Zion and Jerusalem (2:1, 15, 23, 32; 3:1, 16, 17, 20, 21) suggesting that he probably lived not far from Jerusalem. Because of his statements about the priesthood in 1:13, 14 and 2:17, some think Joel was a priest as well as a prophet. In any case, Joel was a clear, concise, and uncompromising preacher of repentance.

THE TIME OF JOEL

Since this book includes no explicit time references, it cannot be dated with certainty. Some commentators assign a late date (usually postexilic) to Joel for these reasons: (1) It does not mention the northern kingdom and indicates it was written after the 722 B.C. demise of Israel. (2) The references to priests but not kings fit the postexilic period. (3) Joel does not refer to Assyria, Syria, or Babylon, perhaps because these countries have already been overthrown. (4) If Joel 3:2 refers to the Babylonian captivity, this also supports the postexilic date. (5) The mention of the Greeks in 3:6 argues for a late date.

Commentators who believe Joel was written in the ninth century B.C. answer the above arguments in this way: (1) Joel’s failure to mention the northern kingdoms is an argument from silence. His prophecy was directed to Judah, not Israel. (2) Other early prophets omit references to a king (Obadiah, Jonah, Nahum, and Habakkuk). This also fits the political situation in 835–796 B.C. when Athaliah usurped the throne upon the death of her son Ahaziah. Joash, the legitimate heir to the throne, was a minor and protected by the high priest Jehoiada. When Athaliah was removed from power in 835, Joash came to the throne but ruled under the regency of Jehoiada. Thus, the prominence of the priests and lack of reference to a king in Joel fits this historical context. (3) It is true that Joel does not refer to Assyria or Babylon, but the countries Joel mentions are more crucial. They include Phoenicia, Philistia, Egypt, and Edom—countries prominent in the ninth century but not later. Assyria and Babylon are not mentioned because they had not yet reached a position of prominence. If Joel was postexilic, a reference to Persia would be expected. (4) Joel 3:2 does not refer to the Babylonian captivity but to an event that has not yet occurred. (5) Greeks are mentioned in Assyrian records from the eighth century B.C. It is just an assumption to say that the Hebrews had no knowledge of the Greeks at an early date.

The evidence seems to favor a date of about 835 B.C. for Joel. Since Joel does not mention idolatry, it may have been written after the purge of Baal worship and most other forms of idolatry in the early reign of Joash under Jehoiada the priest. As an early prophet of Judah, Joel would have been a contemporary of Elisha in Israel.

THE CHRIST OF JOEL

Christ promised to send the Holy Spirit after His ascension to the Father (John 16:7–15; Acts 1:8). When this was fulfilled on the day of Pentecost, Peter said, “This is what was spoken by the prophet Joel” (Joel 2:28–32; Acts 2:16–21). Joel also portrays Christ as the One who will judge the nations in the Valley of Jehoshaphat in 3:2, 12.

KEYS TO JOEL

Key Word: The Great and Terrible Day of the Lord — The key theme of Joel is the day of the Lord in retrospect and prospect. Joel uses the terrible locust plague that had recently occurred in Judah to illustrate the coming day of judgment when God will directly intervene in human history to vindicate His righteousness. This will be a time of unparalleled retribution upon Israel (2:1-11) and the whole nation (3:1-17), but this time will culminate in great blessing and salvation for all who trust in the Lord (2:18-32; 3:18-21). "And it shall come to pass that whoever calls on the name of the LORD shall be saved" (2:32).
Joel is written as a warning to the people of Judah of their need to turn humbly to the Lord with penitent hearts (2:12-17) so that God can bless rather than buffet them. If they continue to spurn God's gracious call to repentance, judgment will be inevitable. Joel stresses the sovereign power of God over nature and nations, and points out how God uses nature to get the attention of people.
Key Verses: Joel 2:11, 28, 29-"The LORD gives voice before His army, for His camp is very great; for strong is the One who executes His word. For the day of the LORD is great and very terrible; who can abide it?" (2:11). "And it shall come to pass afterward that I will pour out My Spirit on all flesh; your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions; and also on My menservants and on My maidser-vants I will pour out My Spirit in those days" (2:28, 29).
Key Chapter: Joel 2-The prophet calls for Judah's repentance and promises God's repen-tance (2:13, 14) from His planned judgment upon Judah if they do indeed turn to Him. Though the offer is clearly given, Judah continues to rebel against the Lord, and judgment is to follow. In that judgment, however, is God's promise of His later outpouring, fulfilled initially on the day of Pentecost (Acts 2:16ff.) and ultimately

Survey Of Joel

The brief book Joel develops the crucial theme of the coming day of the Lord (1:15; 2:1, 2, 11, 31; 3:14, 18). It is a time of awesome judgment upon people and nations that have rebelled against God. But it is also a time of future blessing upon those who have trusted in Him. The theme of disaster runs throughout the book (locust plagues, famine, raging fires, invading armies, celestial phenomena), but promises of hope are interspersed with the pronouncements of coming judgment. The basic outline of Joel is the day of the Lord in retrospect (1:1–20) and the day of the Lord in prospect (2:1–3:21).

The Day of the Lord in Retrospect (1:1–20): Joel begins with an account of a recent locust plague that has devastated the land. The cloud of insects has stripped the grapevines and fruit trees and ruined the grain harvest. The economy has been brought to a further standstill by a drought and the people are in a desperate situation.

The Day of the Lord in Prospect (2:1–3:21): Joel makes effective use of this natural catastrophe as an illustration of a far greater judgment to come. Compared to the terrible day of the Lord, the destruction by locusts will seem insignificant: “The land will be invaded by a swarming army; like locusts they will be speedy and voracious. The desolation caused by this army will be dreadful: ‘The day of the Lord is great and very terrible; who can endure it?’” (2:11).

Even so, it is not too late for the people to avert disaster. The prophetic warning is designed to bring them to the point of repentance (2:12–17). “‘Now, therefore,’ says the Lord, ‘turn to me with all your heart, with fasting, with weeping, and with mourning’” (2:12). But God’s gracious offer falls on deaf ears.
Ultimately, the swimming, Creeping, Stripping, and growing locusts (1:4;2:25) will come again in a fiercer form. But God promises that judgement will be followed by great blessing in a material (2:18-27) and spiritual (2:28-32) sense. These rich promises are followed by a solemn description of the judgment of all nations in the valley of decision (3:14) in the end times. The nations will give an account of themselves to the God of Israel who will judge those who haverebelled against Him. God alone controls the course of history. "So you shall know that I am the LORD your God, dwelling in Zion My holy mountain" (3:17). Joel ends with the kingdom blessings upon the remnant of faithful Judah: "But Judah shall abide forever, and Jerusalem from generation to generation" (3:20).

OUTLINE OF JOEL

I. The Day of the Lord in Retrospect ......... 1:1–20
  A. The Past Day of the Locust ......... 1:1–12
  B. The Past Day of the Drought ........ 1:13–20

II. The Day of the Lord in Prospect .......... 2:1–3:21
  A. The Imminent Day of the Lord ......... 2:1–27
    1. Prophecy of the Imminent Invasion of Judah .. 2:1–11
    2. Conditional Promise of the Salvation of Judah 2:12–27

  B. The Ultimate Day of the Lord ......... 2:28–3:21
    1. Last Events Before the Terrible Day of the Lord ...... 2:28–32
    2. Events of the Terrible Day ......... 3:1–21
      a. Judgment on the Gentiles ........ 3:1–15
      b. Restoration of Judah ........ 3:16–21

The Book of Amos

The Book of Amos

Amos prophesies during a period of national optimism in Israel. Business is booming and boundaries are bulging. But below the surface, greed and injustice are festering. Hypocritical religious motions have replaced true worship, creating a false sense of security and a growing callousness to God’s disciplining hand. Famine, drought, plagues, death, destruction—nothing can force the people to their knees.

Amos, the farmer-turned-prophet, lashes out unflinchingly, trying to visualize the nearness of God’s judgment and mobilize the nation to repentance. The nation, like a basket of rotting fruit, stands ripe for judgment because of its hypocrisy and spiritual indifference.

The name Amos is derived from the Hebrew root amas, “to lift a burden, to carry.” Thus, his name means “Burden” or “Burden-Bearer.” Amos lives up to the meaning of his name by bearing up under his divinely given burden of declaring judgment to rebellious Israel. The Greek and Latin titles are both transliterated in English as Amos.

The Author of Amos

The only Old Testament book that bears this name is this book. (He should not be confused with Amos, the father of Isaiah.) Concerning his background, Amos said, “I was no prophet, nor was I a son of a prophet, but I was a herdsman and a tender of sycamore fruit” (7:14). But he was gripped by God and divinely commissioned to bring his prophetic burden to Israel (3:8; 7:15). He came from the rural area of Tekoa in Judah, twelve miles south of Jerusalem, where he raised a special breed of small sheep that produced wool of the best quality. As a grower of production wood of the sycamore fig trees, he had to puncture the fruit before it ripened to allow the insects inside to escape. It ripened to allow the insects inside to escape. It ripened to allow the insects inside to escape. It ripened to allow the insects inside to escape. It ripened to allow the insects inside to escape. (repetition kept exactly as in image) It ripened to allow the insects inside to escape. It ripened to allow the insects inside to escape.

Amos lived a disciplined life, and his knowledge of the wilderness often surfaces in his messages (cf. 3:4, 5, 12; 5:8, 19; 9:9). Amos was from the country, but he was well-educated in the Scriptures. His keen sense of morality and justice is obvious, and his objective appraisal of Israel’s spiritual condition was not well received, especially since he was from Judah. He delivered his message in Bethel because it was the residence of the king of Israel and a center of idolatry. His frontal attack on the greed, injustice, and self-righteousness of the people of the northern kingdom made his words unpopular.

The Time of Amos

Amos prophesied “in the days of Uzziah king of Judah, and in the days of Jeroboam the son of Joash, king of Israel, two years before the earthquake” (1:1). Uzziah reigned from 767 to 739 B.C. and Jeroboam II reigned from 782 to 753 B.C., leaving an overlap from 767 to 753 B.C. Over two hundred years later, Zechariah referred to this earthquake in Uzziah’s reign (Zech. 14:5). Amos 7:11 anticipates the 722 B.C. Assyrian captivity of Israel and indicates that at the time of writing, Jeroboam II was not yet dead. Thus, Amos prophesied in Bethel about 755 B.C. Astronomical calculations indicate that a solar eclipse took place in Israel on June 15, 763 B.C. This event was probably fresh in the minds of Amos’s hearers (see 8:9).

Amos ministered after the times of Obadiah, Joel, and Jonah and just before Hosea, Micah, and Isaiah. At this time Uzziah reigned over a prosperous and militarily successful Judah. He fortified Jerusalem and subdued the Philistines, the Ammonites, and the Edomites. In the north, Israel was ruled by the capable King Jeroboam II. Economic and military circumstances were almost ideal, but prosperity only increased the materialism, immorality, and injustice of the people (cf. 3:10; 4:1; 5:10–12; 6:4–6). During this time Assyria, Babylon, Syria, and Egypt were in a state of decline, allowing Israel and Judah to thrive. But while the outward conditions looked good, inwardly the nation was corrupt. God found it hard to imagine the coming disaster predicted by Amos. However, it was only three decades until the downfall of Israel.

The Christ of Amos

The clearest anticipation of Christ in Amos is found at the end of the book. He has all authority to judge (1:1–9:10), but He will also restore His people (9:11–15).

Keys to Amos

Key Word: The Judgment of Israel-The basic theme of Amos is the coming judg-ment of Israel because of the holiness of Yahweh and the sinfulness of His covenant people. Amos unflinchingly and relentlessly visualizes the causes and course of Israel's quickly approaching doom. God is gracious and patient, but His justice and righteousness will not allow sin to go unpunished indefinitely. The sins of Israel are heaped as high as heaven: empty ritualism, oppression of the poor, idolatry, deceit, self-righteousness, arro-gance, greed, materialism, and callousness. The people have repeatedly broken every aspect of their covenant relationship with God. Neverthe-less, God's mercy and love are evident in His offer of deliverance if the people will only turn back to Him. God graciously sends Amos as a reformer to warn the people of Israel of their fate if they refuse to repent. But they reject his plea, and the course of judgment cannot be altered. Key Verses: Amos 3:1, 2; 8:11, 12-"Hear this word that the LORD has spoken against you, О children of Israel, against the whole family which I brought up from the land of Egypt, saying: You only have I known of all the families of the earth; therefore I will punish you for all your iniquities" (3:1, 2). "'Behold, the days are coming,' says the Lord GOD, 'that I will send a famine on the land, not a famine of bread, nor a thirst for water, but of hearing the words of the LORD; they shall wander from sea to sea, and from north to east; they shall run to and fro, seeking the word of the LORD, but shall not find it'" (8:11, 12).
Key Chapter: Amos 9-Set in the midst of the harsh judgments of Amos are some of the greatest prophecies of restoration of Israel anywhere in Scripture. Within the scope of just five verses the future of Israel becomes clear, as the Abrahamic, Davidic, and Palestinian covenants are focused on their climactic fulfillment in the return of the Messiah.

Survey Of Amos

Amos’s message of the coming doom of the northern kingdom of Israel seems preposterous to the people. Unsurprisingly, Amos’s earnest and forceful message against Israel’s sins and abuses is poorly received. The prophet of Israel’s Indian summer presents a painfully clear message: “prepare to meet your God, O Israel” (4:12). The four divisions of Amos are: the eight prophecies (1:1—2:16), the three sermons (3:1—6:14), the five visions (7:1—9:10), and the five promises (9:11–15).

The Eight Prophecies (1:1—2:16): Amos is called by God to the unenviable task of leaving his homeland in Judah to preach a harsh message of judgment to Israel. Each of his eight oracles in chapters 1 and 2 begins with the statement “For three transgressions of . . . and for four.” The fourth transgression is equivalent to the last straw; the iniquity of each of the eight countries is full. Amos begins with the nations that surround Israel as his catalog of catastrophes gradually spirals in on Israel herself. Seven times God declares, “I will send a fire” (1:4, 7, 10, 12, 14; 2:2, 5), a symbol of judgment.

The Three Sermons (3:1—6:14): In these chapters, Amos delivers three sermons, each beginning with the phrase “Hear this word” (3:1; 4:1; 5:1). The first sermon (3) is a general pronouncement of judgment because of Israel’s iniquities. The second sermon (4) exposes the crimes of the people and describes the ways God has chastened them in order to draw them back to Himself. Five times He says, “Yet you have not returned to Me” (4:6, 8, 9, 10, 11). The third sermon (5 and 6) lists the sins of the house of Israel and calls the people to repent. But they hate integrity, justice, and compassion, and their refusal to turn to Yahweh will lead to their exile. Although they arrogantly wallow in luxury, their time of prosperity will suddenly come to an end.

The Five Visions (7:1—9:10): Amos’s three sermons are followed by five visions of coming judgment upon the northern kingdom. The third two judgments of locusts and fire do not come to pass because of Amos’s intercession. The third vision of the plumb line is followed by the only narrative section in the book (7:10–17). Amaziah, the priest of Bethel, wants Amos to go back to Judah. The fourth vision pictures Israel as a basket of rotten fruit, overripe for judgment. The fifth vision is a relentless portrayal of Israel’s unavoidable judgment.

The Five Promises (9:11–15): Amos has hammered upon the theme of divine retribution in his oracles, sermons, and visions. Nevertheless, he ends his book with a message of hope and restoration for Israel. The ruined dynasty of David will be rebuilt, the land will be healed, and prosperity will return.

Outline Of Amos

I. Introduction to Amos .......... 1:1, 2

II. The Eight Judgments ........ 1:3—2:16
A. Judgment on Damascus .......... 1:3–5
B. Judgment on Gaza ......... 1:6–8
C. Judgment on Tyre .......... 1:9, 10
D. Judgment on Edom .......... 1:11, 12
E. Judgment on Ammon ........... 1:13–15
F. Judgment on Moab .......... 2:1–3
G. Judgment on Judah .......... 2:4, 5
H. Judgment on Israel ........ 2:6–16

III. The Three Sermons of Judgment ........ 3:1—6:14
A. The First Sermon: Israel’s Present ........ 3:1–15
   1. Israel’s Judgment Is Deserved ........... 3:1–10
   2. Israel’s Judgment Is Described ........ 3:11–15

B. The Second Sermon: Israel’s Past ........ 4:1–5
   1. Israel’s Judgment Is Deserved ........... 4:1–5
   2. Israel’s Judgment Is Demonstrated .......... 4:6–11
   3. Israel’s Judgment Is Described ........ 4:12, 13

C. The Third Sermon: Israel’s Future ........ 5:1–6:14
   1. Israel’s Judgment Is Deserved ........... 5:1–15
   2. Israel’s Judgment Is Described ........ 5:16–6:14
     a. The First Woe of Judgment ............. 5:16–27
     b. The Second Woe of Judgment ............. 6:1–14

IV. The Five Visions of Judgment ......... 7:1—9:10
A. Vision of the Locusts ........ 7:1–3
B. Vision of the Fire ............ 7:4–6
C. Vision of the Plumb Line .......... 7:7–9
D. Opposition of Amaziah ......... 7:10–17
   (Historical Parenthesis)
E. Vision of the Summer Fruit ........ 8:1–14
F. Vision of the Stricken Doorposts ............. 9:1–10

V. The Five Promises of the Restoration of Israel .... 9:11–15

THE BOOK OF OBADIAH

THE BOOK OF OBADIAH

A struggle that began in the womb between twin brothers, Esau and Jacob, eventuates in a struggle between their respective descendants, the Edomites and the Israelites. For the Edomites’ stubborn refusal to aid Israel, first during the time of wilderness wandering (Num. 20:14–21) and later during a time of invasion, they are roundly condemned by Obadiah. This little-known prophet describes their crimes, tries their case, and pronounces their judgment: total destruction.

The Hebrew name Obadyah means “Worshiper of Yahweh” or “Servant of Yahweh.” The Greek title in the Septuagint is Obadiou, and the Latin title in the Vulgate is Abdias.

THE AUTHOR OF OBADIAH

Obadiah was an obscure prophet who probably lived in the southern kingdom of Judah. Nothing is known of his hometown or family, but it is not likely that he came out of the kingly or priestly lineage, because his father is not named (1:1). There are twelve men named Obadiah in the Old Testament, and attempts to identify the author of this book with one of the twelve have failed. Four of the better prospects are: (1) the officer in Ahab’s palace who hid God’s prophets in a cave (1 Kin. 18:3); (2) one of the officials sent out by Jehoshaphat to teach the law in the cities of Judah (2 Chr. 17:7); (3) one of the overseers who took part in repairing the temple under Josiah (2 Chr. 34:12); or (4) a priest in the time of Nehemiah (Neh. 10:5).

THE TIME OF OBADIAH

Obadiah mentions no kings, so verses 10–14 provide the only historical reference point to aid in determining the book’s time and setting. However, scholars disagree about which invasion of Jerusalem Obadiah had in mind. There are four possibilities: (1) In 926 B.C., Shishak of Egypt plundered the temple and palace of Jerusalem in the reign of Rehoboam (1 Kin. 14:25, 26). At this time, Edom was still subject to Judah. This does not fit Obadiah 10–14, which indicates that Edom was independent of Judah. (2) During the reign of Jehoram (848–841 B.C.), the Philistines and Arabians invaded Judah and looted the palace (2 Chr. 21:16, 17). Edom revolted during the reign of Jehoram and became a bitter antagonist (2 Kin. 8:20–22; 2 Chr. 21:8–20). This fits the description of Obadiah. (3) In 790 B.C., King Jehoash of Israel invaded Judah (2 Kin. 14:8–14). But the invaders were “strangers.” This would be an inappropriate term for describing the army of the northern kingdom. (4) In 586 B.C., Nebuchadnezzar of Babylon defeated and destroyed Jerusalem (2 Kin. 24 and 25).

The two best candidates are (2) and (4). Obadiah 10–14 seems to fit (2) better than (4) because it does not indicate the total destruction of the city, which took place when Nebuchadnezzar burned the palace and temple and razed the walls. And Nebuchadnezzar certainly would not have “cast lots for Jerusalem” (11) with anyone. Also, all of the other prophets who speak of the destruction of 586 B.C. identify Nebuchadnezzar and the Babylonians as the agents; but Obadiah leaves the enemy unidentified. For these and other reasons, it appears likely that the plundering of Jerusalem written of in Obadiah was by the Philistines between 848 and 841 B.C. This would make the prophet a contemporary of Elijah. The Obadiah would be the earliest of the writing prophets, predating Joel by a few years.

The history of Edom began with Esau who was also called Edom (“Red”) because he sold his birthright to his twin brother Jacob for red pottage. The Edomites absorbed the Horites, the original inhabitants, and refused to allow Israel to pass through their land on the way to Canaan. The Edomites opposed Saul and were subdued under David and Solomon. They fought against Jehoshaphat and successfully rebelled against Jehoram. They were again conquered by Judah under Amaziah, but they regained their freedom during the reign of Ahaz. Edom was later controlled by Assyria and Babylon; and in the fifth century B.C. the Edomites were forced by the Nabateans to leave their territory. They moved to the area of southern Palestine and became known as Idumaeans. Herod the Great, an Idumaean, became king of Judea under Rome in 37 B.C. In a sense, the enmity between Esau and Jacob was continued in Herod’s attempt to murder Jesus. The Idumaeans participated in the rebellion of Jerusalem against Rome and were defeated along with the Jews by Titus in A.D. 70. Ironically, the Edomites applauded the destruction of Jerusalem in 586 B.C. (see Ps. 137:7) but died trying to defend it in A.D. 70. After that time they were never heard of again. As Obadiah predicted, they would be “cut off forever” (10); “and no survivor shall remain of the house of Esau” (18).

THE CHRIST OF OBADIAH

Christ is seen in Obadiah as the Judge of the nations (15–16), the Savior of Israel (17–20), and the Possessor of the kingdom (21).

KEYS TO OBADIAH

Key Word: The Judgment of Edom—The major theme of Obadiah is a declaration of Edom’s coming doom because of its arrogance and cruelty to Judah: “I will make you small among the nations” (2); “the pride of your heart has deceived you” (3); “how you will be cut off!” (5); “how Esau shall be searched out!” (6); “your mighty men, O Teman, shall be dismayed” (9); “shame shall cover you” (10); “you shall be cut off forever” (10); “as you have done, it shall be done to you” (15). Even the last few verses, which primarily deal with Israel, speak of Edom’s downfall (17–21). The secondary theme of Obadiah is the future restoration of Israel and faithfulness of Yahweh to His covenant promises. God’s justice will ultimately prevail.

Key Verses: Obadiah 10 and 21—“For your violence against your brother Jacob, shame shall cover you, and you shall be cut off forever” (10).
“Then saviors shall come to Mount Zion to judge the mountains of Esau, and the kingdom shall be the Lord’s” (21).

SURVEY OF OBADIAH

Obadiah is the shortest book in the Old Testament (twenty-one verses), but it carries one of the strongest messages of judgment in the Old Testament. For Edom there are no pleas to return, no words of consolation or hope. Edom’s fate is sealed, and there are no conditions for possible deliverance. God will bring total destruction upon Edom, and there will be no remnant. Obadiah is Edom’s day in court, complete with Edom’s arraignment, indictment, and sentence. This prophet of poetic justice describes how the Judge of the earth will overthrow the pride of Edom and restore the house of Jacob.

The two sections of Obadiah are: the judgment of Edom (1–18) and the restoration of Israel (19–21).

The Judgment of Edom (1–18): The first section of Obadiah makes it clear that the coming overthrow of Edom is a certainty, not a condition. Edom is arrogant (3) because of its secure position in Mount Seir, a mountainous region south of the Dead Sea. Its capital city of Sela (Petra) is protected by a narrow canyon that prevents invasion by an army. But God says this will make no difference. Even a thief does not take everything, but when God destroys Edom it will be totally ransacked. Nothing will avert God’s complete judgment. Verses 10–14 describe Edom’s major crime of gloating over the invasion of Jerusalem. Edom rejoiced when foreigners plundered Jerusalem, and became as one of them. On the day when she should have been allies with Judah, she instead became an aggressor against Judah. Edom will eventually be judged during the coming day of the Lord when Israel “shall be a fire, ... but the house of Esau shall be stubble” (18).

The Restoration of Israel (19–21): The closing verses give hope to God’s people that they will possess not only their own land, but also that of Edom and Philistia.

THE BOOK OF

MICAH

THE BOOK OF MICAH

Micah, called from his rustic home to be a prophet, leaves his familiar surroundings to deliver a stern message of judgment to the princes and people of Jerusalem. Burdened by the abusive treatment of the poor by the rich and influential, the prophet turns his verbal rebukes upon any who would use their social or political power for personal gain. One-third of Micah's book exposes the sins of his countrymen; another third pictures the punishment God is about to send; and the final third holds out the hope of restoration once that discipline has ended. Through it all, God's righteous demands upon His people are clear: "to do justly, to love mercy, and to walk humbly with your God" (6:8).

The name Michayahu ("Who Is Like Yahweh?") is shortened to Michaia. In 7:18, Micah hints at his own name with the phrase "Who is a God like You?" The Greek and Latin titles of this book are Michaias and Micha.

THE AUTHOR OF MICAH

Micah's hometown of Moresheth Gath (1:14) was located about twenty-five miles southwest of Jerusalem on the border of Judah and Philistia, near Gath. Like Amos, Micah was from the country. His family and occupation are unknown, but Moresheth was in a productive agricultural belt. Micah was not as aware of the political situation as Isaiah or Daniel, but he showed a profound concern for the sufferings of the people. His clear sense of prophetic calling is seen in 3:8: "But truly I am full of power by the Spirit of the Lord, and of justice and might, to declare to Jacob his transgression and to Israel his sin."

THE TIME OF MICAH

The first verse indicates that Micah prophesied in the days of Jotham (739–731 b.c.), Ahaz (731–715 b.c.), and Hezekiah (715–686 b.c.), kings of Judah. Although Micah deals primarily with Judah, he also addresses the northern kingdom of Israel and predicts the fall of Samaria (1:6). Much of his ministry, therefore, took place before the Assyrian captivity of Israel in 722 b.c. His strong denunciations of idolatry and immorality also suggest that his ministry largely preceded the sweeping religious reforms of Hezekiah. Thus, Micah's prophecies ranged from about 735 to 710 b.c. He was a contemporary of Hosea in the northern kingdom and of Isaiah in the court of Jerusalem.

After the prosperous reign of Uzziah in Judah (767–739 b.c.), his son, Jotham, came to power and followed the same policies (739–731 b.c.). He was a good king, although he failed to remove the idolatrous high places. Under the wicked King Ahaz (731–715 b.c.), Judah was threatened by the forces of Assyria and Syria. Hezekiah (715–686 b.c.) opposed the Assyrians and successfully withstood an Assyrian siege with the help of God. He was an unusually good king who guided the people of Judah back to a proper course in their walk with God.

During the ministry of Micah, the kingdom of Israel continued to crumble inwardly and outwardly until its collapse in 722 b.c. The Assyrian Empire under Tiglath-Pileser III (745–727 b.c.), Shalmaneser V (727–722 b.c.), Sargon II (722–705 b.c.), and Sennacherib (705–681 b.c.) reached the zenith of its power and became a constant threat to Judah. Babylon was still under Assyrian domination, and Micah's prediction of future Babylonian captivity for Judah (4:10) must have seemed unlikely.

THE CHRIST OF MICAH

Micah 5:2 is one of the clearest and most important of all Old Testament prophecies: "But you, Bethlehem Ephrathah, though you are little among the thousands of Judah, yet out of you shall come forth to Me the One to be ruler in Israel, whose goings forth have been from of old, from everlasting." This prophecy about the birthplace and eternity of the Messiah was made seven hundred years before His birth. The chief priests and scribes paraphrased this verse in Matthew 2:5, 6 when questioned about the birthplace of the Messiah. Micah 2:12, 13; 4:1-8; and 5:4, 5 offer some of the best Old Testament descriptions of the righteous reign of Christ over the whole world.

KEYS TO MICAH

Key Word: The Judgment and Restoration of Judah—Micah exposes the injustice of Judah and the righteousness and justice of Yahweh. About one-third of the book indicts Israel and Judah for specific sins, including oppression; bribery among judges, prophets, and priests; exploitation of the powerless; covetousness; cheating; violence; and pride. Another third of Micah predicts the judgment that will come as a result of those sins. The remaining third of the book is a message of hope and consolation. God's justice will triumph and the divine Deliverer will come. True peace and justice will prevail only when the Messiah reigns. The "goodness and severity of God" (Rom. 11:22) are illustrated in Micah's presentation of divine judgment and pardon. This book emphasizes the integral relationship between true spirituality and social ethics. Micah 6:8 summarizes what God wants to see in His people: “justice and equity tempered with mercy and compassion, as the result of a humble and obedient relationship with Him.”

Key Verses: Micah 6:8; 7:18 — “He has shown you, O man, what is good; and what does the Lord require of you but to do justly, to love mercy, and to walk humbly with your God?” (6:8).

“Who is a God like You, pardoning iniquity and passing over the transgression of the remnant of His heritage? He does not retain His anger forever, because He delights in mercy” (7:18).

Key Chapters: Micah 6; 7 — The closing section of Micah describes a courtroom scene. God has a controversy against His people, and He calls the mountains and hills together to form the jury as He sets forth His case. The people have replaced heartfelt worship with empty ritual, thinking this is all God demands. They have divorced God’s standards of justice from their daily dealings in order to cover their unscrupulous practices. They have failed to realize what the Lord requires of man. There can only be one verdict: guilty.

Nevertheless, the book closes on a note of hope. The same God who executes judgment also delights to extend mercy. “Who is a God like You, pardoning iniquity and passing over the transgression of the remnant of His heritage? He does not retain His anger forever, because He delights in mercy” (7:18). No wonder the prophet exclaims, “Therefore I will look to the Lord; I will wait for the God of my salvation; my God will hear me” (7:7).

Survey Of Micah

Micah is the prophet of the downtrodden and exploited people of Judean society. He prophesis during a time of great social injustice and boldly opposes those who impose their power upon the poor and weak for selfish ends. Corrupt rulers, false prophets, and ungodly priests all become targets for Micah's prophetic barbs. Micah exposes judges who are bought by bribes and merchants who use deceptive weights. The pollution of sin has permeated every level of society in Judah and Israel. The whole earth is called to witness God's indictment against His people (1:2; 6:1, 2), and the guilty verdict leads to a sentence of destruction and captivity. However, while the three major sections begin with con-demnation (1:2-2:11; 3:6), they all end on a clear note of consolation (2:12, 13; 4; 5; 7). After sin is punished and justice is established, "He will again have compassion on us, and will subdue our iniquities. You will cast all our sins into the depths of the sea" (7:19). The three sections of Micah are: the prediction of judgment (1-3), the prediction of restoration (4 and 5), and the plea for repentance (6 and 7). The Prediction of Judgment (1–3): Micah begins by launching into a general declaration of the condemnation of Israel (Samaria) and Judah (Jerusalem). Both kingdoms will be overthrown because of their rampant treachery. Micah uses a series of wordplays on the names of several cities of Judah in his lamentation over Judah’s coming destruction (1:10–16). This is followed by some of the specific causes for judgment: premeditated schemes, covetousness, and cruelty. Nevertheless, God will regather a remnant of His people (2:12, 13). The prophet then systematically condemns the princes (3:1–4) and the prophets (3:5–8) and concludes with a warning of coming judgment (3:9–12).

The Prediction of Restoration (4 and 5): Micah then moves into a two-chapter message of hope, which describes the reinstitution of the kingdom (4:1–5) and the intervening captivity of the kingdom (4:6–5:1), concluding with the coming Ruler of the Kingdom (5:2-15). This prophetic focus gradually narrows from the nations to the remnant to the king.
The plea for the Repentance (6 and 7): : In His two people, God calls them into court and presents an unaswerable case aganist them. The people have spurned God's grace, choosing instead to revel in wickedness. Micah concludes with a sublime series of promises that the Lord will pardon their iniquity and renew their nation in accordance with His covenant.

Outline of Micah

I. The Prediction of Judgment .......... 1:1–3:12
  A. Introduction to the Book of Micah ......... 1:1
  B. The Judgment on the People ......... 1:2–2:13
    1. Judgment on Samaria ........ 1:2–8
    2. Judgment on Judah .......... 1:9–16
    3. Cause of the Judgment ......... 2:1–11
    4. Promise of Future Restoration ............. 2:12, 13
  C. The Judgment on the Leadership ............ 3:1–12
    1. Judgment on Princes .......... 3:1–4
    2. Judgment on Prophets ......... 3:5–8
    3. Promise of Future Judgment ........ 3:9–12

II. The Prediction of Restoration ............. 4:1–5:15
  A. The Promise of the Coming Kingdom ......... 4:1–5
  B. The Promise of the Coming Captivities ........ 4:6–5:1
  C. The Promise of the Coming King ............ 5:2–15
    1. Birth of the Messiah ......... 5:2
    2. Rejection of the Messiah .......... 5:3
    3. Work of the Messiah .......... 5:4–15

III. The Plea for Repentance ........... 6:1–7:20
  A. The First Plea of God ......... 6:1–9
    1. God Pleads ......... 6:1–5
    2. Micah Replies .............. 6:6–9
  B. The Second Plea of God ........ 6:10–16
    1. God Pleads ......... 6:10–16
    2. Micah Replies .............. 7:1–6
  C. The Promise of Final Salvation ............ 7:7–20

THE BOOK OF

NAHUM

THE BOOK OF NAHUM

“For everyone to whom much is given, from him much will be required” (Luke 12:48). Nineveh had been given the privilege of knowing the one true God. Under Jonah’s preaching this great gentile city had repented, and God graciously stayed His judgment. However, a hundred years later, Nahum proclaims the downfall of this same city. The Assyrians have forgotten their revival and have returned to their habits of violence, idolatry, and arrogance. As a result, Babylon will so destroy the city that no trace of it will remain—a prophecy fulfilled in painful detail.

The Hebrew word nahum (“comfort, consolation”) is a shortened form of Nehemiah (“Comfort of Yahweh”). The destruction of the capital city of Assyria is a message of comfort and consolation to Judah and all who live in fear of the cruelty of the Assyrians. The title of this book in the Greek and Latin Bibles is Naoum and Naum.

THE AUTHOR OF NAHUM

The only mention of Nahum in the Old Testament is found in 1:1 where he is called an Elkoshite. At least four locations have been proposed for Elkosh: (1) A tradition identifies Elkosh with Al-Qush in Iraq, north of the site of ancient Nineveh, on the Tigris River. (2) Jerome believed that Elkesi, a city near Ramah in Galilee, was Elkosh because of the similarity of the consonants. (3) Capernaum means “City of Nahum” (Kephar Nahum), and many believe that the name Elkosh was changed to Capernaum in Nahum’s honor. (4) Most conservative scholars believe that Elkosh was a city of southern Judah (later called Elcesi) between Jerusalem and Gaza. This would make Nahum a prophet of the southern kingdom and may explain his interest in the triumph of Judah (1:15; 2:2).

THE TIME OF NAHUM

The fall of Nineveh to the Babylonians in 612 B.C. is seen by Nahum as a future event. Critics who deny predictive prophecy naturally date Nahum after 612 B.C., but this is not based upon exegetical or historical considerations. Nahum 3:8–10 refers to the fall of Thebes as a recent event, so this book must be dated after 664 B.C., the year when this took place. Thus, Nahum can safely be placed between 663 and 612 B.C. Thebes was restored a decade after its defeat, and Nahum’s failure to mention this restoration has led several scholars to the conclusion that Nahum was written before 654 B.C. The fact that Nahum mentions no king in the introduction to his book (1:1) may point to the reign of the wicked King Manasseh (686–642 B.C.).

The conversion of the Ninevites under Jonah’s message of judgment took place about 760 B.C. The revival was evidently short-lived because the Assyrians soon returned to their ruthless practices. In 722 B.C., Sargon II of Assyria destroyed Samaria, the capital of the northern kingdom of Israel, and scattered the ten tribes. Led by Sennacherib, the Assyrians came close to capturing Jerusalem in the reign of King Hezekiah in 701 B.C. (2 Kings 18–19; cf. 2 Chr. 32; Isa. 36–37). Assyria reached the peak of prosperity and power under Ashurbanipal (669–633 B.C.). This king extended Assyria’s influence farther than any of his predecessors. Nineveh became the mightiest city on earth with walls 100 feet high and fortified by fifteen gates. The circumference of the city was about eight miles, and the walls were so broad that three chariots could be driven abreast along the top of the walls. In addition, an outer wall protected the suburbs of Nineveh and an inner wall 100 feet high rose above it. Nineveh appeared impregnable and could withstand a twenty-year siege. Thus, Nahum’s prophecy of Nineveh’s overthrow seemed impossible of fulfillment. Yet Assyrian power faded under Ashurbanipal’s sons, Ashur-etil-ilani (633–629 B.C.) and Sinsharishkun (629–612 B.C.), Nahum predicted that Nineveh would end “with an overflowing flood” (1:8), and this is precisely what occurred. The Tigris River overflowed its banks and destroyed part of Nineveh’s wall. The Babylonians invaded through this breach in the wall, plundered the city, and set it on fire. Nahum also predicted that Nineveh would “be hidden” (3:11). After its destruction in 612 B.C. the site was not discovered until A.D. 1842.

THE CHRIST OF NAHUM

While there are no direct messianic prophecies in Nahum, the divine attributes in 1:2–8 are consistent with Christ’s work as the Judge of the nations in His second advent.

KEYS TO NAHUM

Key Word: The Judgment of Nineveh — If ever a city deserved the title “Here to Stay,” Nineveh was that city. The great city appeared invincible. But into the scene steps Nahum—a prophet of God’s judgment—to declare that Nineveh will fall. Less than half a century later the prediction of God’s spokesman comes true as the great city topples before the Babylonian onslaught, never again to be rebuilt.

Key Verses: Nahum 1:7, 8; 3:5–7—“The Lord is good, a stronghold in the day of trouble; and He knows those who trust in Him. But with an overflowing flood He will make an utter end of its place, and darkness will pursue His enemies” (1:7, 8).

“Behold, I am against you,” says the Lord of hosts; “I will lift your skirts over your face, I will show the nations your nakedness, and the kingdoms your shame. I will cast abominable filth upon you, make you vile, and make you a spectacle. It shall come to pass that all who look upon you will flee from you, and say, ‘Nineveh is laid waste!’ Who will bemoan her? Where shall I seek comforters for you?” (3:5–7).

Key Chapter: Nahum 1—The first chapter of Nahum records the principles of divine judgment resulting in the decree of the destruction of Nineveh and the deliverance and celebration of Judah. Beginning with 1:9, the single thrust of Nahum’s prophecy is the retribution of God upon the wickedness of Nineveh. Nineveh’s judgment is irreversibly decreed by the righteous God who will no longer delay His wrath. Assyria’s arrogance and cruelty to other nations will come to a sudden end: her power will be useless against the mighty hand of Yahweh.

Nahum 1:2–8 portrays the patience, power, holiness, and justice of the living God. He is slow to wrath, but God settles His accounts in full. This book concerns the downfall of Assyria, but it is written for the benefit of the surviving kingdom of Judah. (Israel had already been swallowed up by Assyria.) The people in Judah who trust in the Lord will be comforted to hear of God’s judgment upon the proud and brutal Assyrians (1:15; 2:2).

SURVEY OF NAHUM

When God finally convinces His prophet Jonah to preach to the people of Nineveh, the whole city responds with repentance and Nineveh escapes destruction. The people humble themselves before the one true God, but their humility soon changes to arrogance as Assyria reaches its zenith as the most powerful empire in the world. About a century after the preaching of Jonah, God calls Nahum to proclaim the coming destruction of Nineveh. This time there will be no escape, because their measure of wickedness is full. Unlike Jonah, Nahum does not go to the city but declares his oracle from afar. There is no note of repentance. Nineveh’s destruction is decreed (1), described (2), and deserved (3).

The Destruction of Nineveh Is Decreed (1): Nahum begins with a clear description of the character of Yahweh. Because of His righteous acts, He is a God of vengeance (1:2). God is also characterized by patience (1:3) and power (1:3–6). He is gracious to all who respond to Him, but those who rebel against Him will be overthrown (1:7, 8). God is holy, and Nineveh stands condemned because of her sins (1:9–14). Nothing can stand in the way of judgment, and this is a message of comfort for the people of Judah (1:15). The threat of Assyrian invasion will soon be over.

The Destruction of Nineveh Is Described (2): Assyria will be conquered, but Judah will be restored (2:1, 2). Nahum’s description of the siege of Nineveh (2:3–7) and the sack of Nineveh (2:8–13) is one of the most vivid portraits of battle in Scripture. The storming warriors and chariots can almost be seen as they enter the city through a breach in the wall. As the Ninevites flee in terror, the invading army plunders the treasures of the city. Nineveh is burned and cut off forever.

The Destruction of Nineveh Is Deserved (3): Nahum closes his brief book of judgment with God’s reasons for Nineveh’s coming overthrow. The city is characterized by cruelty and corruption (3:1–7). Just as Assyria crushed the Egyptian capital city of Thebes (No Amon); Assyria’s capital city will also be destroyed (3:8–10). Nineveh is fortified so well that defeat seems impossible, but God proclaims that its destruction is inevitable (3:11–19). None of its resources can deter divine judgment.

Outline Of Nahum

I. The Destruction of Nineveh Is Decreed . . . 1:1–15
A. The General Principles of Divine Judgment . . . 1:1–8
   1. God’s Vengeance in Judgment . . . 1:1, 2
   2. God’s Power in Judgment . . . 1:3–8
B. The Destruction of Nineveh and Deliverance of Judah . . . 1:9–15

II. The Destruction of Nineveh Is Described . . . 2:1–13
A. The Call to Battle . . . 2:1, 2
B. The Destruction of Nineveh . . . 2:3–13

III. The Destruction of Nineveh Is Deserved . . . 3:1–19
A. The Reasons for the Destruction of Nineveh . . . 3:1–11
   1. Nineveh’s Great Ungodliness . . . 3:1–7
   2. Comparison of Nineveh to No Amon . . . 3:8–11
B. The Destruction of Nineveh Is Inevitable . . . 3:12–19
   1. Nineveh’s Strongholds Are Weak . . . 3:12–15
   2. Nineveh’s Leaders Are Weak . . . 3:16–19

THE BOOK OF

HABAKKUK

THE BOOK OF HABAKKUK
Habakkuk ministers during the “death throes” of the nation of Judah. Although repeatedly called to repentance, the nation stubbornly refuses to change her sinful ways. Habakkuk, knowing the hardheartedness of his countrymen, asks God how long this intolerable condition can continue. God replies that the Babylonians will be His chastening rod upon His people—an announcement that sends upon the nation—and knees. He acknowledges that the prophet to his generation shall live by faith (2:4), not by sight. Habakkuk concludes by praising God’s wisdom even though he doesn’t fully understand God’s ways.

Habakkuk is an unusual Hebrew name derived from the verb habaq, “embrace.” The name probably means “One Who Embraces” or “Clings.” At the end of his book this name becomes appropriate because Habakkuk chooses to cling firmly to God regardless of what happens to his nation (3:16–19). The Greek title in the Septuagint is Ambakoum, and the Latin title in Jerome’s Vulgate is Habacuc.

THE AUTHOR OF HABAKKUK
In the concluding psalm (3:1), the author identifies himself as Habakkuk the prophet. This special designation seems to indicate that Habakkuk was a professional prophet. The closing statement at the end of the psalm “To the Chief Musician. With my stringed instruments” suggests that Habakkuk may have been a priest connected with the temple worship in Jerusalem. He mentions nothing of his genealogy or location, but speculative attempts have been made to identify him with certain unnamed Old Testament characters. In the apocryphal book of Bel and the Dragon, Daniel is rescued a second time by the prophet Habakkuk.

THE TIME OF HABAKKUK
The only explicit time reference in Habakkuk is to the Babylonian invasion as an imminent event (1:6; 2:1; 3:16). Some scholars suggest Habakkuk was written during the reign of Manasseh (686–642 b.c.) or Amon (642–640 b.c.) because of the list of Judah’s sins in 1:2–4; however, the descriptions of the Chaldeans indicate that Babylon had become a world power; and this was not true in the time of Manasseh when Babylon was under the thumb of Assyria. It is also unlikely that this prophecy took place in the time of King Josiah (640–609 b.c.), because the social and spiritual reforms of Josiah do not fit the situation in 1:2–4. The most likely date for the book is in the early part of Jehoiakim’s reign (609–597 b.c.). Jehoiakim was a godless king who led the nation down the path to destruction (cf. 2 Kin. 23:34–24:5; Jer. 22:13–19).

The Babylonians began to rise in power during the reign of Nabopolassar (626–605 b.c.), and in 612 b.c. they destroyed the Assyrian capital of Nineveh. By the time of Jehoiakim, Babylon was the uncontested world power. Nabopolassar’s successor, Nebuchadnezzar, came to power in 605 b.c. and carried out successful military expeditions in the west, advancing into Palestine and Egypt. Nebuchadnezzar’s first invasion of Judah occurred in his first year, when he deported ten thousand of Jerusalem’s leaders to Babylon. The nobles and the oppressed artisan and working poor were the first to be carried away. Since Habakkuk prophesied prior to the Babylonian invasion, the probable date for his book is about 607 b.c.

THE CHRIST OF HABAKKUK
The word salvation appears three times in 3:13, 18 and is the root of the name “Jesus” (Matt. 1:21). When Habakkuk cries out, “O Lord, revive Your work in the midst of the years” (3:2), his prayer is answered in Christ, who will one day revive His work on behalf of Israel. Christ will return in glory to deliver His people and destroy their enemies. He is the Holy One (3:3), the Anointed One (3:13), and the Savior (3:18).

KEYS TO HABAKKUK
Key Word: “The Just Shall Live by His Faith”—The circumstances of life sometimes appear to contradict God’s revelation concerning His power and purposes. Habakkuk struggles in his faith when he sees men flagrantly violate God’s law and distort justice on every level, not knowing why God allows this growing iniquity to go unpunished. When God reveals His intention to use Babylon as His rod of judgment, Habakkuk is even more troubled, because that nation is more corrupt than Judah. God’s answer satisfies Habakkuk that he can trust Him even in the worst of circumstances because God is matchless in wisdom, goodness, and power. God’s plan is perfect, and nothing is big enough to stand in the way of its ultimate fulfillment. In spite of appearances to the contrary, God is still on the throne as the Lord of history and revelation. He may allow evil to show its ugly head for a time, and God may allow His people to be chastened, but all iniquity will be punished eventually. The just shall live by faith, and the righteous man will trust in Him at all times.

Key Verses: Habakkuk 2:4; 3:17–19—“Behold the proud, his soul is not upright in him; but the just shall live by his faith” (2:4).

“Though the fig tree may not blossom, nor fruit be on the vines; though the labor of the olive may fail, and the fields yield no food; though the flock be cut off from the fold, and there be no herd in the stalls—yet I will rejoice in the LORD, I will joy in the God of my salvation. The LORD God is my strength; He will make my feet like deer’s feet, and He will make me walk on my high hills. To the Chief Musician. With my stringed instruments” (3:17–19).

Key Chapter: Habakkuk 3—The Book of Habakkuk builds to a triumphant climax reached in the last three verses (3:17–19). The beginning of the book and the ending stand in stark contrast: mystery to certainty; questioning to affirming; and complaint to confidence. Chapter 3 is one of the most majestic of all Scripture and records the glory of God in past history and in future history (prophecy).

SURVEY OF HABAKKUK
Habakkuk is a freethinking prophet who is not afraid to wrestle with issues that test his faith. He openly and honestly directs his problems to God and waits to see how He will respond to his probing questions. After two rounds of dialogue with the Lord, Habakkuk’s increased understanding of the person, power, and plan of God cause him to conclude with a psalm of unqualified praise. The more he knows about the Planner, the more he can trust His plans. No matter what God brings to pass, “the just shall live by his faith” (2:4). The two divisions of this book are: the problems of Habakkuk (1 and 2) and the praise of Habakkuk (3).

The Problems of Habakkuk (1 and 2): Habakkuk’s first dialogue with God takes place in 1:1–11. In 1:1–4, the prophet asks God how long He will allow the wickedness of Judah to go unpunished. The people of Judah sin with impunity, and justice is perverted. God’s startling answer is given in 1:5–11: He is raising up the fierce Babylonians as His rod of judgment upon sinful Judah. The Chaldeans will come against Judah swiftly, violently, and completely. The coming storm from the east will be God’s answer to Judah’s crimes.

This answer leads to Habakkuk’s second dialogue with God (1:12—2:20). The prophet is more perplexed than ever and asks how the righteous God can punish Judah with a nation that is even more wicked (1:12—2:1). While God, whose eyes are too pure to approve evil, will deal with Judah’s sins, He will also judge Babylon for her sins (2:2–20). Habakkuk is told to “write the vision” and upon a watchtower to wait for God’s reply. The Lord answers with a series of five woes—of greed and aggression (2:5–8), exploitation and extortion (2:9–11), and idolatry (2:18–20). God is aware of the sins of the Babylonians, and they will not escape His terrible judgment. But Judah is guilty of the same offenses and stands under the same condemnation. Yahweh concludes His answer with a statement of His sovereign majesty: “But the Lord is in His holy temple. Let all the earth keep silence before Him” (2:20).

The Praise of Habakkuk (3): Habakkuk begins by questioning God, but he concludes his book with a psalm of praise for the person (3:1–3), power (3:4–12), and plan (3:13–19) of God. He now acknowledges God’s wisdom in the coming invasion of Judah, and although it terrifies him, he will trust the Lord. God’s creative and redemptive work in the past gives the prophet confidence when the divine purposes, and hope at a time when he would otherwise despair. “Yet I will rejoice in the LORD, I will joy in the God of my salvation” (3:18).

Outline of Habakkuk

I. The Problems of Habakkuk ......... 1:1—2:20
    A. The First Problem of Habakkuk ......... 1:1–4
    B. God’s First Reply ............. 1:5–11
    C. The Second Problem of Habakkuk .......... 1:12—2:1
    D. God’s Second Reply ........ 2:2–20

II. The Praise of Habakkuk .......... 3:1–19
    A. Habakkuk Prays for God’s Mercy ......... 3:1–2
    B. Habakkuk Remembers God’s Mercy ........... 3:3–15
        1. The Glory of the Person of God ........ 3:3–4
        2. The Power of the Saving Acts of God ............. 3:5–15
    C. Habakkuk Trusts in God’s Salvation ........... 3:16–19

THE BOOK OF

ZEPHANIAH

THE BOOK OF ZEPHANIAH

During Judah’s hectic political and religious history, reform comes from time to time. Zephaniah’s forceful prophecy may be a factor in the reform that occurs during Josiah’s reign—a “revival” that produces outward change, but does not fully remove the inward corruption which characterizes the nation. Zephaniah hammers home his message repeatedly that the day of the Lord, judgment day, is coming when the malignancy of sin will be dealt with. Israel and her gentile neighbors will soon experience the crushing hand of God’s wrath. But after the chastening process is complete, blessing will come in the person of the Messiah, who will be the cause for praise and singing.

Zephan-yah means “Yahweh Hides”; or “Yahweh Has Hidden.” This man was evidently born during the latter part of the reign of King Manasseh. His name may mean that he was “hidden” from Manasseh’s atrocities. The Greek and Latin title is Sophonias.

The evil reigns of Manasseh and Amon (a total of fifty-five years) had such a profound effect upon Judah that it never recovered. Josiah’s reforms were too little and too late, and the people reverted to their idolatry and teaching soon after Josiah was gone. As a contemporary of Jeremiah and Habakkuk, Zephaniah was one of the eleventh-hour prophets to Judah.

THE AUTHOR OF ZEPHANIAH

Zephaniah’s verse is very unusual in that he traces his lineage back four generations to Hezekiah. This is probably Hezekiah the king of Judah, since this would best explain the genealogy. If Zephaniah was the great-great-grandson of the godly king Hezekiah, he was the only prophet of royal descent. This may have given the prophet freer access to the court of King Josiah in whose reign he ministered. Because Zephaniah used the phrase “this place” (1:4) to refer to Jerusalem and was quite familiar with its features (cf. 1:9, 10; 3:1–7), he was probably an inhabitant of Judah’s royal city.

THE TIME OF ZEPHANIAH

Zephaniah solves the dating problem by fixing his prophecy “in the days of Josiah the son of Amon, king of Judah” (1:1). Josiah reigned from 640 to 609 B.C., and 2:13 indicates that the destruction of Nineveh (612 B.C.) was still a future event. Thus, Zephaniah’s prophecy can be dated between 640 and 612 B.C.

However, the sins cataloged in 1:3–13 and 3:1–7 indicate a date prior to Josiah’s reforms, when the sins from the reigns of Manasseh and Amon still predominated. It is therefore likely that Zephaniah’s ministry played a significant role in preparing Judah for the revival that resulted in the reign of the nation’s last righteous king. Josiah became king of Judah at the age of eight, and by the age of sixteen he had already begun to turn toward God. His first reform began in the twelfth year of his reign (628 B.C.; 2 Chr. 34:3–7) when he tore down all the altars of Baal, destroyed the foreign incense altars, burned the bones of the false prophets on their altars, and broke the Asherim (carved images) and molten images in pieces. Six years later (622 B.C.) Josiah’s second reform was kindled when Hilkiah the priest found the book of the Law in the temple (2 Chr. 34:8–35:19). Thus, Zephaniah’s prophecy can be dated more precisely as occurring between 630 and 625 B.C. The evil reigns of Manasseh and Amon (a total of fifty-five years) had such a profound effect upon Judah that it never recovered. Josiah's reforms were too little and too late, and the people reverted to their crass idolatry and teach-ing soon after Josiah was gone. As a contempo-rary of Jeremiah and Habakkuk, Zephaniah was one of the eleventh-hour prophets to Judah.

THE CHRIST OF ZEPHANIAH

Jesus alluded to Zephaniah on two occasions (Zeph. 1:15; Matt. 24:29). Both of these allusions deal with Christ’s second advent. Although the Messiah is not specifically mentioned in Zephaniah, it is clear that He is the One who will fulfill the great promises of 3:9–20. He will gather His redeemed people in victory: “The Lord has taken away your judgments, He has cast out your enemy. The King of Israel, the Lord, is in your midst; you shall see disaster no more” (3:15).

KEYS TO ZEPHANIAH

Key Word: The Day of the Lord—Zephaniah discusses the “day of the Lord” and describes the coming day of judgment upon Judah and the nations. God is holy and must vindicate His righteousness by bringing all nations of the world into account before Him. The sovereign God will judge not only His own people but also the whole world: no one escapes His authority and dominion. The day of the Lord will have universal impact. To some degree, that day has already come for Judah and all the nations mentioned in 2:4–15, but there is also a future aspect, when all the earth will be judged. Zephaniah 3:9–20 speaks of another side of the day of the Lord: it will be a day of blessing after the judgment is complete. A purified remnant will survive and all who call upon Him, Jew or Gentile, will be blessed. God will regather and restore His people, and there will be worldwide rejoicing.

Zephaniah is also written as a warning to Judah and as a call to repentance (2:1–3). God wants to spare the people, but they ultimately reject Him.

His judgment will be great; but God promises His people a future day of hope and joy. Wrath and mercy, severity and kindness, cannot be separated in the character of God.

Key Verses: Zephaniah 1:14, 15; 2:3—“The great day of the Lord is near; it is near and hastens quickly. The noise of the day of the Lord is bitter; there the mighty men shall cry out. That day is a day of wrath, a day of trouble and distress, a day of devastation and desolation, a day of darkness and gloominess, a day of clouds and thick darkness” (1:14, 15).

“Seek the Lord, all you meek of the earth, who have upheld His justice. Seek righteousness, seek humility. It may be that you will be hidden in the day of the Lord’s anger” (2:3).

Key Chapter: Zephaniah 3—The last chapter of Zephaniah records the two distinct parts of the day of the Lord: judgment and restoration. Following the conversion of the nation, Israel finally is fully restored. Under the righteous rule of God, Israel fully inherits the blessings contained in the biblical covenants.

SURVEY OF ZEPHANIAH

On the whole, Zephaniah is a fierce and grim book of warning about the coming day of the Lord. Desolation, darkness, and ruin will strike Judah and the nations because of the wrath of God upon sin. Zephaniah looks beyond judgment, however, to a time of joy when God will cleanse the nations and restore the fortunes of His people Israel. The book begins with God’s declaration, “I will utterly consume all things from the face of the land” (1:2); but it ends with this promise, “At that time I will bring you back” and “return your captives before your eyes” (3:20). Zephaniah moves three times from the general to the specific: (1) from universal judgment (1:1–3) to judgment upon Judah (1:4–2:3), (2) from judgment upon surrounding nations (2:4–15) to judgment upon Jerusalem (3:1–7), (3) from judgment and cleansing of all nations (3:8–10) to restoration of Israel (3:11–20). The two broad divisions of the book are: the judgment in the day of the Lord (1:1–3:8), and the salvation in the day of the Lord (3:9–20).

The Judgment in the Day of the Lord (1:1–3:8): The prophetic oracle begins with an awesome statement of God’s coming judgment upon the entire earth because of the sins of men (1:2, 3). Zephaniah then concentrates on the judgment of Judah (1:4–18), listing some of the offenses that will cause it to come. Judah is polluted with idolatrous priests who promote the worship of Baal and nature, and her officials and princes are completely corrupt. Therefore, the day of the Lord is imminent; and it will be characterized by terror, desolation, and distress. However, by His grace, Yahweh appeals to His people to repent and humble themselves to avert the coming disaster before it is too late (2:1–3).

Zephaniah pronounces God’s coming judgment upon the nations that surround Judah (2:4–15). He looks in all four directions: Philistia (west), Moab and Ammon (east), Ethiopia (south), and Assyria (north). Then he focuses on Jerusalem, the center of God’s dealings (3:1–7). Jerusalem is characterized by spiritual rebellion and moral treachery. “She has not obeyed His voice, she has not received correction; she has not trusted in the Lord; she has not drawn near to her God” (3:2).

The Salvation in the Day of the Lord (3:9–20): After a broad statement of the judgment of all nations (3:8), Zephaniah changes the tone of the remainder of his book to blessing, for this, too, is an aspect of the day of the Lord. The nation will be cleansed and will call on the name of the Lord (3:9, 10). The remnant of Israel will be purified, redeemed, and restored (3:11–20). They will rejoice in their Redeemer, and He will be in their midst. Zephaniah opens with idolatry, wrath, and judgment, but closes with true worship, rejoicing, and blessing.

OUTLINE OF ZEPHANIAH

I. The Judgment in the Day of the Lord ............ 1:1—3:8
    A. The Judgment on the Whole Earth ............. 1:1–3
    B. The Judgment on the Nation of Judah .......... 1:4—2:3
        1. Causes of the Judgment ............. 1:4–13
        2. Description of the Judgment .......... 1:14–18
        3. Call to Repentance ......... 2:1–3

    C. The Judgment on the Nations Surrounding Judah ......... 2:4–15
        1. Judgment Against Philistia (West) .......... 2:4–7
        2. Judgment Against Moab and Ammon (East) ........ 2:8–11
        3. Judgment Against Ethiopia (South) ......... 2:12
        4. Judgment Against Assyria (North) ........ 2:13–15

    D. The Judgment on Jerusalem ........ 3:1–7
        1. Jerusalem’s Injustice .............. 3:1–5
        2. The Lord’s Justice ........... 3:5–7

    E. The Judgment on the Whole Earth ............ 3:8

II. The Salvation in the Day of the Lord ............. 3:9–20
    A. The Promise of Conversion .......... 3:9–13
    B. The Promise of Restoration ........ 3:14–20

THE BOOK OF

HAGGAI

THE BOOK OF HAGGAI

With the Babylonian exile in the past, and a newly returned group of Jews back in the land, the work of rebuilding the temple can begin. However, sixteen years after the process began, the people have yet to finish the project, for their personal affairs have interfered with God’s business. Haggai preaches a fiery series of sermonettes designed to stir up the nation to finish the temple. He calls the builders to renewed courage in the Lord, renewed holiness of life, and renewed faith in God who controls the future.

The etymology and meaning of haggai is uncertain, but it is probably derived from the Hebrew word hag, “festival.” It may also be an abbreviated form of haggiah, “festival of Yahweh.” Thus, Haggai’s name means “Festal” or “Festive,” possibly because he was born on the day of a major feast, such as Tabernacles (Hag. 2:1). The title in the Septuagint is Aggaios and in the Vulgate it is Aggaeus.

Only added to the growing discouragement of the Jewish remnant. Their initial optimism upon returning to their homeland was dampened by the desolation of the land, crop failure, hard work, hostility, and other hardships. They gave up the relative comfort of Babylonian culture to pioneer in a land that seemed unproductive and full of enemies. Finding it easier to stop building than to fight their neighbors, the work on the temple ceased in 534 B.C. The pessimism of the people led to spiritual lethargy, and they became preoccupied with their own building projects. They used political opposition and a theory that the temple was not to be rebuilt until some later time (perhaps after Jerusalem was rebuilt) as excuses for neglecting the house of the Lord.

It was in this context that God called His prophets Haggai and Zechariah to the same task—to call the people back to the temple. Both prophets dated: Haggai 1:1, September 21, 520 B.C.; Zechariah 1:1, November, 520 B.C.; Haggai 2:10, December 24, 520 B.C.; Zechariah 1:7, February 24, 519 B.C.; Zechariah 7:1, December 4, 518 B.C. Zechariah’s prophecy commenced between Haggai’s second and third messages. Thus after fourteen years of neglect, work on the temple was resumed in 520 B.C., and was completed in 516 B.C. (Ezra 6:16). The Talmud indicates that the ark of the covenant, the Shekinah glory, and the Urim and Thummim were not in the rebuilt temple.

Darius I (521–486 B.C.) was king of Persia during the ministries of Haggai and Zechariah. He was a strong ruler who consolidated his kingdom by defeating a number of revolting nations.

THE AUTHOR OF HAGGAI

Haggai’s name is mentioned nine times (1:1, 3, 12, 13; 2:1, 10, 13, 14, 20); the authorship and date of the book are direct and uncontested. The unity of theme, style, and dating is obvious. Haggai is known only from this book and from two references to him in Ezra 5:1 and 6:14. There is seen working alongside the younger prophet Zechariah in the ministry of encouraging the rebuilding of the temple. Haggai returned from Babylon with the remnant under Zerubbabel and evidently lived in Jerusalem. Some think 2:3 may mean that he was born in Judah before the 586 B.C. Captivity and was one of the small company who could remember the former temple before its destruction. This would mean Haggai was about seventy-five when he prophesied in 520 B.C. It is equally likely, however, that he was born in Babylon during the Captivity.

THE TIME OF HAGGAI

In 538 B.C. Cyrus of Persia issued a decree allowing the Jews to return to their land and rebuild their temple. The first return was led by Zerubbabel, and in 536 B.C. work on the temple began. Ezra 4:6 gives the background to the Book of Haggai and describes how the Samaritans hindered the building of the temple and wrote a letter to the Persian king. This opposition only added to the growing discouragement of the Jewish remnant. Their initial optimism upon returning to their homeland was dampened by the desolation of the land, crop failure, hard work, hostility, and other hardships. They gave up the relative comfort of Babylonian culture to pioneer in a land that seemed unproductive and full of enemies. Finding it easier to stop building than to fight their neighbors, the work on the temple ceased in 534 B.C. The pessimism of the people led to spiritual lethargy, and they became preoccupied with their own building projects. They used political opposition and a theory that the temple was not to be rebuilt until some later time (perhaps after Jerusalem was rebuilt) as excuses for neglecting the house of the Lord.

THE CHRIST OF HAGGAI

The promise of Haggai 2:9 points ahead to the crucial role the second temple is to have in God’s redemptive plan. Herod the Great later spent a fortune on the project of enlarging and enriching this temple, and it was filled with the glory of God incarnate every time Christ came to Jerusalem.

The Messiah is also portrayed in the person of Zerubbabel: “I will take you, Zerubbabel . . . and I will make you as a signet ring; for I have chosen you” (2:23). Zerubbabel becomes the local representative of the Messianic line and is a signet ring, sealing both branches together.

“ ‘The silver is Mine, and the gold is Mine,’ says the LORD of hosts. ‘The glory of this latter temple shall be greater than the former,’ says the LORD of hosts. ‘And in this place I will give peace,’ says the LORD of hosts” (2:7–9).

Key Chapter: Haggai 2—Verses 6–9 record some of the most startling prophecies in Scripture: “I will shake heaven and earth, the sea and dry land; and I will shake all nations, and they shall come to the Desire of All Nations’ and ‘in this place I will give peace’ (the second coming of the Messiah).

KEYS TO HAGGAI

Key Word: The Reconstruction of the Temple—Haggai’s basic theme is clear: the remnant must reorder its priorities and complete the temple before it can expect the blessing of God upon its efforts. Because of spiritual indifference the people fail to respond to God’s attempts to get their attention. In their despondency they do not realize that their hard days are divinely given symptoms of their spiritual disease. Haggai brings them to an understanding that circumstances become difficult when people place their own selfish interests before God’s. When they put God first and seek to do His will, He will bring His people joy and prosperity.

Key Verses: Haggai 1:7, 8; 2:7–9—“Thus says the LORD of hosts: Consider your ways! Go up to the mountains, and bring wood and build the temple, that I may take pleasure in it and be glorified, says the LORD” (1:7, 8).
“And I will shake all nations, and they shall come to the Desire of All Nations, and I will fill this temple with glory,’ says the LORD of hosts. ‘The silver is Mine, and the gold is Mine,’ says the LORD of hosts. ‘The glory of this latter temple shall be greater than the former,’ says the LORD of hosts. ‘And in this place I will give peace,’ says the LORD of hosts” (2:7–9).
Key Chapter: Haggai 2-Verses 6-9 record some of the most startling prophecies in Scrip-ture: "I will shake heaven and earth, the sea and dry land" (the tribulation) and "they shall come to the Desire of All Nations" and "in this place I will give peace" (the second coming of the Messiah).

SURVEY OF HAGGAI

Haggai is second only to Obadiah in brevity among Old Testament books, but this strong and frank series of four sermons accomplishes its intended effect. The work on the temple has ceased, and people have become more concerned with the beautification of their own houses than with the building of the central sanctuary of God. Because of their misplaced priorities, their labor is no longer blessed by God. Only when the people put the Lord first by completing the task He has before them will His hand of blessing once again be upon them. Haggai acts as God’s man in God’s hour, and his four messages are: the completion of the latter temple (1:1–15), the glory of the latter temple (2:1–9), the present blessings of obedience (2:10–19), and the future blessings of promise (2:20–23).

The Completion of the Latter Temple (1:1–15). When the remnant returns from Babylon under Zerubbabel, they begin to rebuild the temple of the Lord. However, the work soon stops and the people find excuses to ignore it as the years pass. They have no problem in building nice dwellings for themselves (“paneled houses”), 1:4. while they claim that the time for building the temple has not yet come (1:2). God withdraws His blessing and they sink into an economic depression. However, they do not recognize what is happening because of their indifference to God and indulgence of self; so God communicates directly to the remnant through His prophet Haggai. Zerubbabel the governor, Joshua the high priest, and all the people respond; and twenty three days later they again begin to work on the temple.

The Glory of the Latter Temple (2:1–9). In a few short weeks, the enthusiasm of the people sours into discouragement; the elders remember the glory of Solomon’s temple and bemoan the puniness of the present temple (see Ezra 3:8–13). Haggai’s prophetic word of encouragement reminds the people of God’s covenant promises in the past (2:4, 5), and of His confident plans for the future (2:6–9). “The glory of this latter temple shall be greater than the former” (2:9).

The Present Blessings of Obedience (2:10–19). Haggai’s message to the priests illustrates the concept of contamination (2:11–13) and applies it to the nation (2:14–19). The Lord requires holiness and obedience, and the contamination of sin blocks the blessing of God. Because the people have obeyed God in building the temple, they will be blessed from that day forward.

The Future Blessings of Promise (2:20–23). On the same day that Haggai addresses the priests, he gives a second message to Zerubbabel. God will move in judgment, and in His power He will overthrow the nations of the earth (2:21, 22). At that time, Zerubbabel, a symbol of the Messiah to come, will be honored.

OUTLINE OF HAGGAI

I. The Completion of the Latter Temple ............. 1:1–15
    A. The Temple Is Not Complete ............. 1:1–6
    B. The Temple Must Be Completed ............ 1:7–15

II. The Glory of the Latter Temple ......... 2:1–9
    A. The Latter Temple Is Not as Glorious as the First ........ 2:1–3
    B. The Latter Temple Will Be More Glorious than the First .... 2:4–9

III. The Present Blessings of Obedience ........... 2:10–19
    A. The Disobedience of the Remnant ........ 2:10–14
    B. The Solution: The Obedience of the Remnant .......... 2:15–19

IV. The Future Blessings through Promise .............. 2:20–23
    A. The Future Destruction of the Nations ........... 2:20–22
    B. The Future Recognition of Zerubbabel ........... 2:23

THE BOOK OF

ZECHARIAH

THE BOOK OF ZECHARIAH

For a dozen years or more, the task of rebuilding the temple has been half completed. Zechariah is commissioned by God to encourage the people in their unfinished responsibility. Rather than exhorting them to action with strong words of rebuke, Zechariah seeks to encourage them to action by reminding them of the future importance of the temple. The temple must be built, for one day the Messiah’s glory will inhabit it. But future blessing is contingent upon present obedience. The people are not merely building a building; they are building the future. With that as their motivation, they can enter into the building project with wholehearted zeal, for their Messiah is coming.

Zekar-yah means “Yahweh Remembers” or “Yahweh Has Remembered.” This theme dominates the whole book: Israel will be blessed because Yahweh remembers the covenant He made with the fathers. The Greek and Latin version of his name is Zacharias.

THE AUTHOR OF ZECHARIAH

Zechariah (“Yahweh Remembers”) was a popular name shared by no fewer than twenty-nine Old Testament characters. It may have been out of gratitude for God’s gift of a baby boy. Like his predecessors, Jeremiah and Ezekiel, Zechariah was of priestly lineage as the son of Berechiah and grandson of Iddo (1:1, 7; Ezra 5:1; 6:14; Neh. 12:4, 16). He was born in Babylon and was brought by his grandfather to Palestine when the Jewish exiles returned under Zerubbabel and Joshua the high priest. If he was the “young man” of 2:4, he was called to prophesy at an early age in 520 B.C. According to Jewish tradition, Zechariah was a member of the Great Synagogue that collected and preserved the canon of revealed Scripture. Matthew 23:35 indicates he was “murdered between the temple and the altar” in the same way that an earlier Zechariah was martyred (see 2 Chr. 24:20, 21). The universal testimony of Jewish and Christian tradition affirms Zechariah as the author of the entire book.

THE TIME OF ZECHARIAH

Zechariah was a younger contemporary of Haggai the prophet, Zerubbabel the governor, and Joshua the high priest. The historical setting for chapters 1–8 (520–518 B.C.) is identical to that of Haggai (see “The Time of Haggai”). Work was resumed on the temple in 520 B.C., and the project was completed in 516 B.C. Chapters 9–14 are undated, but stylistic differences and references to Greece indicate a date of between 480 and 470 B.C. This would mean that Darius I (521–486 B.C.) had passed from the scene and been succeeded by Xerxes (486–464 B.C.), the king who deposed Queen Vashti and made Esther queen of Persia.

THE CHRIST OF ZECHARIAH

Very clear messianic passages abound in this book. Christ is portrayed in His two advents as both Servant and King, Man and God. The following are a few of Zechariah’s explicit anticipations of Christ: the angel of the Lord (3:1, 2); the righteous Branch (3:8; 6:12, 13); the stone with seven eyes (3:9); the King-Priest (6:13); the humble King (9:9); the good Shepherd, yet the smitten Savior (11:4–14); the pierced One (12:10); the smiting fountain (13:1); the smitten Shepherd who is abandoned (13:7); the coming Judge and righteous King (14).

KEYS TO ZECHARIAH

Key Word: Prepare for the Messiah—The temple and encourage the people to complete their great work on the new sanctuary. As they build the temple, they are building their future, because that very structure will be used by the Messiah when He comes to bring salvation. Zechariah eloquently attests to Yahweh’s covenant faithfulness toward Israel through the work of the Messiah, especially in chapters 9–14. This book outlines God’s program for His people during the times of the Gentiles until the Messiah comes to deliver them and reign upon the earth. Zechariah’s prophecy provides a source of reassurance to the Jewish remnant at a time when circumstances are trying. Zechariah also seeks to promote spiritual revival so that people will call upon the Lord with humble hearts and commit their ways to Him.

Key Verses: Zechariah 8:3; 9:9—“Thus says the LORD: ‘I will return to Zion, and dwell in the midst of Jerusalem. Jerusalem shall be called the City of Truth, the Mountain of the LORD of hosts, the Holy Mountain’” (8:3).

“Rejoice greatly, O daughter of Zion! Shout, O daughter of Jerusalem! Behold, your King is coming to you; He is just and having salvation, lowly and riding on a donkey, a colt, the foal of a donkey” (9:9).

Key Chapter: Zechariah 14—Zechariah builds to a tremendous climax in the fourteenth chapter where he discloses the last siege of Jerusalem, the initial victory of the enemies of Israel, the cleav-ing of the Mount of Olives, the Lord's defense of Jerusalem with His visible appearance on Olivet, judgment on the confederated nations, the topo-graphical changes in the land of Israel, the Feast of Tabernacles, and the ultimate holiness of Jerusalem and her people.

SURVEY OF ZECHARIAH

Zechariah uses a series of eight visions, four messages, and two burdens to portray God’s future plans for His covenant people. The remnant while they were written to encourage the completion of the temple to anticipate the coming Messiah. Zechariah moves from stern admonition to messianic rule, from persecution to peace, and from uncleanness to holiness. The book divides into three parts: the eight visions (1–6), the four messages (7 and 8), and the two burdens (9–14).

The Eight Visions (1—6):

The book opens with an introductory appeal to the people to repent and return to God, unlike their fathers who rejected the warnings of the prophets (1:1–6). A few months later, Zechariah has a series of eight night visions, evidently in one troubled night (February 15, 519 B.C.; 1:7). The angel who speaks with him interprets the visions, but some of the symbols are not explained. The visions mix the work of the Messiah in both advents, and like the other prophets, Zechariah sees only the peaks of God’s program without the intervening valleys. The first five are visions of comfort, and the last three are visions of judgment: (1) The horseman among the myrtle trees—God will rebuild Zion and His people (1:7–17). (2) The four horns and craftsmen—Israel’s oppressors will be judged (1:18–21). (3) The man with a measuring line—God will protect and glorify Jerusalem (2:1–13). (4) The cleansing of Joshua the high priest—Israel will be cleansed and restored by the coming Branch (3:1–10). (5) The gold lampstand—God’s Spirit is empowering Zerubbabel and Joshua (4:1–14). (6) The flying scroll—individual sin will be judged (5:1–4). (7) The woman in the basket—national sin will be removed (5:5–11). (8) The four chariots—God’s judgment will descend on the nations (6:1–8). The crowning of Joshua (6:9–15) anticipates the priestly and kingly work of the Branch who will be King and Priest (the composite crown).

The Four Messages (7 and 8):

In response to a question about the continuation of the fasts (7:1–3), God gives Zechariah a series of four messages: (1) a rebuke of empty ritualism (7:4–7), (2) a reminder of past disobedience (7:8–14), (3) the restoration and consolation of Israel (8:1–17), and (4) the recovery of joy in the kingdom (8:18–23).

The Two Burdens (9—14):

The first burden (9—11) concerns the first advent and rejection of Israel’s coming King. Alexander the Great will conquer Israel’s neighbors, but will spare Jerusalem (9:1–8) which will be preserved for her King (the Messiah; 9:9, 10). Israel will succeed against Greece (the Maccabean revolt; 9:11–17), and although they will later be scattered, the Messiah will bless them and bring them back (10:1–11:3). Israel will reject her Shepherd-King and be led astray by false shepherds (11:4–17). The second burden (12—14) concerns the second advent of Christ and the acceptance of Israel’s King. The nations will attack Jerusalem, but the Messiah will come and deliver His people (12). They will be cleansed of impurity and falsehood (13), and the Messiah will return in power to judge the nations and reign in Jerusalem over the whole earth (14).

OUTLINE OF ZECHARIAH

I. The Call to Repentance .................... 1:1–6

II. The Eight Visions of Zechariah .................... 1:7–6:8
A. The Horses Among the Myrtle Trees .................... 1:7–17
B. The Four Horns and Four Craftsmen .................... 1:18–21
C. The Man with the Measuring Line .................... 2:1–13
D. The Cleansing of Joshua, the High Priest .................... 3:1–10
E. The Golden Lampstand and Olive Trees .................... 4:1–14
F. The Flying Scroll .................... 5:1–4
G. The Woman in the Basket .................... 5:5–11
H. The Four Chariots .................... 6:1–8

III. The Crowning of Joshua .................... 6:9–15

IV. The Question of Fasting .................... 7:1–3

V. The Four Messages of Zechariah .................... 7:4–8:23
A. Rebuke of Hypocrisy .................... 7:4–7
B. Repent of Disobedience .................... 7:8–14
C. Restoration of Israel .................... 8:1–17
D. Rejoice in Israel’s Future .................... 8:18–23

VI. The Two Burdens of Zechariah .................... 9:1–14:21
A. The First Burden: The Rejection of the Messiah .................... 9:1–11:17
  1. Judgment on Surrounding Nations .................... 9:1–8
  2. Coming of the Messiah .................... 9:9–10:12
    a. First Coming of the Messiah .................... 9:9
    b. Second Coming of the Messiah .................... 9:10–10:12
  3. Rejection of the Messiah .................... 11:1–17
B. The Second Burden: The Reign of the Messiah .................... 12:1–14:21
  1. Deliverance of Israel .................... 12:1–13:9
    a. Physical Salvation of Judah .................... 12:1–9
    b. Spiritual Salvation of Judah .................... 12:10–13:9
  2. Reign of the Messiah .................... 14:1–21
    a. Final Siege of Jerusalem .................... 14:1, 2
    b. Second Coming of the Messiah .................... 14:3–8
    c. Kingdom of the Messiah .................... 14:9–21

The Book Of

MALACHI

The Book Of Malachi

Malachi, a prophet in the days of Nehemiah, directs his message of judgment to a people plagued with corrupt priests, wicked practices, and a false sense of security in their privileged relationship with God. Using the question-and-answer method, Malachi probes deeply into their problems of hypocrisy, mixed marriages, divorce, false worship, and arrogance. So sinful has the nation become that God’s words to the people no longer have any impact. For four hundred years after Malachi’s ringing condemnations, God remains silent. Only then, in the coming of John the Baptist (3:1), does God again communicate to His people through a prophet’s voice.

The meaning of the name Mal’aki (“My Messenger”) is probably a shortened form of Mal’akhiyah, “Messenger of Yahweh,” and it is appropriate to the book which speaks of the coming “messenger of the covenant” (“messenger” is mentioned three times in 2:7; 3:1). The Septuagint used the title Malachias even though it also translated it “by the hand of his messenger.” The Latin title is Maleachi.

The Author Of Malachi

The only Old Testament mention of Malachi is in 1:1. The authorship, date, and unity of Malachi have never been seriously challenged. The unity of the book can be seen in the dialectic style that binds it together. Nothing is known of Malachi (not even his father’s name), but a Jewish tradition says that he was a member of the Great Synagogue (see “The Author of Zechariah”).

The Time Of Malachi

Although an exact date cannot be established for Malachi, internal evidence can be used to deduce an approximate date. The Persian term for governor, pehah (1:8; cf. Neh. 5:14; Hag. 1:1, 14; 2:21), indicates that this book was written during the Persian domination of Israel (539–333 B.C.). Sacrifices were being offered in the temple (1:7–10; 3:8), which was rebuilt in 516 B.C. Evidently many years had passed since the offerings were instituted, because the priests had grown tired of them and corruption had crept into the system. In addition, Malachi’s oracle was inspired by the same problems that Nehemiah faced: corrupt priests (1:6–2:9; Neh. 13:1–9), neglect of tithes and offerings (3:7–12; Neh. 13:10–13), and intermarriage with pagan wives (2:10–16; Neh. 13:23–28). Nehemiah returned to Jerusalem and led reforms in 444 B.C. Thirteen years after Ezra’s return and reforms (457 B.C.), Nehemiah returned to Persia in 432 B.C., but came back to Palestine about 425 B.C. and dealt with the sins described in Malachi. It is therefore likely that Malachi proclaimed his message while Nehemiah was absent between 432 B.C. and 425 B.C., almost a century after Haggai and Zechariah began to prophesy (520 B.C.).

The Christ Of Malachi

The Book of Malachi is the prelude to four hundred years of prophetic silence, broken finally by the words of the next prophet, John the Baptist: “Behold! The Lamb of God who takes away the sin of the world!” (John 1:29). Malachi predicts the coming of the messenger who will clear the way before the Lord (3:1; cf. Is. 40:3). John the Baptist later fulfills this prophecy, but the prophecy of the messenger also points to Christ in His second advent as “the messenger of the covenant.” Malachi closes his prophecy with reference to Elijah (4:5). John the Baptist was this Elijah (Matt. 3:3; 11:10-14; 17:9-13; Mark 1:3; 9:10, 11; Luke 1:17; 3:4; John 1:23), but Elijah will also come again before the second coming of Christ.

Keys To Malachi

Key Word: An Appeal to Backsliders — The divine dialogue in Malachi’s prophecy is designed as an appeal to break through the barrier of Israel’s disbelief, disillusionment, and discouragement. The promise of prosperity has not yet come, and the prevailing attitude is that it is not worth serving God becomes evident in their moral and religious corruption. However, God reveals His continuing love in spite of Israel’s lethargy. His appeal in this oracle is for the people and priests to stop and realize that their lack of blessing is not caused by God’s lack of concern but by their disobedience of the covenant law. When they repent and return to God with sincere hearts, the obstacles to the flow of divine blessing will be removed. Malachi also reminds the people that a day of reckoning will surely come when God will judge the righteous and the wicked.

Key Verses: Malachi 2:17–3:1; 4:5, 6 — “You have wearied the LORD with your words; yet you say, ‘In what way have we wearied Him?’ In that you say, ‘Everyone who does evil is good in the sight of the LORD, and He delights in them,’ or, ‘Where is the God of justice?’”

“Behold, I send My messenger, and he will prepare the way before Me. And the Lord, whom you seek, will suddenly come to His temple, even the Messenger of the covenant, in whom you delight. Behold, He is coming,” says the Lord of hosts (2:17–3:1).

“Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the LORD. And he will turn the hearts of the fathers to the children, and the hearts of the children to their fathers, lest I come and strike the earth with a curse” (4:5, 6).

Key Chapter: Malachi 3—The last book of the Old Testament concludes with a dramatic prophecy of the coming of the Lord and John the Baptist: “I send My messenger, and he will prepare the way before Me” (3:1). Israel flocked to the Jordan four hundred years later when “the voice of one crying in the wilderness: ‘Prepare the way of the LORD’” (Matt. 3:3) appeared, breaking the long silence of prophetic revelation. Malachi 3 and 4 record the coming of the Messiah and His forerunner.

The great prophecies of Haggai and Zechariah are not yet fulfilled, and the people of Israel become disillusioned and doubtful. They begin to question God’s providence as their faith imperceptibly degenerates into cynicism. Internally, they wonder whether it is worth serving God after all. Externally, these attitudes surface in mechanical observances, empty ritual, cheating on tithes and offerings, and crass indifference to God’s moral and ceremonial law. Their priests are corrupt and their practices wicked, but they are so spiritually insensitive that they wonder why they are not being blessed by God.

Using a probing series of questions and answers, God seeks to pierce their hearts of stone. In each case the divine accusations are denied: How has God loved us? (1:2–5); How have we (priests) despised God’s name? (1:6–2:9); How have (people) profaned the covenant? (2:10–16); How have we wearied God? (2:17–3:6); How have we robbed God? (3:7–12); How have we spoken against God? (3:13–15). In effect, the people sneer, “Oh, come on now: it’s not that bad!” However, their rebellion is quiet, not open. As their perception of God grows dim, the resulting materialism and externalism become settled characteristics that later grip the religious parties of the Pharisees and Sadducees. In spite of all this, God still loves His people and once again extends His grace to any who will humbly turn to Him. Malachi explores: the privilege of the nation (1:1–5), the pollution of the nation (1:6–3:15), and the promise to the nation (3:16–4:6).

The Privilege of the Nation (1:1–5): The Israelites blind themselves to God’s love for them. Wallowing in the problems of the present, they are forgetful of God’s works for them in the past. God gives them a reminder of His special love by contrasting the fates of Esau (Edom) and Jacob (Israel).

The Pollution of the Nation (1:6–3:15): The priests have lost all respect for God’s name and in their greed offer only diseased and imperfect animals on the altar. They have more respect for the Persian governor than they do for the living God. Moreover, God is withholding His blessings from them because of their disobedience to God’s covenant and because of their insincere teaching.

The people are indicted for their treachery in divorcing the wives of their youth in order to marry foreign women (2:10–16). In response to their questioning the justice of God, they receive a promise of the Messiah’s coming but also a warning of the judgment that He will bring (2:17–3:6). The people have robbed God of the tithes and offerings due Him, but God is ready to bless them with abundance if they will put Him first (3:7–12). The final problem is the arrogant challenge to the character of God (3:13–15), and this challenge is answered in the remainder of the book.

Survey Of Malachi

“Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the LORD. And he will turn the hearts of the fathers to the children, and the hearts of the children to their fathers, lest I come and strike the earth with a curse” (4:5, 6).

Key Chapter: Malachi 3—The last book of the Old Testament concludes with a dramatic prophecy of the coming of the Lord and John the Baptist: “I send My messenger, and he will prepare the way before Me” (3:1). Israel flocked to the Jordan four hundred years later when “the voice of one crying in the wilderness: ‘Prepare the way of the LORD’” (Matt. 3:3) appeared, breaking the long silence of prophetic revelation. Malachi 3 and 4 record the coming of the Messiah and His forerunner.

Survey Of Malachi

The great prophecies of Haggai and Zechariah are not yet fulfilled, and the people of Israel become disillusioned and doubtful. They begin to question God’s providence as their faith imperceptibly degenerates into cynicism. Internally, they wonder whether it is worth serving God after all. Externally, these attitudes surface in mechanical observances, empty ritual, cheating on tithes and offerings, and crass indifference to God’s moral and ceremonial law. Their priests are corrupt and their practices wicked, but they are so spiritually insensitive that they wonder why they are not being blessed by God.

Using a probing series of questions and answers, God seeks to pierce their hearts of stone. In each case the divine accusations are denied: How has God loved us? (1:2–5); How have we (priests) despised God’s name? (1:6–2:9); How have (people) profaned the covenant? (2:10–16); How have we wearied God? (2:17–3:6); How have we robbed God? (3:7–12); How have we spoken against God? (3:13–15). In effect, the people sneer, “Oh, come on now: it’s not that bad!” However, their rebellion is quiet, not open. As their perception of God grows dim, the resulting materialism and externalism become settled characteristics that later grip the religious parties of the Pharisees and Sadducees. In spite of all this, God still loves His people and once again extends His grace to any who will humbly turn to Him. Malachi explores: the privilege of the nation (1:1–5), the pollution of the nation (1:6–3:15), and the promise to the nation (3:16–4:6).

The Privilege of the Nation (1:1–5): The Israelites blind themselves to God’s love for them. Wallowing in the problems of the present, they are forgetful of God’s works for them in the past. God gives them a reminder of His special love by contrasting the fates of Esau (Edom) and Jacob (Israel).

The Pollution of the Nation (1:6–3:15): The priests have lost all respect for God’s name and in their greed offer only diseased and imperfect animals on the altar. They have more respect for the Persian governor than they do for the living God. Moreover, God is withholding His blessings from them because of their disobedience to God’s covenant and because of their insincere teaching.

The people are indicted for their treachery in divorcing the wives of their youth in order to marry foreign women (2:10–16). In response to their questioning the justice of God, they receive a promise of the Messiah’s coming but also a warning of the judgment that He will bring (2:17–3:6). The people have robbed God of the tithes and offerings due Him, but God is ready to bless them with abundance if they will put Him first (3:7–12). The final problem is the arrogant challenge to the character of God (3:13–15), and this challenge is answered in the remainder of the book.

The Promise to the Nation (3:16–4:6): The Lord assures His people that a time is coming when the wicked will be judged and those who fear Him will be blessed. The day of the Lord will reveal that it is not “vain to serve God” (3:14).

Malachi ends on the bitter word curse. Although the people are finally cured of idolatry, there is little spiritual progress in Israel’s history. Sin abounds, and the need for the coming Messiah is greater than ever.

Outline Of Malachi

I. The Privilege of the Nation ................................................... 1:1–5

II. The Pollution of the Nation ................................................ 1:6–3:15
    A. The Sin of the Priests of Israel ............ 1:6–2:9
        1. The Priests Despise the Name of the Lord .......... 1:6–14
        2. The Lord Curses the Priests .............................. 2:1–9

    B. The Sin of the People of Israel ................. 2:10–3:15
        1. The People Commit Idolatry ........................... 2:10–13
        2. The People Divorce ........................................ 2:14–16
        3. The Lord Will Judge at His Coming .............. 2:17–3:5
        4. The People Rob God ................................... 3:6–12
        5. The People Doubt the Character of God ....... 3:13–15

III. The Promises to the Nation ........................................... 3:16–4:6
    A. The Rewards of the Book of Remembrance .... 3:16–18
    B. The Rewards of the Coming of Christ .......... 4:1–3
    C. The Prophecy of the Coming of Elijah .......... 4:4–6