Summary 

Genesis is the book of beginnings because it refers to the beginning of so many aspects of the created order: the beginning of the Universe; the human race and human history; the home and family; sin; the Hebrew people; and God’s scheme of redemption. But God Himself had no beginning since He is the eternally self-existent Supreme Being.  

Outline 

• 1-2  Creation
• 3-4  Sin introduced
• 5  Genealogies
• 6-9  The Flood
• 10  Genealogies
• 11  Babel
• 12-25  Abraham His call
• (12); nephew Lot (13-14); covenant (15); Ishmael (16); circumcision (17); Sodom/Gomorrah (1819); Abimelech (20); birth and offering of Isaac (21-22); death of Sarah (23); marriage of Isaac (24); Abraham’s death and birth of Jacob/Esau (25)
• 25-36  Isaac and Sons Abimelech
• (26); Jacob blessed (27); flees to Mesopotamia and dreams (28); marries Rachel/Leah and prospers (2930); returns to Canaan/meets Esau (31-33); Shechem massacre (34); covenant renewed and death of Isaac/Rachel (35); Esau’s lineage (36)
• 37-50  Joseph   

Central Theme

Genesis provides us with the very critical understanding of who we are, how we got here, and why we are here. As our Creator, God has brought us into existence, fashioned in His image, and He is to be the focus, purpose, meaning, and authority of our lives. Thus Genesis gives us perspective, orienting us to approach life correctly and coherently. In view of the entrance of sin into the world, Genesis also prepares us to understand the need for atonement and forgiveness (Joseph is a type of Christ). God begins to unveil His grand plan to save man (3:15; 12:3; 49:1

Summary 

The name means “exit” or “departure” and refers to the movement of the nation of Israel out of Egyptian subjugation toward the Promised Land. It records God’s dealings with the descendants of Abraham through His designated emissary, Moses. The ultimate goal of God in these dealings is to get the nation to the land that He promised to give to Abraham’s descendants. The book depicts three settings: in Egypt (1-12); the trip to Sinai (12-18); at Sinai (19-40).

Outline

• 1-12:36 Preparations to exit
  • Egypt Egyptian oppression (1); Moses’ birth (2); Moses’ commission (3-4); confrontation of Pharoah (5-7); plagues, Passover, and plunder of Egyptians (7-12)
• 12:37-51 Exit effected
• 13 Firstborn consecrated; God’s direction via cloud/fire
• 14 Red Sea crossing
• 15 Victory song
• 15-17 Grumbling—bitter water (15); food (16); water (17)
• 17 War with Amalek
• 18 Advice to Moses regarding leadership responsibility
• 19 Commitment to covenant
• 20 Ten Commands (Exodus 20, Leviticus, and the first 10 chapters of Numbers = the body of Law/Torah)
• 21-23 Various civil obligations/guidelines for interpersonal relationships
• 23 Sabbaths; feasts; commitment
• 24 Covenant ratification and God’s glory revealed
• 25-31 Tabernacle preparations
• 32-34 Golden calf incident
• 35-40 Tabernacle constructed

Central Theme:

     Deliverance/emancipation comes from the one and only God of the Universe. He alone can achieve our release in this life from the confines that burden us. This release frees us to serve Him in accordance with His revealed instructions. He is the solution and antidote to life’s hardships. He is the “way out,” the “exit,” the avenue of escape. Exodus depicts for us the birth of a nation, Israel’s commencement as a national entity under God—a theocracy—with a law code to govern them in worship and daily life. Thus God is a God of revelation. He reveals Himself to people and offers to direct their behavior. He reveals Himself as the One Who controls history (ch. 1), whose name is “I AM”—the Eternal Present (3:14). He redeems (6:6; 15:13), but also judges His people (4:4; 20:5; 32:27-28) and those outside Israel who reject Him (chs. 7-12). He keeps His covenant commitments (19:5), and lives among His people (29:45)—though He is transcendent (33:20).

Summary 

The name refers to the worship responsibilities of the Levites and constitutes a manual for the priests. The nation is encamped at the base of Mt. Sinai—the contact point where God is dispensing His laws to Moses (the expression “the Lord spoke to Moses” occurs some 56 times). Whereas Exodus closed with the erection of the tabernacle, Leviticus describes how the tabernacle is to be used and put into service. These details are presented during the one month and 20 days that spanned the period from the close of Exodus to the point at which the nation strikes camp and leaves Sinai (Numbers 10:11).

Outline

• 1-16 How to approach God/enter into communion with Him
  • The 5 major sacrifices of Judaism (1-7); priestly service (8-10); attaining purification (11-16)
• 17-27 How to maintain fellowship and communion with God Sacrificial details
  • (17); daily behavior of the people (1820) and the priests (21-22); offerings (22); key festivals (23); oil, bread, blasphemy (24); the Sabbatical year and year of Jubilee (25); call to obedience (26); vows and tithes (27)

Key Words

sacrifice (42 times) clean (74 times) atonement (45 times) unclean (132 times) blood (86 times) priest (189 times) holy/holiness/sanctify (152 times)

Central Theme

God is holy; those who wish to enter into fellowship with Him and remain there must be holy (i.e., set apart/separated for divine purposes). This means we must live life with a keen sense of God’s presence to the extent that we will conform our behavior to His directions. Forgiveness is available when we make mistakes; but the burning focus of our daily living is to please God, honor Him, and show Him to be holy by living holy lives (i.e., acting in harmony with His will—1 Peter 1:13-16). The New Testament alludes to Leviticus some 90 times.

Summary 

The name comes from the Septuagint—arithmoi = numbers, because a census was taken at the beginning of the 40 year period of desert wandering (chs. 1-4) and another at the end (ch. 26). One year after leaving Egypt, the Israelites were still at Mt. Sinai (Leviticus) receiving further instructions including details of the Tabernacle. Numbers picks up one month after the close of Exodus. It covers the 40 year desert wandering (1450-1410 B.C.) in three stages: (1) still at Mt. Sinai; (2) the move to Kadesh Barnea; and (3) the move to the Plains of Moab.
Outline 1-4 Census taken of the population (males 20 years old and above fit for military service) = 603,550. Israel’s total estimated population = 2-3 million 5-10 Further instructions on how to be holy 10-12 The trip to Kadesh Barnea—the grumbling begins 13-14 Reconnaissance team investigates Palestinian land conditions (14:24; 32:12) 15 More divine regulations 16 Coup attempted by Korah and associates 17 Aaron’s priestly preeminence verified 18-19 More responsibilities 20 The death of Miriam and sin of Moses 20-21 The trip to Moab (Aaron dies; the bronze snake) 22-36 On the plains of Moab Balak and Balaam (22-25); census of new generation (26); Joshua commissioned to succeed Moses (27); acquisition of the transjordanic tribal lands—Reuben, Gad, one-half Manasseh (32); recap of 40 year travel itinerary (33); the outer boundaries of Canaan pinpointed and tribal allotments identified (34-36).

Central Theme

Life is a journey that requires the child of God to muster obedient faith in God and His instructions if he expects to make it to Heaven. Life will be filled with discomfort, hardship, heartache, discouragement, opposition, and disappointment. But we absolutely must keep our wits and maintain our bearings, our sense of purpose and perspective as to what life is all about, and how life relates to our ultimate goal and final destination.

Typology

Summary Verses

 1 Corinthians 10:5a,11; Hebrews 3:12-4:1,11 1 Corinthians 10:6ff. pinpoints aspects of life that deter people from conforming to a godly lifestyle: lusting after things and fleshly stimulation; altered religious appetites; sex; irritability; complaining.

Most people are derailed, side-tracked, and distracted by life’s meaningless clutter, and so will fail to reach the heavenly shore. We must keep our sights on God and His will, and resist life’s influences that seek to deter us from our purpose.

Summary 

The name, taken from the Septuagint, means “second law,” i.e., a restatement of the Law of Moses given 40 years earlier. The setting is the nation of Israel encamped on the plains of Moab in the final months of the 40 year period of desert wandering. Moses is nearing the end of his own life. He delivers addresses to the nation—a new generation of adults—to prepare them for their occupation of the Promised Land. The oldest among them was 59 years of age. Those old enough to have experienced the exit from Egypt, the miraculous crossing of the Red Sea, and the reception of the Law at Mt. Sinai, would have held these experiences only as childhood memories. They needed to be reminded of who God is, what He has done, and what He expects.

Outline

• 1-4 Recapitulation of the 40 years
• 5-26 Restatement of God’s laws
  • The Ten Commands (4-5); love God by constant Bible study and dissemination (6); eliminate false religion and moral contamination (7); recall God’s past dealings and recommit to Him (8-11); the central worship site (12); what to do about false teachers (13); dietary and tithing matters (14); the sabbatical year (15); annual festival pilgrimages (16); leaders (16-18); interpersonal conduct (19-26).
• 27-30 Necessity of remaining true to the covenant
• 31-34 Final details of Moses’ life

Central Theme

Deuteronomy recounts and restates God’s laws for essentially one purpose: to show what it takes to be successful and prosperous in the land they were about to acquire. Specifically, Deuteronomy shows us that to be successful in life, we must obey God and teach our children/grandchildren to do the same (31:1213; 1 John 5:3). Indeed, obedience and love are inseparably linked (cf. 6:2,5; 7:9; 10:12-13; 11:1,13). If we wish to keep our feet on the right path, we must keep our head in the Book. Nothing substitutes for constant, consistent, continual Bible study—frequent reminders as to how God wants us to act. Summary Verses: 4:1-9,39-40; 5:29-33; 6:1-12,24-25; 7:7; 10:12-13; 11:1820; 29:9; 30:19-20; 32:46-47; 34:10-12

Summary 

Named for its principal character, “Joshua” which means “Jehovah (or the Lord) saves” and is the Hebrew equivalent of the Greek term “Jesus.” The book records the Israelite military assault of the land of Canaan under the leadership of their general around 1400 B.C.

Outline

• 1-12 Conquest and occupation of Canaan
  • Commission of Joshua (1); preparations and reconnaissance (1-2); Jordan crossing (3-4); Gilgal circumcision (5); capture of Jericho (6); Ai (7-8); Mt. Ebal altar and law read (8); Gibeonite alliance (9); Southern campaign (10); Northern campaign (11); summary of the conquest (11-12).
• 13-22 Distribution of tribal land allotments (geography of Palestine)
  • Transjordan tribes (13); western tribes (14-19); cities of refuge (20); Levitical cities (21); Transjordan tribes released (22).
• 23-24 Joshua’s farewell address to civil leaders (23) and the nation (24).

Central Theme

God’s purposes are accomplished. Israelite occupation of the Promised Land was fulfilled just as He promised Abraham (Genesis 17:8). This book verifies God’s fidelity to His covenant commitments to the extent that the people followed through with their responsibilities (Joshua 17:13; 18:3). The unfathomable activity of God is seen as He works in the affairs of men to accomplish His overriding purposes/ plans. We can overcome the obstacles of this life and achieve our divinely assigned responsibilities—if we maintain trust in Him and avoid disobedience. To Him alone belongs the glory and the credit for anything we may achieve as we act in humble obedience. If it were not for God, the Hebrew people never would have exited Egypt, crossed the Red Sea, survived the hardships of desert life, withstood enemy attack, and conquered Canaan. We should seize the moments of life with enthusiasm and determination to do His will. Our obedience is the highest form of divine service. When we devote ourselves to obedient submission, we bear spiritual witness to the holy and moral nature of God. When we deviate from His will, we obscure a clear-sighted view of God for those around us. Though God repeatedly punished His people for their sins, His gracious forgiveness and rescue were offered upon repentance.

Summary 

The name refers to the military/civil leaders whom God appointed to aid His people during those periods when they were receptive to His will. This book describes the Dark Ages of Israelite history—scenes replete with bloodshed, thievery, prostitution, idolatry, homosexuality, and apostasy. This situation is reflected in the thematic expression: “every man did that which was right in his own eyes” (17:6; 21:25). The nation of Israel had no central government, but functioned as a loose confederation under their King (God) and His rule (Law of Moses). He raised up judges for specific tasks. The repetitious cycle (5 phases) of the period and the book is detailed in 2:7-19: apostasy, oppression, repentance, deliverer, deliverance.

The biblical term for “judges” (shophetim) carries a wider meaning than our English word. It could even refer to God as the One who settles land disputes (11:27). It is used six times (2:16-19) to describe the inspired deliverers of Israel, illustrated in the explicit references to eight who “judged” in the sense of delivering Israel from her enemies by armed conflict (3:10; 10:2; 10:3; 12:7,8-9,11,13-14; 15:20; 16:31). It is used of Deborah more in the American sense of judicial arbitrator (4:4-5). So the judges were mostly civil/political/military heroes/saviors who were raised up and endowed with God’s spirit to achieve Israel’s deliverance.

The general conquest under Joshua facilitated the principal aim of territorial occupation of the land. However, various Canaanite strongholds were bypassed and left for later subjugation by the individual tribal groups. Judges refers to these subsequent sorties, including the assault made against the Jebusite fortress of Jerusalem (1:8). Nevertheless, the willful neglect of this subjugation/ extermination process by the tribes ultimately resulted in God’s disapproval and His corresponding use of these remaining enemies as tools of chastisement.

Outline

• 1-2 Background conditions after Joshua’s death
  • Political conditions (1); spiritual conditions (2)
• 3-16 Oppressions and the judges
  • Mesopotamia vs. Othniel (3:7-11); Moabites vs. Ehud (3:12-30); Philistines vs. Shamgar (3:31); Canaanites vs. Deborah/Barak (4-5); Midianites vs. Gideon (6-8); Abimelech (9); Tola and Jair (10:1-5); Ammonites vs. Jephthah (10:6-12:7); Ibzan, Elon, and Abdon (12:8-15); Philistines vs. Samson (13-16)
• 17-21 Appendices illustrating the extent of Israelite apostasy
  • Micah’s priest (17); Danite migration (18); atrocity at Gibeah (19); Benjamite War (20-21)

Central Theme

When God’s people stray from His will, deserved punishment and oppression follow. But faithful obedience brings deliverance, relief, and peace. We must not allow the phenomenon of life-grinding-ever-forward to cause us to forget our original commitments and responsibilities to God. Life must not be lived according to local tradition, personal inclination, or feeling, but according to law— God’s Law. When any person or nation reaches the point where life is lived based upon what’s “right in one’s own eyes,” spiritual disorientation and social confusion are the natural and inevitable results.

Summary 

Ruth was a Moabitess. An Israelite family moved to her country and she married one of the sons. The book of Ruth describes her relationship with her mother-in-law and the relationship that she develops with God. Her story is set during the turbulent period of the Judges and serves as a stark contrast to the otherwise depressing, unpleasant conditions of the day. This book stands as an oasis in a desert of depravity, a fragrant blossom in a garden filled with thorns and weeds, a sweet scent amid the otherwise foul stench of apostasy.

Outline

1 Ruth’s resolution 2 Ruth’s relationship with Boaz 3 Arrangements for marriage 4 Marriage and birth of a son

Peculiar Customs/Legalities

• 1. Levirate marriage law (Deuteronomy 25:5-6): eligible “near kinsmen” (2:20) were to be notified of the obligation to perpetuate the name of a deceased, childless relative by marrying his widow. The widow was to initiate the process.
• 2. Lying at the feet and “spreading a garment over” (3:9): refers to a woman indicating her receptivity to marriage, her willingness for that particular man to fulfill the Levirate marriage law with her.
• 3. Giving one’s sandal to another (2:7): symbolized a legal transaction, in this instance, the prior kinsman’s agreement to relinquish his right of redemption to the second man in line. A modern parallel would be our notarizing a document or signing a contract.

Central Theme

Even in the midst of widespread neglect of God’s ways, when society and even God’s people are in a state of moral chaos and spiritual depravity, ordinary people—largely unknown and overlooked by the public eye—are living their lives in tune with God and His will. Even unlikely people—like a Moabite woman—can place themselves under submission to the God of Heaven, even when everyone around them is doing the opposite. God achieves His purposes through those who are receptive to His ways, regardless of the spiritual conditions that prevail at any given time. God moves His plan to bring Christ into the world a little farther down the stream of history. In the process, He cares for His people and sees to their well-being. Also, God is an international God who cares for the Gentiles—even to the extent of incorporating a foreign woman into the lineage of the Son of God (4:13,18-22). Boaz serves as a type of Christ by being the kinsman-redeemer, a blood relative qualified to redeem (Romans 1:3; Hebrew 2:14); He could pay the necessary purchase price (1 Peter 1:1819); and He was willing to redeem (Galatians 2:20; Hebrews 10:7). Incredibly, Ruth gave birth to a baby boy in the very village where his genetic descendant—the Messiah—would be born centuries later.

Summary 

The 350 year period of the Judges came to a close with its final figure, Samuel, during whose lifetime the monarchy commenced. 1 Samuel records Samuel’s career as well as the reign of Saul the first king of Israel. 2 Samuel deals exclusively with the reign of David. 1 and 2 Samuel form a single volume in the Hebrew Bible.

Outline

• 1-8 Samuel’s judgeship
  • Birth and mother’s song (1-2); his ministry amid corruption (2); message from God (3); Israelite defeat and death of Eli (4); Philistine suffering due to the ark (5); retrieval of the ark (6); Samuel’s ministry (7); demand for a king (8)
• 9-31 Reign of Saul
  • Selection (9); coronation (10); Ammonite conquest (11); Samuel’s resignation address (12); Saul’s sin (13); rash vow (14); sin and rejection as king (15); successor selected (16); Goliath (17); David’s friendship with Jonathan, relations with Saul, and David’s marriage (18); Saul’s attempts to kill David (19-26); David’s refuge among the Philistines (27); “witch” of Endor (28); David expelled by the Philistines (29); David’s victory over the Amalekites (30); death of Saul (31)

Central Theme

Samuel recounts the transition from the period of the Judges to the establishment of the monarchy. Though God predicted (by His foreknowledge) that Israel would have a king (Deuteronomy 17:14-20), it was not His original intention since He was their king (1 Samuel 8:7; 12:12; Hosea 13:11). The nation had managed just fine without human kings from the nation’s inception. Many military actions were instigated under the leadership of Moses, Joshua, and the Judges—all without a human king. While God often graciously adapts Himself to the clamor of the crowd, nevertheless, people suffer when they stubbornly insist upon having their own way.

Summary 

2 Samuel is one book with 1 Samuel in the Hebrew Bible. Saul dies in the last chapter of 1 Samuel. 2 Samuel records the reign of David, the second king of Israel. Saul and David each reigned 40 years. David’s throne was in Hebron for the first seven years of his reign. He relocated the government to Jerusalem for the remainder of his reign.

Outline

• 1-7 Coronation of David and consolidation of the kingdom
  • Regret over Saul’s death (1); elimination of rivals (2-4); complete tribal supremacy (5); ark retrieved/transported to Jerusalem (6); kingdom secured by God (7)
• 8-10 Conquests over enemies
  • Defeat of Philistia, Moab, Zobah, Syria, and Edom (8); kindness extended to Mephibosheth (9); defeat of Ammon (10)
• 11 Crimes committed by David: adultery and murder
• 12-20 Conflicts and confusion that result
  • Judgments pronounced, forgiveness, death of child (12); daughter’s rape/incest and murder of son (13); rebellion of Absalom (14-18); disorder and revolution (19-20)
• 21-24 Appendix of nonchronological events in David’s life
  • Famine (21); military campaigns against the Philistines (21); song of David (22); David’s final utterances (23); census and plague (24)

Central Theme

2 Samuel shows the further failure of the humanly instigated monarchy to aid the nation in pleasing God. Though David set a good example early in his life, he fell from that ideal. He succeeded in winning God’s favor to the extent that the Messianic lineage was solidified through the Davidic family line. We must take heed: when our lives are going well, we are prospering and God is blessing us, that is the very time when we are most vulnerable to falling prey to Satan’s wiles.

Summary

In the Hebrew Bible, 1 and 2 Kings form one book. 1 Kings commences with the reign of Solomon, third king of Israel. It records the breakup of the nation into two distinct political entities. The Northern Kingdom, known as Israel or Samaria, consisted of the 10 northern tribes. The Southern Kingdom, known as Judah, was composed of the two southern tribes of Judah and Benjamin. Israel lasted for a brief 213 years through a string of 19 kings—all of whom were wicked individuals. Judah survived for 349 years through 19 kings—most of whom were also wicked. Prophets who were active during this period included Elijah and Micaiah. 

Outline

• 1-11 The Monarchy under Solomon (2 Chron. 1-9)
  • Rise to power (1); advice from father and elimination of rival (2); marriage and request for wisdom (3); his administration and fame (4); construction/dedication of the temple (5-8); his accomplishments, wealth, and fame (910); his downfall (11)
• 12-22 The Divided Kingdom
  • Rehoboam’s mistake and the northern revolt (12); Jereboam’s reign (13-14); Rehoboam’s reign (14); Abijah and Asa in Judah, Nadab and Baasha in Israel (15); Elah, Zimri, Omri, and Ahab’s reign in Israel (16); Ahab in Israel (16-22); Jehoshaphat in Judah (22)

Central Theme

A single purpose pervades the books of Kings: religious factors determined the course of Hebrew history. Political, economic, or military factors do not effect national success. The single key consideration is: to what extent did the king, and the population over which he ruled, conform themselves to the will of God? Nations that are conscious of God’s will and seek to live life in view of Him will enjoy success, prosperity, and longevity (Psalm 33:12; Proverbs 14:34; Isaiah 60:12). The political rulers wield a significant impact upon the people. They can sway the nation in a righteous direction or in a wicked direction. God will react accordingly.

Summary

The book of Kings was arbitrarily divided in the Septuagint on the basis of space considerations. 1 Kings covers about a century, beginning with the old age of David, and ends abruptly in the middle of the reign of Ahaziah of Israel (circa 850 B.C.). 2 Kings picks up where 1 Kings ended and records events to the 37th year of King Jehoiachin’s captivity. The total span of time is about four centuries (circa 970-561 B.C.). 2 Kings records the decline and fall of both Israel and Judah. Prophets who were active during this period included Elijah (briefly), Elisha, Amos, and Hosea in Israel, while Judah enjoyed the prophetic labors of Joel, Isaiah, Jeremiah, Habakkuk, Zephaniah, and Micah. Jonah and Nahum prophesied against Assyria. Obadiah addressed Edom.

Outline

• 1-17 The Divided Kingdom
  • Ahaziah and Jehoram (Joram) in Israel, with Elijah/Elisha (1-8); Jehoram (Joram) and Ahaziah in Judah (8); Jehu in Israel (9-10); Athaliah and Jehoash in Judah (11-12); Jehoahaz and Jehoash in Israel (13); Amaziah in Judah (14); Jeroboam II in Israel (14); Azariah (Uzziah) in Judah (15); Zechariah, Shallum, Menahem, Pekahiah, and Pekah in Israel (15); Jotham and Ahaz in Judah (16); Hoshea in Israel and Israel’s all to Assyria (17)
• 18-25 Judah alone
  • Hezekiah (18-20); Manasseh and Amon (21); Josiah (22-23); Jehoahaz (23); Jehoiakim (23-24); Jehoiachin (24); Zedekiah and the fall of Judah (24-25)

Central Theme

2 Kings and 1 Kings share the same theme. Each king is evaluated on the basis of his attitude toward God and Bible religion. Politically important kings are given little space if they were religiously weak. After identifying a king, dating his reign by the year of the king’s reign in the opposite kingdom, and giving the length of the reign, a simple verdict is pronounced on the king’s character in light of his relationship to God. All of the northern kings are said to have done evil (except Shallum who reigned only one month). Of the southern kings, only Josiah and Hezekiah are given unqualified commendation. These books clearly show that only one thing really matters in life—for both human governments and individuals. Regardless of one’s endeavors, activities, and accomplishments, all that really matters is: Do you love and obey God?

 Summary 

1 and 2 Chronicles are one book in the Hebrew Bible and constitute Israel’s historical annals. They literally scope the entire Old Testament from Adam to the Babylonian Captivity and the Persian decree that enabled exiles to return to Palestine. Chronicles capsules the span of Old Testament history for the returning exiles.

Outline

• 1-9 Genealogies from Adam to David
  • Adam to Abraham (1); Abraham to Jacob (1); Jacob to David (2); David to Captivity (3); the 12 Tribes (4-8); Citizens of Jerusalem and Saul’s family (9)
• 10-29 David’s life and reign
  • Death of Saul (10); David’s accession and capture of Jerusalem (11); David’s mighty supporters (11-12); transportation of the ark (13); victory over Philistines (14); ark brought to Jerusalem (15); thanksgiving and commemoration service (16); request to build temple denied, but Davidic covenant affirmed (17); wars (18-20); sinful census (21); temple preparations (22); Levites organized (23-26); David’s military and civil leaders (27); farewell address to nation and to son Solomon in anticipation of temple construction (28-29); accession of Solomon and death of David (29)

Central Theme

After enduring Babylonian exile, a remnant of Jews returned to Palestine to reinstate Mosaic religion under the leadership of Ezra. They desperately needed to be reminded of their spiritual roots. They needed their religious foundation relaid. The author (probably Ezra) skillfully selected historical details that would re-educate the exiles regarding the foundational principles of Judaism—the proper place of the Law, the temple, and the priesthood. In short, the covenant relationship with God received center stage. Those who refuse to learn from the blunders of the past are doomed to repeat them. The key to our future success lies in our past.

Summary

2 Chronicles is one book with 1 Chronicles and so picks up where 1 Chronicles concluded. 2 Chronicles records Solomon’s reign (971-931 B.C.) and all the kings of Judah from Rehoboam (Solomon’s son) to Zedekiah (586 B.C.). The kings of Israel are excluded since the book is designed to re-educate those returning from Babylonian exile, i.e., Judah.

Outline

• 1-9 The Monarchy: Solomon’s reign
  • His wish and wealth (1); the temple (2-7); his fame, accomplishments, and death (8-9)
• 10-36 The Divided Kingdom: the Judean kings
  • Rehoboam (10-12); Abijah (13); Asa (14-16); Jehoshaphat (17-20); Jehoram (21); Ahaziah (22); Athaliah (22-23); Joash (23-24); Amaziah (25); Uzziah (26); Jotham (27); Ahaz (28); Hezekiah (29-32); Manasseh (33); Amon (34); Josiah (34-35); Jehoahaz, Jehoiakim, Jehoiachin, and Zedekiah (36); Persian decree (36)

Central Theme

2 Chronicles shares the same purpose as 1 Chronicles. Both are concerned with reestablishing God’s religion in the hearts and lives of the Judeans—survivors of the two southern tribes who came out of exile to return to Palestine. The Babylonian exile was deserved and due to disobedience to Mosaic Law. But now, in God’s gracious providence, the remnant is permitted to return, rebuild the temple, and once again worship and serve God. This time, they needed to do it right. Starting fresh, they needed to restore Bible religion and commit themselves to conforming to God’s will. Significant verses: 7:14; 16:9.

 Summary 

Probably written by Ezra circa 450 B.C., the book of Ezra describes events surrounding the return of Judah from the 70 year period of Babylonian captivity. The Persian monarch Cyrus overthrew Babylon in October 539 B.C. He and subsequent kings (Darius and Artaxerxes) issued decrees allowing conquered peoples to return to their homelands. Three separate waves of Jewish exiles were permitted to return to Palestine. The book of Ezra records two of those returns and Nehemiah records the third. Approximate contemporaries of Ezra included Haggai, Zechariah, Esther, Malachi, and Nehemiah.

Outline

• 1-6 The Return under Zerubbabel
  • Persian decree (1); Census of returning exiles (2); Construction of new temple (4-6)
• 7-10 The Return under Ezra
  • Ezra identified and Artaxerxes’ decree issued (7); the journey to Jerusalem (8); the problem of mixed marriages (9-10)

Central Theme

God promised to restore the Israelites to the land of Palestine (Jeremiah 25:11). Though He brought severe punishment upon His people for their disobedience, He fulfilled His promise to extend mercy to those who would learn from their national affliction and repent. The return of “a very small remnant” (Isaiah 1:9) was difficult, fraught with obstacles and uncertainties. Yet those who were willing to commit themselves to restoring Bible religion could do so. We, too, must learn from our mistakes, take our licks when we have misbehaved, and commit ourselves to conforming to God’s will.

Summary

Nehemiah was a Jewish exile who held the position of cupbearer in the court of the Persian monarch Artaxerxes I. The cupbearer was responsible for screening the liquids the king was to drink—a trusted role that bought him the king’s confidence. When the returning exiles under the leadership of Zerubbabel were thwarted in their attempt to rebuild Jerusalem and the temple (Ezra 4), Nehemiah (whose name means “the Lord comforts”) set about to rectify the situation by using his influence with the Persian king. As governor of Judah, his leadership and organizational skills made the rebuilding possible and the restoration of the remnant of God’s people was completed.

Outline

• 1-7 Jerusalem’s walls rebuilt under Nehemiah
  • Jerusalem’s condition and Nehemiah’s prayer (1); Artaxerxes’ permission to return and Nehemiah’s inspection of the city walls (2); repairs commence (3); the work hampered by opposition (46); the walls completed (6); genealogical register of the population (7)
• 8-10 The covenant renewed under Ezra
  • The reading of the Law and the people’s response (8); the people’s penitence and worship (9); recommitment to the covenant (10)
• 11-13 Reformation of the nation
  • Repopulation of Jerusalem and other cities (11); identification of the priests and Levites (12); celebration/dedication of Jerusalem’s wall (12); reforms regarding non-Jews, priests, Sabbath, and marriage (13)

Central Theme

Nehemiah completes the record of the restoration of the remnant of God’s people from Babylonian exile. It shows that God blessed those who were willing to learn from the chastisement of captivity by returning them to their homeland. God can use good leaders—like Nehemiah who was a man of integrity, humility, energy, devotion, and unselfishness—to point penitent people back to divine protocol. Repentance is not always easy since it requires a change of life in which God’s will is reestablished into one’s lifestyle. Yet the hardship and sacrifice will be rewarded with God’s care and favor.

 Summary

The events of Esther take place during a 10 year period of the reign of the Persian king Xerxes I, whose Hebrew name was Ahasuerus. These events are sandwiched between the sixth and seventh chapters of Ezra (483-473 B.C.) and have as their setting Xerxes’ palace in one of his capital cities—Shushan. The Babylonian empire had fallen and the Persians exercised political supremacy over a large area of land from China/India to the Sudan.

Outline

• 1-3 Threatening circumstances for God’s people
  • Vashti deposed (1); Esther selected (2); Haman’s evil decree (3)
• 4-10 The threatening circumstances thwarted
  • Mordecai appeals to Esther (4); Esther’s banquet, Haman’s gallows constructed, Mordecai honored (5-6); Haman hanged (7); Mordecai’s counter decree issued (8); the decree executed; Purim instigated (9); Mordecai’s fame (10)

Central Theme

Though the name of God does not appear in this book, Esther underscores the incredible sovereignty and providence of God in bringing about His will and His redemptive purposes. Though God never interferes with anyone’s free will, He is able to operate nonmiraculously “behind the scenes” to demonstrate His control and care for His people. His promise to Abraham to bring Christ into the world by means of Abraham’s descendants was perpetuated even in the face of their imminent extermination.

 Summary 

In all likelihood, Job lived during the Patriarchal period prior to Moses but after the Flood. He was a resident of Uz which was probably located in northwestern Arabia. He lived his life in accordance with God’s will, and was doing so when he was struck by multiple calamities and severe health problems. The main characters of the book include Job’s three “friends,” the shadowy Elihu, Satan, and God Himself.

Outline

• 1-2 Job’s disasters
• 3-31 Job’s dialogues with his three friends
• 32-37 Elihu’s speeches
• 38-41 God’s speeches
• 42 Job’s deliverance

Central Theme

Many suggestions have been advanced to pinpoint the theme of Job, including: the reality of Satan in the world; the meaning of suffering; theodicy, i.e., God’s justice in view of suffering; the nature of God; faith; whether disinterested righteousness is possible. While each of these ideas are touched upon and worthy of consideration, the real point of the book is seen in its climactic presentation of God Himself. When God peppers Job with question after question regarding the inner workings of the Universe, we see its calculated effect in Job’s reaction. Job reacts by bowing submissively before the spectacular omnipotence, omniscience, wisdom, eternality, and sovereignty of God (42:2-5). He now recognizes that to insist upon an explanation from God as to why the faithful suffer is to contend with God and to expect something we have no right to expect (38:2,18,21; 40:2,8,14; 41:11). In other words, the book impresses upon us the fact that the faithful child of God, when confronted by the magnificence of God and the reassurance that He has the ability to operate the Universe properly, can relax and endure the suffering of this life, knowing that God is near and dear. Indeed, at its deepest level, faith/trust in God requires no explanation for life’s adversities

[NOTE: See also the author’s book Why People Suffer

Summary 

Psalms is the hymnal of the Jewish nation containing a collection of 150 songs, laments, and praises by various authors—estimated as follows: David (73); Solomon (2); sons of Korah (12); Asaph (12); Heman (1); Ethan (1); Moses (1). Most were written in the 10th century B.C. during the lifetimes of David and Solomon. The Psalms are one of six books in the Old Testament known as wisdom literature and written in the form of Hebrew poetry. Hebrew poetry is characterized by rhythm (of words and tones) and parallelism—not meter (accented syllables) or rhyme as in Western poetry. Parallelism is its major feature in which lines parallel each other synonymously, antithetically, or synthetically.

Outline

Since this book is a collection of diverse psalms authored by various writers, the book as a whole contains no unifying thought structure or theme (beyond the notion of praise or wisdom). However, the book exhibits various organizational features. The book can be divided into five books each with its own doxology:

• Book I—–(1-41) Doxology—–41:13
• Book II—-2-72) Doxology—–72:18-19
• Book III—(73-89) Doxology—–89:52
• Book IV—(90-106) Doxology—–106:48
• Book V—-(107-150) Doxology—–150:1-6

The Psalms can also be evaluated according to content categories:

• 1. Lament/petition (individual and communal—e.g., Ps. 3; 44)
• 2. Thanksgiving/praise (e.g., Ps. 30; 65)
• 3. Expressions of trust in God (e.g., Ps. 4)
• 4. Divine enthronement hymns (e.g., Ps. 47)
• 5. Royal/Jerusalem (e.g., Ps. 48)
• 6. Didactic/wisdom (e.g., Ps. 37)

The Psalms may also be classified according to general themes:

• 1. Messianic (e.g., Ps. 2)
• 2. Creation (e.g., Ps. 8)
• 3. Exodus (e.g., Ps. 78)
• 4. Penitential/forgiveness (e.g., Ps. 6)
• 5. Imprecation (e.g., Ps. 35)
• 6. Pilgrimage (e.g., Ps. 120)
• 7. Victory (e.g., Ps. 18)

Despite the variety of subject matter and the difficulty in pinpointing a central theme for the book of Psalms, we must be impressed with the fact that God is worthy to be praised, extolled, and adored. It is only natural that a child of God will frequently express heartfelt worship to Him in all phases and circumstances of life.

Special Considerations

Perhaps more than any other inspired material, the Psalms provide for the release of emotions that have been stirred up within the human breast by life’s circumstances. The Psalms enable us to cry out to God—either in self-interest or in praise and adoration of Him. By design, a Psalm may be sung or read. Some are written from the perspective of the individual (e.g., Ps. 30), while others are written to speak for the community as a whole (e.g., Ps. 126). Terms, superscriptions, and titles (added later) include: “Selah” (occurring 71 times and thought to be a musical notation); “To the Chief Musician” (occurring in 55 Psalms and believed to be a collection especially for use by a musical director); “A Song of Ascents” (used to refer to Psalms 120-134 which formed a hymnal used by worshippers who went up to Jerusalem for the three annual Old Testaments feasts).

Summary 

A “proverb” (root meaning = “comparison”) in Hebrew usage is a moralistic pronouncement about everyday life. Proverbs are pithy bits of advice that give insight into existence and reality. Proverbs very practically point people down the pathway to successful living. They cut through the facade and complexities that we humans so typically conjure up in our lives by pinpointing how to live a godly life in preparation for eternity. Solomon wrote the entire book except the last two chapters (which were authored by the unidentifiable figures Agur and King Lemuel). This collection of proverbs, preserved by inspiration, must have been among the thousands written by Solomon (1 Kings 4:32).

Outline

• 1-9 The cruciality of wisdom
• 10-24 Proverbs (375) that stress righteous living and discourage wicked living
• 25-29 Proverbs of Solomon (extracted by Hezekiah’s men) pertaining to human relationships
• 30 Agur’s words of wisdom and numerical sayings
• 31 Lemuel’s mother’s advice for kings and a description of the capable woman

Central Theme

Rather than being a hodgepodge of disconnected, unrelated maxims, Proverbs constitutes a distillation of wisdom gleaned from the Law of God. Wisdom is the general subject matter of the book, but the central theme is stated in 1:7—“the fear of the Lord is the beginning of knowledge, but fools despise wisdom and instruction” (cf. 9:10; 15:33). In other words, the starting point for life and the real essence of wisdom is fear of God (alluded to 21 times). True living cannot commence without first a genuine respect for God. A healthy fear of the Lord entails a reverence for God that includes obedience and submission to His will (Job 28:28; Psalm 111:10; Ecclesiastes 12:13). A person’s life cannot even “get off the ground” until an humble respect for God and His will is in place. Once the prerequisite of genuine regard for God is intact, the individual is in a position to hear God and to begin the process of assimilating God’s wisdom as it relates to a variety of life’s characteristics: pride/humility, wealth/poverty, sin, folly, goodness, use of the tongue, vengeance, strife, gluttony, justice, love, lust, laziness, death, friends, the family, etc.

“fear of the Lord” (1:7,29; 2:5; 8:13; 9:10; 10:27; 14:26,27; 15:16,33; 16:6; 19:23; 22:4; 23:17); “fears the Lord” (14:2,16,26; 28:14; 31:30); “fear the Lord” (3:7; 24:21)

Summary

The name is Greek for “preacher” (a form of ekklesia = assembly). The Hebrew term, Qoheleth, means “one who speaks at an assembly.” Solomon is undoubtedly the author (1:1). The book certainly reflects his life in its allusions to wisdom (1:16), wealth (2:7-8), fame (2:9), and accomplishments (2:4-6). Cf. 1 Kings 4:21ff.

Outline

• 1:1-3 Thesis statement
• 1 The vanity of the world’s natural processes and pursuit of understanding
• 2 The vanity of indulgence, human achievement, acquisition, materialism
• 3 God’s orchestration of existence for human activity
• 4 The vanity of human oppression, toil, politics
• 5 The vanity of careless worship, misused wealth
• 6 The vanity of riches
• 7-11:8 Wise insights in the midst of life’s vanity (mini-realities amid life’s incongruities)
• 11:9-12:7 Onset of old age when the vigor of youth passes
• 12:8-14 Conclusion: life’s vanity can only be handled by devoting oneself to God

Central Theme

Using recurring proverbial expressions (i.e., “under the sun,” “vanity of vanities; all is vanity,” “grasping after the wind”), Solomon depicts life as meaningless, confused, frustrating, and depressing—if lived apart from God. On the other hand, though life will still be characterized by inexplicable circumstances and puzzling uncertainties, when approached in light of God’s will, life has meaning and can be successfully negotiated with an adequate measure of satisfaction, contentment, and enjoyment (2:24; 3:13,22; 5:18-20). Living life in obedience to God is the only viable approach to life (2:26; 3:12; 5:7; 7:18; 8:12; 12:13). After all, everyone will face God’s assessment of their earthly conduct (12:14).

 Summary 

The Hebrew title is taken from the first verse which uses the Hebrew superlative “song of songs,” meaning the ultimate song or the best song of all. Our English versions accentuate the latter portion of the first verse which identifies the author, and so title the book “Song of Solomon.” The book has also been referred to as “Canticles” which is Latin for “songs.” Of the 1,005 songs that Solomon wrote (1 Kings 4:32), this one is apparently the greatest. Not only did he author it, the song is a lyric poem in dialogue form referring to his own courtship and marriage.

Outline

• 1-3 Romance, courting, and wedding procession
• 4-5:1 Honeymoon
• 5:2-6 Marital strife and reconciliation
• 7-8 The marriage strengthens and matures

Central Theme

God created male and female at the beginning (Genesis 1:27; Matthew 19:4) and intended that they should marry and bond together in a permanent marital relationship (Genesis 2:24; Matthew 19:5-6; Ephesians 5:31). Living a life of devotion to God may be undertaken in the context of the happiness and joy available through the male/female arrangement (i.e., courtship, marriage, the sexual relationship, and the gradual growth and deepening of married love). In a day when divorce is rampant, the marriage relationship has been cheapened, and extra-marital sex is commonplace, this book is extremely relevant and deserves to be heard.

Summary

Often referred to as “the Messianic prophet” (because of his frequent allusion to Christ’s redemptive work), Isaiah lived most of his life in Jerusalem preaching to the Southern Kingdom of Judah. His prophetic labors occurred during the latter half of the 8th century B.C., spanning the reigns of five kings (Uzziah, Jotham, Ahaz, Hezekiah, and Manasseh). During his lifetime, the 10 northern tribes were captured by Assyria (722 B.C.) and the specter of Babylonian exile loomed on the horizon. He warned Ahaz not to look to Assyria for protection. He pointed out Hezekiah’s foolish flirtation with Babylonian envoys and an alliance with Egypt. He warned of impending Babylonian captivity in view of the depravity associated with Manasseh’s reign. Tradition reports that Manasseh had Isaiah killed by placing him in a hollow log and having it sawed in two (cf. 2 Kings 21:16; Hebrews 11:37).

Outline

• 1-39 Condemnation pronounced
  • On Judah (1-12); on other nations (13-23); via Babylonian exile (24-27); on Samaria and Judah (28-35); on Assyria (36-39)
• 40-66 Comfort proffered
  • Via land restoration (40-48); the coming Messiah (49-57); achieving release from sin (58-66)

Central Theme

Isaiah’s career centered on warning God’s people against forming foreign alliances and thus looking to pagan powers for social security and military protection. Instead, they should trust the Lord, relying totally upon Him no matter what the political landscape looked like. Though not primarily a social reformer (like Amos), he pinpointed the social ills of the day as signs of overall spiritual decline and apostasy. Like all the prophets of God, Isaiah’s purpose was to decry departure from God, warn of the inevitable consequences of apostasy (i.e., punishment from God), and then to offer God’s forgiveness and restoration on the condition of repentance. Woven throughout this central purpose is frequent reference to the ultimate solution to the sin problem: the Christ. Isaiah says more about the person and work of Jesus than any other prophet (e.g., 1:18; 7:14; 9:67; 11:1-2,10; 40:3; 48:16; 53; 61:1-3).

Summary

Often called “the weeping prophet,” Jeremiah’s preaching career lasted more than 40 years through five Judean kings. He endured mistreatment including opposition, beatings, imprisonment, and abduction. Commanded by God to refrain from marriage, Jeremiah was around 20 years old when he began his ministry during the reign of Josiah. After Josiah’s death, hardships commenced. Under Jehoiakim, Jehoiachin, and Zedekiah, Jeremiah suffered cruel opposition. When the Babylonians captured Jerusalem in 586 B.C., Jeremiah was freed and permitted to remain in Jerusalem, only to be abducted by renegade Jews and taken to Egypt. Yet, even there, he continued to fulfill his prophetic responsebilities in accordance with divine commission. Though his work required the delivery of stern messages of warning and threats of judgment, Jeremiah was actually a sensitive and sympathetic man.

Outline

• 1 Call and commission of Jeremiah
• 2-45 Pronouncements against Judah
• 46-51 Pronouncements against the nations
• 52 Historical appendix: Babylonian captivity fulfilled

Central Theme

The primary purpose of Jeremiah was to announce the judgment of God upon apostate Judah. The kings and the people needed to be warned repeatedly of the certain outcome of their persistent rebellion against God. Babylonian captivity was the just and inevitable result of national disobedience. It would last 70 years (25:11). Yet even in the midst of depressing warnings and scathing rebukes, Jeremiah provided glimpses of hope, restoration, forgiveness, and future blessings.

 Summary 

The verb form of the word for “lamentations” means “to cry aloud.” The word refers to the mourning process in which the mourner gives vent to his sorrow by verbal expressions of anguish. The book consists of five funeral poems, written in the cadence of a funeral dirge, believed to have been written by Jeremiah, earning for him the distinction of being “the weeping prophet.” The first four poems follow an acrostic pattern (i.e., each verse begins with a word whose first letter corresponds consecutively with the Hebrew alphabet). The third poem devotes three verses to each letter. The fifth poem is a final prayer.

Outline

• 1 Jerusalem’s devastated condition
• 2 Review of Jerusalem’s Babylonian assault and God’s wrath
• 3 Jeremiah’s sorrow and the God of comfort
• 4 Description of the siege
• 5 Jeremiah’s prayer of confession and petition for the people

Central Theme

Lamentations bewails the Babylonian destruction of Jerusalem and the temple in 586 B.C. The five poems form an intense expression of sorrow over the calamity that has befallen the nation. It pleads for a better day when the people will be turned back to God and their lives and circumstances renewed. By application, the book spotlights the proper attitude toward disobedience, resulting punishment, and devastation, and hope for rectification and mercy. Even in the midst of life’s calamities, “because of the Lord’s great love we are not consumed, for his compassions never fail. They are new every morning” (3:22-23, NKJV).

Summary 

Ezekiel, whose name means “God strengthens,” was the son of a priest. He was taken from his home in Jerusalem and exiled with more than 10,000 other Jews in the second deportation by Nebuchadnezzar (597 B.C.)—11 years before the final destruction of Jerusalem. He settled in his own home in the little village of Tell-Abib on the banks of Nebuchadnezzar’s royal canal—the river Chebar. Five years into the captivity (592 B.C.), he was called by God to be a prophet—apparently at the age of 30 (1:1). He lost his wife five years later (24:16-18). His prophetic labors lasted for 22 years and overlapped the work of Jeremiah (who remained in Palestine to address those Jews who had not yet been deported) and the work of Daniel (who was in his early years in Babylon). Habakkuk and Zephaniah were also contemporaries.

Outline

• 1-32 Prophecies of condemnation, judgment, and doom
  • Ezekiel’s commission (1-3); judgment against Judah (4-24); judgment against pagan neighbors—Ammon, Moab, Edom, Philistia, Tyre, Sidon, Egypt (25-32)
• 33-48 Prophecies of future hope, salvation, and restoration
  • Redemption/restoration of Israel (33-39); reconstruction of the temple (40-48)

Central Theme

Since a portion of God’s people were now in captivity, and the rest were soon to come, Ezekiel’s preaching was designed to identify the cause of the captivity—sin—and to offer God’s future blessing. The first half of the book (chs. 1-24) predates the final destruction of 586 B.C. and warns of the certainty of coming judgment on God’s people. After including the surrounding nations in the deserved punishment (chs. 25-32), the final chapters (33-48) predict restoration and forgiveness for a repentant remnant. The primary way in which judgment and restoration are underscored is by emphasizing the sovereignty of God. His control and initiative over the Universe are reiterated over and over in the expression (used over 65 times)—“Then they will know that I am the Lord.”

 Summary 

Daniel was among the youths of noble birth who were taken captive in 606 B.C. by the Babylonians in their first of three invasions of southern Palestine. His life spanned the entire 70 year period of exile. In addition to serving as God’s prophet, he also attained to high political position under Nebuchadnezzar and Darius. His personal spirituality and dedication to God are seen in his vibrant prayer life (6:10) and in his willingness to serve God regardless of external hostility (1:8; 2:13-16; 5:17). He lived long enough to see the decline and fall of the mighty Babylonian empire and the rise of the Medo-Persian empire. His name means “God is my judge,” and he wrote the book around 530 B.C. shortly after the capture of Babylon by Cyrus in 539 B.C.

Outline

• 1 Daniel’s religious dedication and political favor
• 2 Nebuchadnezzar’s statue dream
• 3 Three Jewish youths and the furnace
• 4 Nebuchadnezzar’s vision of the tall tree
• 5 Belshazzar’s feast and the fall of Babylon
• 6 Daniel and the den of lions
• 7 Daniel’s vision of the four beasts
• 8 Daniel’s vision of a ram and goat
• 9 Daniel’s prayer and the 70 week prophecy
• 10-12 Daniel’s prophetic panorama

Central Theme

Daniel continues Ezekiel’s emphasis upon God’s sovereignty (e.g., “the Most High rules in the kingdom of men”— 4:17,25,32; 5:21). God’s will and God’s purposes cannot be thwarted. He will accomplish His intentions no matter what course human history takes. Daniel shows the importance of staying faithful even in hostile circumstances. God’s power and protection are such that we can count on Him. Not only did God extend His care to His children as they endured hardship, He foreshadowed His ultimate concern in terms of His redemptive plan brought to fruition in Christ. The 70 long years of captivity that Daniel and others endured came to an end, but long term restoration would come with Christ.

Summary

A contemporary of the Southern Kingdom prophets Isaiah and Micah, Hosea preached to the Northern Kingdom of Israel. Jereboam II (782753 B.C.) was on the throne when Hosea began his 50 year prophetic career (2 Kings 14:23ff.). His audience was materially prosperous, but spiritually depressed. Assyrian captivity loomed on the horizon. By 732 B.C., Damascus would come under Assyrian control and by 722, the Northern Kingdom of Israel with its capital of Samaria would fall. The population would be deported into Assyrian captivity. God used Hosea’s own marriage as an object lesson for the relationship sustained by God’s people with Him. Amos had already warned of impending disaster. Now Hosea continued that warning.

Outline

• 1-3 Hosea’s marriage to Gomer
• 4-14 God’s marriage to Israel Judgment on Israel for her sins (4-10); God’s love for Israel and His willingness to restore them (11-14)

Central Theme

God’s steadfast love for His people is repeatedly manifested despite their persistent unfaithfulness. As Hosea’s wife, Gomer, was unfaithful to him, so Israel showed her failure to love God. Her sins included swearing, lying, killing, stealing, adultery, drinking, prostitution, idolatry, and robbery (4:2,11-13; 6:9; 7:1,5; 10:4; 13:2). Such disloyal behavior brings judgment. But God’s love, forgiveness, and reconciliation are always available for those who will repent.

Summary

The prophet Joel probably preached in the 9th century B.C. during the reign of King Joash who came to the throne of Judah at age seven in 835 B.C. (2 Kings 11:21). His name is a combination of shortened forms of two names for God and means “The Lord is God.” The setting of the book involves a drought and a locust plague, which Joel interprets as divine disfavor, punishment for sin, and stimulus to repent.

Outline

• 1:1-2:17 Devastation
• 2:18-3:21 Deliverance

Central Theme

Though Babylonian captivity was over two centuries into the future, Judah was in need of being chastised and challenged to come back to God. Joel stepped forward and presented the key point of his message: the Day of the Lord (1:15; 2:1,11; 3:14). The “day of the Lord” is a point in time when God intervenes into the affairs of men in human history. He harnesses the forces of nature or foreign armies and uses them to do His bidding, taking vengeance on those who need chastisement to bring them to their senses. Israel deserved the day of the Lord because of her unfaithfulness, and her only hope was to repent. Restoration and blessing can be forthcoming after punishment and repentance occur.

Summary

Though a resident of the Southern Kingdom of Judah, Amos was commissioned by God to travel to the Northern Kingdom of Israel to preach. He lived in a village 10 miles south of Jerusalem named Tekoa. He made his living as a sheepherder/breeder and tree tender (1:1; 7:14). He traveled to Bethel, a town where not only the king lived, but where idol worship was commonplace. The king was Jereboam II (793-753 B.C.) who was corrupt and idolatrous (2 Kings 14:23-29). Amos met with stiff resistance and was warned to go back home and never preach in Bethel again (7:12-13). He was accused of conspiracy to overthrow the government (7:10).

Outline

• 1-2:5 Judgments directed against the nations and Judah Damascus, Philistia, Tyre, Edom, Ammon, Moab, Judah
• 2:6-6:14 Judgments directed against Israel
• 7-9 Prophetic visions of Israel’s calamity and future blessing

Central Theme

Israel was steeped in moral corruption. Social evils pervaded society. The people had become pagan in their daily conduct and in their worship. They were enhancing their standing and their financial status at the expense of others. Judgment was coming, and Amos issued a stern call to repent. Their intimate relationship with God would not preserve them from impending punishment. The solution: “let justice roll down like water” (5:24). Social justice, righteous treatment of one’s fellowman, is indispensable. The last five verses conclude the book on a positive note: the church of Christ is coming.

 Summary

At least 12 individuals in the Old Testament wore the name Obadiah (meaning “servant of the Lord”). Nothing is known about the personal life of the author of the book of Obadiah. The time of Obadiah’s preaching is uncertain (840 or 586 B.C. being the most likely dates). Obadiah addressed himself to the Edomites, the descendants of Esau, whose history was one of constant friction and conflict with Israel (the descendants of Esau’s twin brother Jacob). They settled for 700 years south of the Dead Sea in the vicinity of Mt. Seir with their capital (Sela/Petra) situated in a valley. The rocky, rugged region was approachable only through a narrow canyon composed of towering canyon walls of red stone.

Outline

• 1-9 Doom pronounced on Edom
• 10-14 The reason for Edom’s doom
• 15-21 The destruction described

Central Theme

Edom’s prideful participation in the downfall of Jerusalem earned for her God’s wrath. He had judged her and would bring about her own downfall. Her impregnable location among the rocks would not enable her to escape the destruction that was due her. She would face the “day of the Lord” (vs. 15).

 Summary

Jonah lived during the reign of Jereboam II, king of the Northern Kingdom of Israel from 782 to 753 B.C. (2 Kings 14:25). His name means “dove.” The Assyrians were a fearsome foe at the time. As a dominant political entity, the Assyrians would meet complete catastrophe within a century and a half. Yet, here is an unusual moment in time wherein a Jewish prophet was called upon to preach to pagans.

Outline

• 1 Jonah evades his preaching responsibility
• 2 Jonah repents and returns to God
• 3 Jonah preaches to Nineveh
• 4 Jonah regrets his role and resents the sparing of Nineveh

Central Theme

This book strikes a blow against Jewish feelings of exclusivity and reaffirms the fact that God is an international God. He wants all men to be saved. He extends the offer of grace, mercy, and salvation to all people without regard to ethnicity or national origin. Israel should have understood her role in the broader salvific purposes of God. All who will repent and obey God are objects of God’s spiritual cleansing.

Summary 

Micah, whose name, a shortened form of Micaiah, means “who is like the Lord?,” lived in the village of Moresheth in southwest Palestine. His preaching spanned the reigns of three Judean kings: Jotham (750-731 B.C.), Ahaz (731-716 B.C.), and Hezekiah (716-687 B.C.). He addressed himself to the common people, the villagers and peasants of Judea. He was especially concerned about the social ills and injustice of those who were in a position to mistreat others. His words alternate between pronouncements of doom and hope.

Outline

• 1 Announcement of destruction on Israel and Judah
• 2-3 The causes of destruction: sin and moral corruption
• 4:1-8 The ultimate solution: the church of Christ
• 4:9-5:1 The immediate result: Babylonian captivity
• 5:2-15 The ultimate deliverer: Jesus Christ
• 6:1-7:10 God’s indictment of Israel’s history of disobedience
• 7:11-20 Restoration and blessing

Central Theme

Like most of the prophets, Micah’s purpose was to confront and convict the people of God of their sin. Their sins were typical: covetousness, violence, oppression (3:2), unjust leaders (3:1ff.), false prophets (3:5ff.), injustice (3:9), and bribery (3:11). Punishment was inevitable in the form of national exile, but a brighter future was on the horizon through Christ and His kingdom. Judgment will come, but God will pardon the penitent.

Summary

A citizen of the town of Elkosh, Nahum’s name means “comfort.” His message may have been comforting to the nation of Judah (1:15; 2:2), who had witnessed firsthand the fall of her sister nation, Israel, in 722 B.C. But Nahum’s message was anything but comforting to the Assyrians—especially those who inhabited Nineveh. They were a wicked, brutal, cruel, prideful, idolatrous empire. About a century and a half earlier, Jonah had warned the Ninevites to repent, and they had heeded his preaching. But now, about a century after the fall of the Northern Kingdom, the Assyrians were steeped in paganism and unwilling to listen to God’s will. The prophet’s message from God was not a call for repentance. It was too late to repent.

Outline

• 1 God, the Supreme, Righteous—and angry—Judge
• 2 Judgment on Nineveh described
• 3 Judgment on Nineveh justified

Central Theme

Nahum announced God’s judgment upon Nineveh, the central city of the Assyrian empire with her reigning king, Sennacherib. Its final overthrow came in 612 B.C. at the hand of Cyaxares the Mede and Nabopolassar the Babylonian. Together they conquered and sacked the city in fulfillment of Nahum’s predictions. Sooner or later, God intervenes in the affairs of men and bestows upon them their just desserts.

Summary 

A little over a century after the fall of the Northern Kingdom of Israel, Habakkuk (whose name means “one who embraces”) was divinely assigned the task of explaining the rationale for the coming Babylonian captivity. He predated only slightly the first Babylonian invasion by Nebuchadnezzar in 606 B.C. Jehoiakim was on the throne of Judah (2 Kings 23:34-24:7). The Southern Kingdom was in a state of crisis and on the verge of national calamity. God’s longsuffering toleration was nearing an end.

Outline

• 1-2 Habakkuk’s perplexity
  • Question: Why is wickedness tolerated in Judah? (1:2-4) Answer: The Babylonians will bring punishment (1:5-11) Question: Why allow wicked Babylonians to act? (1:12-17) Answer: The Babylonians will fall as well (2:2-20)
• 3 Habakkuk’s prayer of praise for God’s greatness

Central Theme

While this prophetic message warns of impending judgment on the disobedient nation of God’s people (like the other prophets), the central point of Habakkuk rises above this common concern. The book constitutes a defense of God’s righteousness/justice. The exercise of His power to execute just punishment on His people is not contrary to His love and mercy. Chapter three expresses praise, in the form of a psalm, extolling God for His irreproachable conduct. The critical need for us humans is: “the just shall live by his faith” (2:4; cf. Romans 1:17; Galatians 3:11; Hebrews 10:38).

Summary 

A descendant of King Hezekiah, Zephaniah’s name means “the Lord hides.” His preaching was preparatory to the restoration movement (circa 621 B.C.) instigated by good King Josiah (2 Kings 22-23; 2 Chronicles 34-35). Josiah’s predecessors, Manasseh and Amon, had been wicked kings. A preacher was needed to shake up the people of Judah and call them back to God.

Outline

• 1 Judgment on Judah
• 2 Judgment on the nations Philistia, Moab, Ammon, Ethiopia, Assyria
• 3:1-7 Judgment on Jerusalem and the nations
• 3:8-20 Future restoration and blessing

Central Theme

Judgment will be forthcoming on God’s people and surrounding nations. Assyrian captivity came upon Israel—and Babylonian captivity would come on Judah. All people should repent and meekly pursue righteousness.

Summary

The first recorded prophet to preach after Babylonian exile, Haggai addressed himself to returning exiles and their leaders, Joshua and Zerubbabel. His name means “my feast,” and he delivered his sermons over a period of four months in 520 B.C. He must have been among the group of exiles that returned to Jerusalem under the leadership of Zerubbabel. His prophetic material is presented in four oracles.

Outline

• 1 Admonition to commence temple construction
• 2:1-9 Assurance that their courageous efforts are needed
• 2:10-19 Their past defiled condition can be cleansed
• 2:20-23 Their leader, Zerubbabel, is endorsed by God

Central Theme

Haggai’s singular purpose was to urge the returning exiles to rebuild the temple and thus to get on with living obedient lives before God. Construction of the temple had begun 15 years earlier when the Persian monarch Cyrus issued a decree allowing conquered peoples to return to their ancestral homelands and rebuild their worship sites. However, those exiles who had embarked on the task had met with Samaritan opposition, and their noble efforts ground to a halt. Now, with Darius the Great on the throne, Haggai encouraged returning exiles to finish what had been started, and fulfill the important purpose of providing God’s people with the central worship site so essential to Mosaic religion. Notice then that Haggai contrasts the consequences of disobedience with the blessings of obedience. When people give priority to God’s work, they are blessed.

Summary

Some 28 Old Testament characters shared the name Zechariah, meaning “the Lord remembers.” A contemporary of Haggai (Ezra 5:1; 6:14), this prophet descended from priests (Nehemiah 12:4). He began his preaching two months after Haggai’s first prophecy was uttered, but continued his work long after Haggai. One wave of Jewish exiles, numbering more than 50,000, had already returned to Palestine with Persian permission in 538 B.C. They had successfully laid the foundation of the temple within two years of their return. However, their well-intentioned efforts had been frustrated in the face of opposition from the locals (Ezra 4:4-5). Fifteen years later, Darius ascended the Persian throne in 521 B.C. and confirmed the decree of Cyrus encouraging conquered peoples to return to their homelands. Thus Haggai and Zechariah went to work in 520 B.C.

Outline

• 1:1-6 Admonition to repent
• 1:7-6:15 8 visions and the crowning of Joshua
• 7 Futility of manmade fasting
• 8 Jerusalem restored
• 9-14 What the future holds
  • God’s use of Alexander to punish (9:1-8); the coming Christ (9:9-10); fall of Greece (9:11-17); God’s care for Judah (10); variety in shepherds (11); God’s care for Jerusalem (12); the day of the Lord (14)

Central Theme

Like his contemporary, Haggai, Zechariah’s purpose was to encourage the returned Jewish remnant to attend to the immediate task of rebuilding the temple. The book calls for repentance in view of the fact that the captivity came just as past prophets predicted. Now these Jews must understand that, though God cares for them, offering hope for the future and present spiritual cleansing for citizens and leaders alike, they must listen to God’s Word themselves and be spiritually renewed. Beyond this immediate function, Zechariah also served the purpose of foreshadowing the coming Christ (second only to Isaiah). His predictions included: Jesus as the Branch and Stone (3:89); Jesus building the church (6:12-13); His humanity (6:12; 13:7); His priesthood (6:13); His kingship, triumphal entry into Jerusalem, and reign (6:13; 9:9-10); His betrayal for 30 pieces of silver (11:12-13); His crucifixion (12:10; 13:6-7); His atonement for sin (13:1).

Summary

Malachi, a post-exilic prophet, preached about 100 years after the captivity came to an end. His name means “my messenger.” The rebuilding of both Jerusalem and the temple had been completed. Though spiritual revivals had ensued under Ezra and Nehemiah, the people had slumped back into spiritual laxity and indifference. They had grown slack in their observance of the Law of Moses. Using a question/answer format, Malachi poses at least 23 questions to convict them of their predicament. Writing around 430 B.C., he also predicted the coming of John the Baptizer, the forerunner of the Messiah (3:1-3; 4:5-6; cf. Isaiah 40:3).

Outline

• 1:1-5 The love of God for His people
• 1:6-3:18 The people’s unfaithfulness
• 4 God’s judgment

Central Theme

God’s post-exilic people had reached a point in their lives where they had become neglectful in their spiritual duties— especially in the area of worship. Malachi rebuked the people and called them to repentance in order to receive God’s blessing. We must not become mechanical in our observance of Bible teaching, nor lose our zest and enthusiasm for pursuing God’s instructions.