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- - diff --git a/archetypes/default.md b/archetypes/default.md new file mode 100644 index 0000000..15323e1 --- /dev/null +++ b/archetypes/default.md @@ -0,0 +1,10 @@ +--- +title: "{{ replace .TranslationBaseName "-" " " | title }}" +date: {{ .Date }} +tags: [""] +categories: [""] +draft: false +--- + + + diff --git a/config.toml b/config.toml new file mode 100644 index 0000000..bf6d258 --- /dev/null +++ b/config.toml @@ -0,0 +1,49 @@ +# Site settings +baseurl = "//bible.hightower.space/" +languageCode = "en" +title = "Bible Research" +theme = "hugo-theme-cactus-plus" + +[params] + author = "Floyd Hightower" + description = "Bible Research" + bio = "\"In your thinking be mature\"" + + enableRSS = true + enableToc = true + + enableDisqus = false + disqusShortname = "your_disqus_short_name" + + enableSummary = true + # Set the value to true if use description in post front matter replace content summary + useDescriptionReplaceSummary = true + + enableTwitterCard = true + # The url for twitter card image, default is avatar.png in static/images directory + twitterCardImage = "./static/images/avatar.jpeg" + + # Add custom assets with their paths relative to the static folder + customCSS = [] + customJS = [] + + # The variables below are optionally too and can be used to + # translate or customize each string of the theme. + + # Navigation links + home = "" + about = "" + archive = "" + subscribe = "" + + olderPosts = "" + newerPosts = "" + copyright = "" + + # show latest posts in single page + showLatestPosts = false + readMore = "" + + # 404 page + title404 = "" + subtitle404 = "" diff --git a/content/about/_index.md b/content/about/_index.md new file mode 100644 index 0000000..5749537 --- /dev/null +++ b/content/about/_index.md @@ -0,0 +1,7 @@ +--- +title: "About the Bible Research Project" +--- + +Welcome to the Bible Research website! This is a site I have been working on for a while as a place to find helpful resources for reading, studying, understanding, and applying the Bible. + +I hope you enjoy! If you have any feedback, questions, or comments, feel free to contact me. If you find these resources helpful, please [say thanks](https://saythanks.io/to/fhightower). It is really encouraging to hear that these resources are helpful. diff --git a/content/posts/blog-objectives.md b/content/posts/blog-objectives.md new file mode 100644 index 0000000..f06016a --- /dev/null +++ b/content/posts/blog-objectives.md @@ -0,0 +1,27 @@ +--- +title: Blog Objectives +date: 2017-08-12T06:21:22-03:00 +description: "What is the objective of this blog?" +tags: + - Question + - Why + - Objectives +--- + +The basic objective of this blog is to give me a platform to communicate some of the thoughts and observations I have that don't fit well into the [Bible Notes](http://bibleresearch.github.io/notes) project. My goal in voicing some of these thoughts is to provide more resources that will strengthen the Church and produce mature, thoughtful followers of Christ. It also gives me the chance to hone my writing and communication skills (which I then hope to use to strengthen the Church). In turn, the goal of strengthening the Church and maturing believers is to bring glory to God through the corporate Church and our individual lives. If this blog has a theme verse, it is 1 Corinthians 14:20: + +> "Brethren, do not be children in your thinking; yet in evil be infants, but in your thinking be mature." + +### Disclaimers + +The posts on this blog represent my views alone and not necessarily those of my friends, employer, or home Church. + +You may (and will likely) disagree with at least some of what I have to say... and that's not necessarily a bad thing! It means that the content in this blog is thought-provoking and that you are astute enough to carefully consider philosophical and theological content. My request is that any interactions on or surrounding this blog adhere to the following principle: + +> All human beings are created equal. Not all ideas are created equal. Thus, all human beings should be treated with equal (and high) regard; yet not all ideas deserve such high regard as some ideas are wrong, dangerous, and/or harmful. + +In this blog, my challenge both to myself and to you, the reader, is that we deal primarily with ideas and not human beings. While we may *identify* particular people who are holding to an idea we believe to be erroneous, it is **never** acceptable in a thoughtful (I hesitate to say 'scholastic' or 'academic') setting to attack the proponent of an idea rather than the idea. That person deserves a basic respect regardless of what they believe... but their beliefs do not necessarily merit respect as not all ideas are equally true. This is a principle and a skill that has, devastatingly, been neglected by most political figures (at least in America). Politics has become a form of entertainment in which most candidates attack people rather than ideas. The worldview behind this form of 'new politics' is absolutely wrong and will not be accepted in this blog. If you disagree with me, I would love to hear why. Attack my ideas... don't attack me. + +Be aware that I write as one who was been involved in many Churches in the United States and is addressing some of the challenges and shortcomings faced by the Church in the United States. I trust many of my articles will be helpful to believers in other countries, but my target audience are believers in America. + +A final disclaimer is that most of what I will write here has undoubtedly been written elsewhere. I am not audacious enough to believe that thousands of years of thoughtful Christians, many of whom are far more intelligent than I, have never observed the things which I am observing or thought the thoughts I am thinking. If much of what I write is entirely new, I would begin to be very nervous, indeed. I am not starting a blog because I believe I have something *new* to say, but because I have something *profitable* to say. I'm just a beggar handing out crumbs and showing other beggars where to find more crumbs. diff --git a/content/posts/cain-and-abel.md b/content/posts/cain-and-abel.md new file mode 100644 index 0000000..06db561 --- /dev/null +++ b/content/posts/cain-and-abel.md @@ -0,0 +1,22 @@ +--- +title: Cain & Abel +date: 2017-10-23T06:21:22-03:00 +description: "Why was Abel's sacrifice accepted while Cain's was not?" +tags: + - Question + - Cain + - Abel + - Offering + - Genesis + - Old Testament +--- + +Genesis 4:1-15 describes the infamous story of Cain and Abel. In this story, two brothers, Cain (a "tiller of the ground") and Abel (a "keeper of flocks"), bring a sacrifice before God (see Genesis 4:2-3). Verses three and four tell us that Cain brings "an offering of the fruit of the ground" and Abel brings "the firstlings of his flock and their fat portions". The end of verse four and beginning of verse five reads: "And the LORD had regard for Abel and for his offering; but for Cain and for his offering He had no regard.". What was it about Abel's offering that made it acceptable to God while Cain's offering was not acceptable? In Hebrews 11:4, we read that Abel "offered to God a *better* sacrifice than Cain..." (emphasis added). What made his sacrifice better? In this post, I make three observations on how Abel's sacrifice differs from Cain's in regard to the type, quality, and attitude of the offerings. I also propose that the primary reason Abel's sacrifice was accepted and Cain's was rejected was the attitude with which each sacrifice was brought. + +The first observation is that the two sacrifices are of different **types**. Abel brings "the firstlings of his flock and their fat portions" while Cain brings "the fruit of the ground". Abel brings an animal sacrifice and Cain brings a sacrifice of produce; each brings an offering corresponding to his occupation. Some have suggested that Abel's offering was accepted because of its type, namely that is was an animal sacrifice. Passages like Hebrews 9:22 and Leviticus 17:11 describe the significance of blood in a sacrifice and some believe this is what sets Abel's sacrifice apart. Most people who hold this view, defend it in one of two ways. First, they point to the animal killed to provide Adam and Eve with clothing in Genesis 3:21 as setting the standard for animal sacrifice. Second, they argue that there was likely some direct revelation from God to Cain and Abel describing when and where to offer the sacrifice as well as what to offer. To be honest, I *want* to agree with this view, but there is nothing in Genesis 4 to support it and I choose to err on the side of the most clear reading of a text. + +The second observation from this passage is that the **quality** of the offerings are different. Notice how Abel's offering consisted of the "firstlings" (the first child born to an animal) and "their fat portions" (Genesis 4:4). Abel offered the best he has. When it comes to Cain's sacrifice, described in verse three, it doesn't appear that he offered anything of exceptional value. Cain does not go out of his way to worship God; he only worships Him as easily and simply as he can. + +The third observation is that there is a difference not only in the type and quality of the sacrifice but also in the **attitude** of the person making the sacrifice. Notice that at the end of Genesis 4:4, it says that God had regard for "Abel *and* for his offering" (emphasis added). In the same way, God had no regard "for Cain *and* for his offering" (emphasis added). God regards or rejects both the offering *and* the one bringing the offering. Hebrews 11:4 is helpful on this point as the author uses Abel (and not Cain) as an example of faith. If we define "faith" as trusting the promises of God, we see from Hebrews that Abel trusts God promises (most likely the promise given in Genesis 3:15) while it appears Cain does not. Both Cain and Abel come with an offering, but the heart behind the two offerings are very different. + +Based on these three observations, I propose that God had regard for Abel's sacrifice rather than Cain's because Abel came with an attitude of faith and trust that led him to offer God his very best. In other words, I think that the primary difference between the two sacrifices is the heart attitude (which affected the difference in the quality of the two sacrifices). While the type of sacrifice offered is very critical later in the Old Testament, I see no indication in this text that Cain brought an offering of the wrong type. It may be the case that they had some special revelation from God detailing the type of the sacrifice to be brought, but a simple, text-centered approach to this passage does not provide any support for this view. He simply came with the wrong attitude (and therefore an offering of poor quality). diff --git a/content/posts/canaan-and-ham.md b/content/posts/canaan-and-ham.md new file mode 100644 index 0000000..449e367 --- /dev/null +++ b/content/posts/canaan-and-ham.md @@ -0,0 +1,19 @@ +--- +title: Why is Canaan Cursed Rather than Ham? +date: 2017-09-14T06:21:22-03:00 +description: "Characteristic of the strange stories in Genesis, the story of Shem, Ham (and Canaan), and Japheth in Genesis 9:18-27 is the subject of much debate. Of particular interest is this: Why does Noah curse Canaan (Ham's son) if Ham was the one who perpetrated the crime in question?" +tags: + - Question + - Canaan + - Noah + - Ham + - Genesis + - Old Testament +--- + +The text does not give us enough details to know exactly why, but I think there are a few things we can conclude from the passage: + +1. Part of the reason some readers take issue with this passage is that they think Ham is getting off without punishment for his offense. The punishment that fell to Canaan, however, would have felt like a punishment to Ham as well. His line was not blessed and one of his sons was cursed. +2. It is not unreasonable to conclude that Noah knew that Canaan had the same attitude as Ham. If this is the case, the punishment should not be viewed as arbitrarily vindicative, but a just focusing of punishment on the guilty parties while excluding Ham's other children (see Genesis 10:6). By punishing Canaan, Noah may have been sparing Ham's other sons. It is also possible that Noah had some prophetic revelation by which he knew of the immorality that would come from Canaan. + +At the end of the day, we are not given the details of why Noah chooses to curse Canaan rather than Ham, so we don't know. I think point two above is plausible, but there certainly could be another explanation as well. diff --git a/content/posts/defending-protevangelium.md b/content/posts/defending-protevangelium.md new file mode 100644 index 0000000..84e087f --- /dev/null +++ b/content/posts/defending-protevangelium.md @@ -0,0 +1,43 @@ +--- +title: Satan or Serpent? Understanding the Protevangelium. +date: 2017-08-25T06:21:22-03:00 +description: "Are we right to interpret Genesis 3:15 as applying to Satan?" +tags: + - Question + - Protevangelium + - Interpretation + - Satan + - Serpent + - Adam and Eve + - Eden + - Genesis + - Old Testament +--- + +I was recently reading through Genesis and paused when I got to Genesis 3:14-15. I have always been taught that Genesis 3:15 was directed not at the physical serpent (that is, the creature itself), but the spiritual 'serpent' (who is Satan). But in my recent reading, I asked myself: Are we right to interpret Genesis 3:15 in this way? This post contains my conclusion on the subject after thought and investigation. + +Genesis 3:14-15 (in the NASB) reads: + +> “14 Because you have done this, +Cursed are you more than all cattle, +And more than every beast of the field; +On your belly you will go, +And dust you will eat +All the days of your life; +15 And I will put enmity +Between you and the woman, +And between your seed and her seed; +He shall bruise you on the head, +And you shall bruise him on the heel.” + +I believe these two verses can be broken down as follows: + +1. Verse 14 - This verse clearly refers to the physical creature because of the comparison to other creatures ("more than all cattle, and more than every beast of the field") and the description of the physiological changes that were to occur in the creature ("on your belly you will go, and dust you will eat all the days of your life"). +2. Verse 15 (first clause) - May be referring to both the physical and spiritual serpent, but it is certainly directed at the spiritual serpent (Satan) and, if it applies to both, is to be read as apply more or most clearly to Satan rather than the creature. This argument is based primarily on the fact that the word "enmity" is used. This word, referring to intense hatred or a 'blood-feud' (to borrow the words of one commentary\*), is only used in three other places in the Old Testament (Numbers 35:21-22, Ezekiel 25:15, and Ezekiel 35:5.). In each of these locations, it captures intense animosity between two conscious parties who are intentionally antagonizing one another. As such, it appears more appropriate that this clause is primarily referring to the hatred that will come between the seed of Satan and the seed of Eve rather than the seed of the creature we call a serpent. Snakes may be smart, but it seems a stretch to use the relatively rare term "enmity" to describe the relationship between men and snakes. +3. Verse 15 (second clause) - This verse is focused directly at Satan. This is proved by the use of the singular pronoun "He" to describe the seed of Eve that will crush Satan's head. There will be animosity between Eve's seed (plural) and Satan's seed (plural), but there will be one specific seed (singular) that will deal a deadly blow to Satan (singular). + +In short, yes, it is appropriate to interpret Genesis 3:15 such that it is being applied to Satan rather than the physical serpent. This is why many have called this verse the "[Protevangelium](https://en.wikipedia.org/wiki/Protevangelium)", hailing it as an early proclamation of the Gospel. There is one man who came from Eve's seed who will [permanently defeat Satan](https://www.biblegateway.com/passage/?search=Revelation+20%3A1-10&version=NASB)! + +## Footnotes + +\* - [http://biblehub.com/commentaries/cambridge/genesis/3.htm](http://biblehub.com/commentaries/cambridge/genesis/3.htm) diff --git a/content/posts/dont-waste-your-life.md b/content/posts/dont-waste-your-life.md new file mode 100644 index 0000000..1e36986 --- /dev/null +++ b/content/posts/dont-waste-your-life.md @@ -0,0 +1,29 @@ +--- +title: Are you Wasting your Life? +date: 2017-12-30T06:21:22-03:00 +description: "You only have one, short life. What is the most valuable thing you can do with it?" +tags: + - Admonition + - Church +draft: true +--- + +I don't know about you, but one of my greatest fears is wasting my life. Getting to 60 years of age and realizing, with a hollow, sinking feeling in the pit of my stomach, that I haven't *done* anything with my life. + +The problem for many, myself included, is knowing *what* is the most valuable thing we can be doing. And it's not that we lack options. We live in an age of unparalleled free time, immense opportunity, and rich resources... and we are drowning in options. With so many apps, jobs, and service opportunities calling for our attention, it can be hard to cut through the noise and identify what is truly valuable. In this blog post, I argue that that the single, most valuable thing a Christian can do is to serve the Church. I would like to define what I mean by this statement, defend it from Scripture, and give some thoughts on what is looks like to serve the Church and how you can get started. + +# Preliminary Definitions + +Serving the Church is the most valuable thing you can be doing with your life. Before defending this thesis, let me first make two notes which will be helpful in this discussion. First, I want to draw your attention to the word "valuable". + +## Defining "Valuable" + +When we talk about something being "valuable", we are talking about it's worth. This begs the question: *How do we measure and define value?*. This is an extremely important question to answer, but the full answer will have to come in another post. For now, suffice it to say that the ultimate value of an action can be measured by how God rewards it. Let me use an analogy to make this more clear. Have you ever considered why some jobs illicit a six figure salary while others earn minimum wage? In western culture, we communicate the value of an occupation largely based on what that occupation pays. This why a raise is considered more than just an increase in income. It is (considered) an increase in status and value. God has promised rewards for some actions (e.g. Matthew 5:2-12) and punishments for others (e.g. Galatians 5:21). For the sake of this blog, we will use God's rewards as the standard of measuring value. Thus, the question "Is this valuable?" can be answered by asking "Does God reward this?" and "How much reward does God give for this?". + +## Defining "Church" + +The second note I would like to make is to define what we mean by "Church". I intentionally capitalized the word to emphasize the fact that I am not limiting my statement to refer only to the local assembly of believers you are accustomed to calling the "church". When I say "Church", I am referring to all, true believers who have been brought into fellowship with one another because of union with Jesus Christ (see Ephesians 1 and 2 (and 3, 4, 5, and 6)). Your "church" (hopefully you have one otherwise you aren't following God's commands (e.g. Galatians 6:1-5)) is part of the Church. I only say this because we often forget that the kingdom of God is filled with people who speak every language, come from every nation, and maybe even attend that church down the street. + +# Why serve the Church? + + diff --git a/content/posts/five-solae.md b/content/posts/five-solae.md new file mode 100644 index 0000000..0ec34c1 --- /dev/null +++ b/content/posts/five-solae.md @@ -0,0 +1,33 @@ +--- +title: Understanding the Relationships between the Five 'Solas' of the Reformation. +date: 2017-09-23T06:21:22-03:00 +description: "Many protestants are very familiar with the five 'solas' of the Reformation, but do you understand how they relate with one another?" +tags: + - Thought + - Five Solas + - Glory + - Glory to God + - Reformation +--- + +The principles behind the reformation are often summarized in five exclusive statements deemed 'Solae' or 'Solas': + +- Sola Scriptura ("Scripture alone") +- Sola Fide ("faith alone") +- Sola Gratia ("grace alone") +- Solus Christus ("Christ alone") +- Soli Deo gloria ("glory to God alone") + +These statements have been used both to describe what Luther and the other reformers believed as well as to discern what the Bible does and does not teach. Because we often see the five solas listed out in bullet points, we often do not consider the relationships between them. To describe these relationships, consider the graphic below: + +![How the five solae relate to one another](../../static/images/five-solae.png) + +On the bottom of the diagram (the starting point, if you will) is "Sola Scriptura" because the truth and authority of Scripture is essential for establishing any of the other solas. It is from Scripture that we find support for the claim that salvation is by faith in Christ alone and is granted to the sinner only by grace. The object of saving faith is Christ and the expression of saving grace is Christ's incarnation, life, death, and resurrection. Thus, Christ is the only mediator between God and man and is the single, exclusive means to salvation and a relationship with God the Father. + +Each of these blocks in the middle, sola fide, sola gratia, and solus Christus, all point to the box on the top describing how all glory is due to God and Him alone. When it comes to salvation and the justification of sinners, God deserves all of the Glory. God revealed Scripture. He gives faith and has shown amazing grace (see Ephesians 2:1-10). The incarnation and work of Christ gives glory to each person of the Trinity as they all work to accomplish their predetermined purpose "to the praise of His glory" (see Ephesians 1:1-14; directly quoted from Ephesians 1:12). + +Understanding how the solas relate to one another is helpful in fully grasping the truths they seek to express. One of the key take-aways from this principle is that scripture was not written nor was salvation purchased ultimately for our own benefit, but for God's glory. God is glorifying Himself in and through us and is working all things to that end. + +> "He made known to us the mystery of His will, according to His kind intention which He purposed in Him with a view to an administration suitable to the fullness of the times, that is, the summing up of all things in Christ, things in the heavens and things on the earth. In Him also we have obtained an inheritance, having been predestined according to His purpose who works all things after the counsel of His will, to the end that we who were the first to hope in Christ would be to the praise of His glory. In Him, you also, after listening to the message of truth, the gospel of your salvation—having also believed, you were sealed in Him with the Holy Spirit of promise, who is given as a pledge of our inheritance, with a view to the redemption of God’s own possession, to the praise of His glory." +> +> ~ Ephesians 1:9-14 diff --git a/content/posts/galatians-4-allegory.md b/content/posts/galatians-4-allegory.md new file mode 100644 index 0000000..9b21748 --- /dev/null +++ b/content/posts/galatians-4-allegory.md @@ -0,0 +1,60 @@ +--- +title: "Is Paul Interpreting the Old Testament Allegorically in Galatians 4?" +date: 2018-05-23T06:21:22-03:00 +description: "In Galatians 4:21-31, is Paul interpreting the Old Testament allegorically?" +tags: ["Question", "Interpretation", "Hermeneutics", "Allegory", "Paul", "Old Testament", "Abraham", "Sarah", "Hagar", "Galatians", "New Testament"] +draft: true +--- + +# Question + +In Galatians 4:21-31, is Paul interpreting the Old Testament allegorically? He certainly appears to be doing so based on 4:24. + +This is a significant question because it provides a glimpse into Paul's hermeneutics. A broader question would be: Did Paul support an allegorical interpretation of the Old Testament? + +# Background + +## Galatians 4:24 + +The difficult verse is Galatians 4:24 which, in the NASB, is translated: + +> "This is allegorically speaking, for these *women* are two covenants: one *proceeding* from Mount Sinai bearing children who are to be slaves; she is Hagar." + +The challenging word in this verse is "allegorically" because a historical-grammatical method of interpretation used by most protestants holds that there are very few, if any, allegories in the Bible.[1](#footnote1) + +## Defining Allegory + +An allegory is a literary device in which the author/artist communicates meaning on a symbolic level in addition to or rather than a literary level.[2](#footnote2) That is, in an allegory the literary elements and characters stand for some veiled, symbolic meaning. The meaning of an allegory cannot be found in the text itself; it is hidden and can only be found when the symbolic representations of the characters and plot elements of the text are properly interpreted. + +# Answer + +Is Paul interpreting the Old Testament allegorically in Galatians 4:24? The Greek word which is usually translated as "allegory" in Galatians 4:24 is "ἀλληγορέω". This breaks down into two components "ἀλλη" and "γορέω": + +- "ἄλλος": another +- "ἀγορεύω": to speak, to speak publicly + +The word "ἀλληγορέω" could be translated: "to speak of another thing", "to speak of one thing by way of another", or "to speak of one thing by referring to another".[3](#footnote3) + +Given this meaning of the Greek word "ἀλληγορέω", "Paul is not giving an allegory, he’s giving an illustration".[4](#footnote4) Galatians 4:24 could be translated something like: + +> This is communicating one thing by referring to another, for these women are two covenants... + +Thus, Paul is not interpreting the Old Testament as a true allegory; he is using it as an illustration. Paul's hermeneutics in this passage do not militate against a historical-grammatical interpretation of scripture and do not suggest that the Old Testament should be interpreted allegorically. + +There is a very helpful treatment of Galatians 4:24 here: [https://www.youtube.com/watch?v=0_WIZ1UijPU&t=0h15m16s](https://www.youtube.com/watch?v=0_WIZ1UijPU&t=0h15m16s). + +# Notes + +1. The Editors of Encyclopaedia Britannica, "Hermeneutics," Encyclopædia Britannica, August 03, 2010, accessed May 24, 2018, https://www.britannica.com/topic/hermeneutics-principles-of-biblical-interpretation#ref70428. + +https://www.youtube.com/watch?v=0_WIZ1UijPU&t=0h17m18s + +2. The Editors of Encyclopaedia Britannica, "Allegory," Encyclopædia Britannica, April 10, 2017, accessed May 24, 2018, https://www.britannica.com/art/allegory-art-and-literature. + +3. "A Perfect Portrait of Saving Faith, Part 1," Grace to You, January 14, 2018, accessed May 23, 2018, https://www.gty.org/library/sermons-library/48-26/a-perfect-portrait-of-saving-faith-part-1. + +John MacArthur, GTY, April 16, 2018, accessed May 23, 2018, https://www.youtube.com/watch?v=0_WIZ1UijPU&t=0h17m45s. + +4. "A Perfect Portrait of Saving Faith, Part 1," Grace to You, January 14, 2018, accessed May 23, 2018, https://www.gty.org/library/sermons-library/48-26/a-perfect-portrait-of-saving-faith-part-1. + +John MacArthur, GTY, April 16, 2018, accessed May 23, 2018, https://www.youtube.com/watch?v=0_WIZ1UijPU&t=0h22m50s. diff --git a/content/posts/israel-in-egypt.md b/content/posts/israel-in-egypt.md new file mode 100644 index 0000000..ec7b3c2 --- /dev/null +++ b/content/posts/israel-in-egypt.md @@ -0,0 +1,18 @@ +--- +title: "Passages for a Preliminary Understanding of the Plagues and the Exodus" +date: 2017-09-16T06:21:22-03:00 +description: "" +tags: + - Plagues + - Pharaoh + - Exodus + - Old Testament +--- + +When we think about Israel's time in Egypt, the plagues, and Israel's Exodus from Egypt, there are a few passages that are important to keep in mind. + +- **Genesis 15:13-16** - Israel's slavery in Egypt is promised as well as God's judgement on Egypt and Israel's subsequent possessions. +- **Genesis 50:25-26** (and **Exodus 23:19**) - Joseph asks, with faith in God's promise, that his bones be taken out of Egypt and buried in the land promised to Israel by God. When Israel leaves, they take Joseph's bones with them. +- **Exodus 3:18-22** (and **Exodus 12:35-36**) - According to this passage, Pharaoh will not let Israel leave "except under compulsion". God will provide the necessary compulsion, however, and Israel ends up plundering the Egyptians! God will defeat the greatest empire on earth and will lead His people, who were slaves at the time, away with the spoils of war. +- **Exodus 4:22-23** - God describes Israel as His firstborn son whom He will protect and defend. Either Pharaoh lets God's firstborn (Israel) go, or Pharaoh's firstborn will die. +- **Exodus 12:12** (and **Numbers 33:4**) - The plagues, and more specifically the killing of the firstborn of Egypt, are a judgement "against all the gods of Egypt". God is attacking and defeating the 'gods' of the greatest nation on earth. diff --git a/content/posts/jesus-and-your-excuses.md b/content/posts/jesus-and-your-excuses.md new file mode 100644 index 0000000..28e5783 --- /dev/null +++ b/content/posts/jesus-and-your-excuses.md @@ -0,0 +1,31 @@ +--- +title: "Thoughts On Prayerlessness (or Why You Have No Excuse Not to Pray)" +date: 2018-06-23T06:21:22-03:00 +description: "A look at how Jesus might respond to your excuses for not praying." +tags: ["Excuses", "Jesus", "Prayer", "Prayerlessness", "Spiritual Disciplines", "Thought"] +--- + +# My Excuses + +When it comes to my excuses for not praying, I have three, solid pleas which I regret to admit have often freed me from the bond of love and intimacy with God: + +1. "I'm too busy." +2. "I'm working on things which are more important than prayer." +3. "I don't *need* to pray right now." (i.e. "My relationship with God is ok right now and I don't need to spend time with Him.") + +What struck me as I observed Jesus' regular prayer life in the Gospel of Luke was that each of these excuses are much more applicable to Jesus than myself, yet Jesus never used them. + +Let's consider how each of these excuses could have been used by Jesus. + +# Jesus and My Excuses + +1. "I'm too busy" - I am busy (aren't we all), but so was Jesus. The Gospels regularly record that Jesus was regularly surrounded by crowds whom He taught, healed, and confronted. Yet, through all of this, Jesus still made time to pray. Consider Luke 5:15-16: + + > But the news about Him was spreading even farther, and large crowds were gathering to hear *Him* and to be healed of their sicknesses. But Jesus Himself would *often* slip away to the wilderness and pray. + + If anyone could have said "I'm too busy", it could have been Jesus... but He didn't because He understood the peace, joy, and necessity of prayer. + +2. "I'm working on things which are more important than prayer." - I am tempted to use this one a lot. I am quickly humbled, however, when I consider that Jesus, even while performing miraculous healings, never made this excuse. That paper, project, blog post, or work may be important, but I doubt it will heal lepers, raise the dead, give sight to the blind, heal a hemorrhage, cause the lame to walk, or offer salvation to the entire world. My point is that if anyone could have used the excuse that he/she was doing things that were more important than prayer, it was Jesus... and He never used this excuse because He understood the power, significance, and restorative power of prayer. +3. "I don't *need* to pray right now." - Sometimes, we are tempted to view prayer as medication; take it when something goes horribly wrong and promptly leave it alone when the symptoms subside. We take prayer seriously when we are in a difficult situation or God has shown us tremendous grace in a temporal situation. Thus, we often feel that we don't have any need for regular, passionate, and fervent prayer. We have our life decently under control and have very little need of anything from the Father. Like the two points above, what is ironic about this excuse is that Jesus could have used it more convincingly than we can. If any human being has ever had his or her act together enough to claim that he/she did not need to pray, it was Jesus. He *is* God! And yet, He prays regularly (Luke 5:16) and fervently (Luke 22:44). That is because He understood the transformative, relational, and convicting powers of prayer. + +My point in writing this is simple. To convince you that you have no reason not to pray and to encourage you to do so. There are great joys of intimacy with your Heavenly Father that are freely available to you. He is a fool who does not claim his rightful inheritance! diff --git a/content/posts/leviticus.md b/content/posts/leviticus.md new file mode 100644 index 0000000..cde5eaa --- /dev/null +++ b/content/posts/leviticus.md @@ -0,0 +1,29 @@ +--- +title: Why you are Apathetic Toward Leviticus. +date: 2017-09-29T06:21:22-03:00 +description: "Let's face it, Leviticus can be a hard book to read. It is probably the biggest killers of Bible reading plans. How can we get any value out of this book? In this post, I point out a couple mistakes we make when come to the book of Leviticus and suggest some ways to better understand and apply Leviticus." +tags: + - Thought + - Leviticus + - Old Testament +--- + +# Mistakes + +We often make two, critical mistakes when we read the book of Leviticus. First, we are to busy looking for imperatives and applications that we miss the meaning (and, therefore, the real applications). Second, we isolate Leviticus and don't read it as part of a larger story. Let us begin with the first issue. + +We, Christians who hold the Bible as the sole authority for life and Godliness, must stop reading the Bible selfishly. The Bible was, first and foremost, written to reveal God's glory; it was not primarily written to solve all of your problems. Often, our first question when we come to a text is: "What does this passage have to do with me and what are the applications?". These are not bad questions, but they shouldn't be the first questions we ask when we come to a text. Unfortunately, they have become the first (and often the only) questions we ask when we read a passage in the Bible. This is why many of us measure the quality of a book based on the number of imperatives we should follow rather than the theological richness and what a book reveals about God. When we bring this attitude to Leviticus, it is no wonder that we get bored and apathetic. Leviticus doesn't have any commands (that I could find) that are directed at Christians in the twenty-first century. It describes a system of religion that we no longer practice (with good reason (see Romans 6:14)) and which our Western sensibilities find violent and bloody†. We need to change our focus when we read the Bible. In the "solutions" section, I discuss a means to remedy this ailment, but for now I will continue to consider the second problem that contributes to our attitude of indifference toward Leviticus: poor Bible reading practices. + +The second issue stems from the fact that we, speaking for the Church in the United States of entertainment, simply [do not read](fhightower.github.io/2017/09/books-love-reading/) enough of the Bible in one sitting. I do not mean that we are not listening to enough sermons, reading enough 'Christian' books, or spending enough time with our Bible's open (although this is the case for some); I simply mean that we do not read large sections of the Bible in one sitting. When was the last time you read a book in one or two sittings? Have you ever done this? I encourage you to start a habit of doing this as it will help in many different ways (which is the topic of another blog post). With respect to Leviticus, we miss out on the context and the questions behind the book largely because we have not read Exodus in one or two sittings right before reading Leviticus. Understanding the context and questions provided in Exodus helps us understand the importance of Leviticus. To prove this, have you ever noticed that in most English translations, Leviticus starts off with the word "then" or "and"? While Leviticus is a separate book, there is a seamless continuation of thought from the book of Exodus where we have just seen the glory of God descend on the Tabernacle in the midst of an grumbling and idolatrous people. One of the questions posed in Exodus is: *"How will a holy and faithful God dwell in the midst of an unholy and unfaithful people?"*. Leviticus offers many answers to this question, but we miss this because we have not read Exodus recently or very well. The Bible is literature and, if we forget to read it a such, we are in danger of forgetting how to understand God's revelation about Himself. + +# Solutions + +So what can we do to understand the book of Leviticus? I believe there are at least two steps (corresponding to the mistakes noted above) we can take to better understand and appreciate this book. First, we need to understand how to read the Bible. Second, we need to ask the right questions. + +The first step to understanding Leviticus better is simply to learn how to read the Bible better. I'll have another blog post on this subject soon to which I will defer, but the basic premise is that we must understand that the point of the Bible is not primarily so that we can read it and *do* something. The primary point of the Bible is so that we can read it and *know* more about who God is and what has done, is doing, and has promised to do. With this attitude, Leviticus becomes valuable because it describes how God interacted with Israel in the past and reveals aspects of God's character. + +Second, to better understand Leviticus, we must ask the right questions. In my opinion, the key is to ask questions of what happened *before* this book and what happens *after*. As I described earlier, one of the key questions when coming to the book of Leviticus is "How can a holy and faithful God dwell in the midst of an unholy and unfaithful people?". This question is established in the latter section of Exodus (Exodus 15:22 - *40*) where we see Israel alternatively praising God for His salvation and grumbling. Agreeing to a covenant with God and then breaking the second commandment by making an idol. God still chooses to dwell in the Tabernacle among with people (Exodus 40:34-*38*), so how is this going to work? With this in mind, Leviticus begins to take shape, not as a boring book of rules, but as a description of God's requirements to approach Him. We should also consider how Leviticus impacts the rest of the Bible. A good question along these lines is: "How do we see the principles taught in the book of Leviticus applied throughout the Bible?". For example, the book of Leviticus makes it clear that sin requires a payment and not any payment, but a payment of life (see Leviticus 17:11). Atonement only comes through blood (which represents life). If we don't understand this, the sacrificial death of Christ will not make sense. Understanding what is established in Leviticus is critical for developing a full understanding of what Christ did (read Hebrews (especially chapters 9 and 10) for more on this). + +I challenge you to take some time to read Leviticus in, at most, two sittings and then read through the book of Hebrews. It will take a lot of time, but it will also be extremely profitable and you will come away with a better appreciation of Leviticus, the Bible, and the Lamb of God: Jesus Christ. + +† - Based on the NASB translation, the word "blood" occurs [seventy two](https://www.Biblegateway.com/quicksearch/?qs_version=NASB&quicksearch=blood&begin=3&end=3) times in the book of Leviticus. Leviticus is 27 chapters long, so this works out to 2.667 times per chapter (on average). diff --git a/content/posts/performative-wisdom-lit.md b/content/posts/performative-wisdom-lit.md new file mode 100644 index 0000000..91123a8 --- /dev/null +++ b/content/posts/performative-wisdom-lit.md @@ -0,0 +1,27 @@ +--- +title: "The Performative Nature of Wisdom Literature" +date: 2018-03-11T06:21:22-03:00 +description: "Wisdom literature in the Bible (books like Job, Proverbs, and Ecclesiastes) is not easy to understand... and this is no accident. It is designed not only to show you what true wisdom is, but also to produce it within you. Thus, wisdom literature is performative." +tags: + - Thought + - Wisdom + - Wisdom Literature + - Performativity + - Performative Literature + - Philosophy of Language + - Old Testament +--- + +# Performative Wisdom Literature + +In linguistics, performativity describes of the ability of communication (in any form) to *do* something.[1](#footnote1) This is a break from the way we normally view language as a means of describing something or asking someone to do something. Language itself can do things. For example, saying "I now pronounce you husband and wife" in the proper context is not just a declarative statement about what I happen to be doing at the moment. That statement actually *does* something (namely, seals a marriage). + +The Bible contains an entire theology of performative language (creation, prayer, worship, etc.), but wisdom literature too is performative. Wisdom literature does not simply describe and define wisdom as you would expect from a text-book; it also *produces* wisdom in those who read and wrestle with the text. That is, it *does* something to the reader. This is why wisdom literature is so difficult to read and understand. + +If you have read Ecclesiastes cursorily a few times and think you understand it, you probably do not (reread it and wrestle with it... do the preacher's words in 7:15-18 give biblical, Godly advice?). The arguments presented by Job, Eliphaz, Bildad, Zophar, and Elihu in the book of Job build on one another throughout the book and can be complex. If you want easy, 'fast-food'-style bible study, wisdom literature is not the place to go (although, the desire for spiritual 'fast-food' is itself a problem). Studying, understanding, and applying wisdom literature is hard. And it has to be this way in order to teach you what true wisdom is and to start producing it in your life. + +I encourage you to wrestle with [Ecclesiastes](https://bible.hightower.space/notes/old_testament/wisdom_literature/ecclesiastes.html) or [Job](https://bible.hightower.space/notes/old_testament/wisdom_literature/job.html). Both of these are powerful books that will force you to develop wisdom. Make no mistake... wisdom literature has an agenda. It is out to get you (Proverbs 9:3-6). + +# Notes + +1. Jillian R. Cavanaugh, "Performativity," Performativity - Anthropology - Oxford Bibliographies, February 15, 2018, , accessed March 12, 2018, http://www.oxfordbibliographies.com/view/document/obo-9780199766567/obo-9780199766567-0114.xml. diff --git a/content/posts/practical-spiritual-disciplines-bible-study.md b/content/posts/practical-spiritual-disciplines-bible-study.md new file mode 100644 index 0000000..057fb54 --- /dev/null +++ b/content/posts/practical-spiritual-disciplines-bible-study.md @@ -0,0 +1,39 @@ +--- +title: "Practical Spiritual Disciplines: Bible Study" +date: 2018-06-14T06:21:22-03:00 +description: "How can we make Bible Study a regular part of our lives?" +tags: ["Spiritual Disciplines", "Bible Study"] +draft: true +--- + +This is part of a series called [Practical Spiritual Disciplines](../practical-spiritual-disciplines-why) in which I will be discussing *how* to practice the spiritual disciplines. + +# The Questions + +The Bible is often called "God's word", but have you stopped to think about what this means? If the Bible contains the divinely inspired words of God as it claims (2 Timothy 3:14-16, 2 Peter 1:16-21), *How can we make Bible study a regular part of our lives?*. Once we have done this, *How do we read the Bible well?*. That is, *What should we be looking for in the Bible and how should we interpret it accurately and faithfully?*. + +# Making Prayer a Habit + +Here are some tips I recommend for making prayer a habit: + +1. **Find a time.** Try to find a consistent time everyday when you can pray. Maybe it is over a lunch break, perhaps on the drive to work, maybe in between classes. Having a specific time when you pray will help you build a new habit +2. **Stay committed.** There is nothing magical about the spiritual disciplines... just as it takes time to grow physically, it also takes time to grow spiritually. I often see people give up after one or two weeks, but you need to persevere in order to grow. Do whatever it takes to help you make your prayer life a priority and a commitment. +3. **Develop a plan.** When it comes to prayer, here is a big challenge: how do you consistently pray for requests that you have while not getting bored in praying for the same thing over and over again? I have developed a system for praying that I find helpful as it allows you to consistently pray for people while not getting bored because you're praying for the same things over and over. You can read more about this plan [here](../prayer-plan). Feel free to adjust this system as you see fit. + +# What to Say When You Pray + +So you've started praying regularly... but what do you say when you pray? Jesus's disciples asked Him the same exact question in Luke 11:1-13. Jesus responds with what we know as "The Lord's Prayer". There is a parallel passage where Jesus teaches the same thing in Matthew 6:9-13. We'll look at the passage in Matthew 6:9-13 because this is a great model for our prayers. I would break down Jesus's prayer in Matthew 6:9-13 as follows: + + > Worshiping God (vs. 9-10) + > + > > For who He is (9) + > > + > > For what He will do (10) + > + > Prayer for our needs (vs. 11-13) + > + > > Physical needs (11) + > > + > > Spiritual needs (12-13) + +Think about how we normally pray. W spend the majority of our time praying for physical needs (and sometimes spiritual needs). Both physical and spiritual needs are part of Jesus' prayer, but we often forget the first half of the Lord's prayer that begins in worship to God. When you pray, I encourage you to start out by worshiping and thanking God for who He is and what He has promised to do. This is Biblical and it will transform prayer from a dry recitation of requests into a rich time of worship and communion with God. diff --git a/content/posts/practical-spiritual-disciplines-prayer.md b/content/posts/practical-spiritual-disciplines-prayer.md new file mode 100644 index 0000000..5dbcbb3 --- /dev/null +++ b/content/posts/practical-spiritual-disciplines-prayer.md @@ -0,0 +1,44 @@ +--- +title: "Practical Spiritual Disciplines: Prayer" +date: 2018-05-12T06:21:22-03:00 +description: "How can we make prayer a regular part of our lives?" +tags: ["Prayer", "Spiritual Disciplines"] +--- + +This is part of a series called [Practical Spiritual Disciplines](../practical-spiritual-disciplines-why) in which I will be discussing *how* to practice the spiritual disciplines. + +> Since [prayer] is a duty of such absolute necessity for all and of such universal use, it is fitting we should all know how to perform it aright, that it may be accepted by the great God, and become a delightful and profitable exercise to our own souls and to those that join with us. +> +> ~ Isaac Watts - *A Guide to Prayer* + +# The Questions + +We all know prayer is important. Prayer is one of the most common topics throughout the Bible and Jesus Himself consistently made time out of His busy and effective ministry to pray (see Luke 5:16, 6:12, 9:28, 11:1, and 22:41 as some examples). If you think you are too busy or don't need prayer, take a look at Jesus' life and think again. + +Assuming we understand our need for prayer, a critical question is: *How do I incorporate prayer into my daily life in a way that is powerful and effective?*. Once we have done this, the question becomes: *When I take time to pray, how should I pray (e.g. what should I be praying for)?*. We'll answer both of these questions below. + +# Making Prayer a Habit + +Here are some tips for making prayer a habit: + +1. **Find a time.** Try to find a consistent time everyday when you can pray. Maybe it is over a lunch break, perhaps on the drive to work, maybe in between classes. Having a specific time when you pray will help you build a new habit +2. **Stay committed.** There is nothing magical about the spiritual disciplines... just as it takes time to grow physically, it also takes time to grow spiritually. I often see people give up after one or two weeks, but you need to persevere in order to grow. Do whatever it takes to help you make your prayer life a priority and a commitment. +3. **Develop a plan.** When it comes to prayer, here is a big challenge: how do you consistently pray for requests that you have while not getting bored in praying for the same thing over and over again? I have developed a system for praying that I find helpful as it allows you to consistently pray for people while not getting bored because you're praying for the same things over and over. You can read more about this plan [here](../prayer-plan). Feel free to adjust this system as you see fit. + +# What to Say When You Pray + +So you've started praying regularly... but what do you say when you pray? Jesus's disciples asked Him the same exact question in Luke 11:1-13. Jesus responds with what we know as "The Lord's Prayer". There is a parallel passage where Jesus teaches the same thing in Matthew 6:9-13. We'll look at the passage in Matthew 6:9-13 because this is a great model for our prayers. I would break down Jesus's prayer in Matthew 6:9-13 as follows: + + > Worshiping God (vs. 9-10) + > + > > For who He is (9) + > > + > > For what He will do (10) + > + > Prayer for our needs (vs. 11-13) + > + > > Physical needs (11) + > > + > > Spiritual needs (12-13) + +Think about how we normally pray. We spend the majority of our time praying for physical needs (and sometimes spiritual needs). Both physical and spiritual needs are part of Jesus' prayer, but we often forget the first half of the Lord's prayer that begins in worship to God. When you pray, I encourage you to start out by worshiping and thanking God for who He is and what He has promised to do. This is Biblical and it will transform prayer from a dry recitation of requests into a rich time of worship and communion with God. diff --git a/content/posts/practical-spiritual-disciplines-what.md b/content/posts/practical-spiritual-disciplines-what.md new file mode 100644 index 0000000..512d861 --- /dev/null +++ b/content/posts/practical-spiritual-disciplines-what.md @@ -0,0 +1,31 @@ +--- +title: "Practical Spiritual Disciplines: What are Spiritual Disciplines?" +date: 2018-05-06T06:21:22-03:00 +tags: ["Spiritual Disciplines"] +description: "This post answers the questions: what is a \"spiritual discipline\" what spiritual disciplines are presented in the Bible?" +--- + +This is part of a series called [Practical Spiritual Disciplines](../practical-spiritual-disciplines-why) which is designed to show you *what* tools and activities God has given us to grow and *how* we can practices these disciplines in our daily lives. + +> “We are far too easily pleased.” +> +> ~ C.S. Lewis, The Weight of Glory + +# Definition + +A spiritual discipline is an activity, which ought to be a habit, that the Bible prescribes for Christians to help them grow spiritually. The idea that there are activities which believers ought to be doing to help them grow is not a modern idea. It is found in scripture in numerous locations. + +# Biblical Basis for Spiritual Disciplines + +The idea of spiritual disciplines comes from the Bible. In Philippians 2:12-13, Paul exhorts his readers to "work out your salvation with fear and trembling for it is God who is at work in your both to will and to work for His Good pleasure". Far from a call to passively acknowledge the truths expressed earlier in chapter 2, Paul is calling his flock to "work out" their salvation in light of the theological truths he just discussed. Whatever Paul has in mind here, "work out" sounds like something intentional and habitual. In 1 Thessalonians 5:16-22, Paul encourages his flock to get in the habit of doing certain things (and not doing others). "rejoice *always*", pray *without ceasing*", and "in *everything* give thanks" (emphases added). In Paul's mind, there are habits that ought to characterize followers of Jesus Christ which should flow from our new spiritual life in Christ (see John 3:3) and should help us grow spiritually. + +# Examples + +Even if you have never heard the phrase "spiritual disciplines" before, you are certainly familiar with some examples. Some of the spiritual disciplines we'll be discussing in this series are: + +- Bible reading/study (see Hebrews 5:11-14, 1 Timothy 3:2, 3:9, and 2 Timothy 2:15) +- [Prayer](../practical-spiritual-disciplines-prayer) and Fasting (1 Thessalonians 5:17, Ephesians 6:18, Colossians 4:12, 1 Peter 3:7, Matthew 6:9-13, Acts 13:2-3, 1 Peter 4:7, and Daniel 9:3-4) +- Serving the Church (1 Peter 4:7-11 and Ephesians 4) +- Tithing (see 1 Timothy 6:17-19 and 2 Corinthians 9:7) + +There are other spiritual disciplines given in scripture, but these are the main ones we'll be focusing on. Again, we will be answering questions like "How do I develop this habit?" and "How do I practice this discipline in my life?". It's going to be good! diff --git a/content/posts/practical-spiritual-disciplines-why.md b/content/posts/practical-spiritual-disciplines-why.md new file mode 100644 index 0000000..a0a5ade --- /dev/null +++ b/content/posts/practical-spiritual-disciplines-why.md @@ -0,0 +1,24 @@ +--- +title: "Practical Spiritual Disciplines: Introduction" +date: 2018-05-04T06:21:22-03:00 +description: "This is the introduction to a series which gives practical steps for practicing the \"spiritual disciplines\" (activities like prayer, reading your Bible, serving the Church, etc). In this post, I lay out the motivation and objectives for this series." +tags: ["Spiritual Disciplines", "Why", "Objectives"] +--- + +# Motivation + +In Western, conservative Churches, our knowledge often far exceeds our living. That is, we usually know far more about theology than we live out in our lives. When it comes down to it, most of us know *what* we are supposed to do (for example: pray, read your Bible, evangelize, etc.) and *why* we are supposed to do those things, but we still are not doing the things we should. Part of the problem is that we rarely discuss *how* we are supposed to do something. We talk about "what" you are supposed to do and "why" you should do it, but we rarely discuss how you are supposed to practically do something. This blog series started out of frustration with not being able to find quality, practical guides on how to practice spiritual disciplines in your life. In short, this series is designed to help you learn how to make prayer, bible study, service in the Church, etc. a regular part of your life. + +# Objectives + +The ultimate objective of this blog series is that you glorify God more through your obedience of and growth in Him while also growing in your love for Him. To achieve this end, there are three traits that will characterize every post in this series: + +1. **Practical** - This series is designed to give you advice you can apply to your everyday life. +2. **Biblical** - The advice in this series is based on scripture and assumes that the Bible is a very faithfully preserved and translated copy of the original texts of divinely inspired scripture. It also assumes that the Bible is the absolute authority for how to live a Godly life (see 2 Timothy 3:14-*17* and 2 Peter 1:3). +3. **Flexible** - This series will provide some very concrete actions you can apply to your life, but I will do my best to build flexibility into the advice so that you can apply the basic principles in different walks of life. + +As I mentioned in the previous section, this series is designed to help you make prayer, bible study, service in the Church, etc. a regular part of your life. + +Enjoy! If you have any questions or feedback, feel free to contact me. + +Otherwise, check out the next article in this series which discusses [What is a spiritual discipline?](../practical-spiritual-disciplines-what). diff --git a/content/posts/prayer-plan.md b/content/posts/prayer-plan.md new file mode 100644 index 0000000..1d03708 --- /dev/null +++ b/content/posts/prayer-plan.md @@ -0,0 +1,55 @@ +--- +title: "Prayer Plan" +date: 2018-05-13T06:21:22-03:00 +tags: ["Plan", "Prayer", "Spiritual Disciplines"] +description: "In this post, I lay out a prayer plan to help you pray consistently, passionately, and scripturally." +--- + +I use it as a system for guiding my prayer life and I hope you find it helpful. Feel free to modify it as you see fit. + +# Basics + +There are two basic parts of this system: + +1. Prayer items +2. Bible passages + +The idea is that you split up your prayer items over a week and will have a specific Bible passage to guide your prayer each week. For example, let's say you have a friend named Martha and you want to pray for her. In this system, you would pick a day of the week on which to pray for her (e.g. Monday). Thus, you will pray for Martha every Monday. Additionally, each week there is a passage of scripture to guide you thoughts and prayers. For example, one week it might be 1 Thessalonians 1:2-7. The next week, it might be 2 Peter 3:17-*18*. These passages help you know the Bible more and can help guide your prayers for Martha. In the next section, I'll describe how to get started with this process. + +# Getting Started + +So let's get started! The first step is to list out all of the people, organizations, and other topics that you want to be praying for. + +## Prayer Items + +As you list out everything you want to be praying for, this list will probably get rather large. That's fine. It can include anything; family, friends, coworkers, personal requests, etc. + +Next, print out or draw a calendar or table like the one [here](https://www.calendarlabs.com/templates/blank/monthly-calendar-landscape-color-sunday.pdf) (you can also use a task app that lets you create recurring tasks). + +Now, split up the requests through the days of the week. You can group them (e.g. put requests for family members together on certain days of the week) or can spread out similar requests throughout the week (e.g. put a request or two for family members on every day throughout the week). + +Now you have a prayer plan! This will help you pray for a lot of people in a disciplined, systematic way. + +## Bible Passages + +The last step is to choose a Bible passage to guide and enrich your prayers. I recommend you choose this passage at the beginning of every week. The goal is to find a passage of the Bible which helps guide root your prayers in the truth of scripture. For example, if I were praying in light of 1 Thessalonians 1:2-4, I would be praying for believers on my list that God would grow their faith and trust in God so that they can do the "work of faith". Likewise for the "labour of love" and "steadfastness of hope". I would be praying that God would grow their love and perseverance in light of what Christ has done for us. I would also praise God for His choice to save each of the believers (see verse 4). For those who have not repented of their sins and turned to follow Christ, I would be praying that God would work in their hearts to change their hearts and bring them to saving faith so that they too can show the same faith, love, and perseverance discussed in this passage. + +Below is a list of good Bible passages for guiding prayer. It is by no means exhaustive. Some of the passages focus on who God is. Others are a praise or admonition from one of the New Testament letters. + +- Gen. 1:1 +- Ex. 4:10-13 +- 1 Thessalonians 1:2-4 +- 1 Thessalonians 1:5-7 +- 1 Thessalonians 5:23-24 +- Ex. 34:5-9 +- Job 38 – 42 +- Psalms 111 +- 2 Peter 3:17-*18* +- Psalms 50 +- 2 Thessalonians 3:16 +- Ezk. 1 +- 1 Timothy 6:20 +- Isa. 6:1-7 +- Hosea 6:1-3 +- Ephesians 6:23-24 +- Revelation 21 – 22 diff --git a/content/posts/psalm-62.md b/content/posts/psalm-62.md new file mode 100644 index 0000000..d315576 --- /dev/null +++ b/content/posts/psalm-62.md @@ -0,0 +1,79 @@ +--- +title: "Psalm 62: God's Unique Ability to Save, Satisfy, and Sustain" +date: 2018-01-20T06:21:22-03:00 +description: "The record of human history demonstrates that God does three, wonderful things for mankind: He saves; He satisfies; He sustains. Psalm 62 celebrates these wonderful truths and emphasizes God's unique ability to provide in each area." +tags: + - Thought + - Salvation + - Satisfaction + - Protection + - Psalms + - Old Testament +--- + +# Background + +According to the [superscription](https://en.wikipedia.org/wiki/Psalms#Superscriptions_and_attributions), Psalm 62 is a psalm of David. While there is no explicit, historical context for the psalm, it refers to those who "assail a man that you may murder him" (Psalm 62:3). There were multiple points in David's life when people were seeking to kill him, so this psalm could have been inspired by many of the events in David's life. + +# Structure + +The psalm breaks down into five sections: + +- [vs. 1-2] Opening Admonition: David directs his soul to wait and trust in God's ability to save, satisfy, and sustain. +- [3-4] Introduction of the conflict +- [5-8] Restatement and expansion of admonition: David, again, admonishes his own soul to wait upon God and calls others to do the same. +- [9-10] Warning against hoping in other things to save, satisfy, and sustain +- [11-12] Closing statement: The confidence engendered by God's, revealed attributes. + +There are a couple things to note when considering the structure of this psalm. First, the stanzas alternatively focus on God (in stanzas 1, 3, and 5) and men (stanzas 2 and 4). This parallelism emphasizes the contrast between God and man. Second, there is interesting interplay between the stanzas. For example, compare stanza 1 with stanza 3; they are almost the same. Now, consider stanzas 2 and 4; David's description of men changes. Ignoring, for the moment, the content of each stanza, the very fact that the stanzas about men change while the stanzas about God remain largely the same should tell you something. David is communicating theology through structure and not just content. + +# Content + +So what does the text say? As stated at the beginning, this psalm primarily focuses on God's ability to save (in David's case, save from physical dangers), satisfy, and sustain. There is also an emphasis throughout the psalm on God's unique ability to do each one. We'll now consider each of these points. + +## God's Ability to Save + +When we read about salvation in the Bible, it is important to ask ourselves a few questions: + +- Who is saved? +- From what are they saved? +- Who is doing the saving? +- Does this salvation apply to Christians? + +Let's consider how each question relates to psalm 62. + +**Who is saved?** + +Based on verse 1 where David uses the first person determiner "my", we can see that David is the one being saved (or at least hoping for salvation). David expands this in verse 8 where he encourages all Israel to wait for salvation. + +**From what are they saved?** + +Based on verses 3 and 4, there were some people in David's life who were seeking to kill him or, at least, remove him from power. When David refers to salvation (verses 1, 2, 6, and 7), he is referring to salvation from his physical circumstances. David had specific promises from God regarding his physical circumstances. For example, in 1 Samuel 16, David is anointed King instead of Saul. David, however, spends the next few years running for his life from Saul. At this point in David's life, he had the promise of his anointing (signifying he was king), but that promise was not yet realized. Based on 2 Samuel 7, David knew that the Messiah was going to come from his line. There were times in David's life and beyond (see 2 Kings 11), however, when it seemed that this promise might not come to pass. Many of the promises God gave to David related to the physical world. + +We, as those living in the Church age, do not have many of the same promises and we need to be careful taking a psalm and applying it *directly* to ourselves. The salvation available through Jesus Christ is not salvation from temporal ills and trials (in fact, those are promised in John 16:33 and 2 Timothy 3:12). It is a salvation from God's wrath which was to be justly poured out on sinful humanity. So, David is not referring to salvation in the same sense that the New Testament uses the term. That being said, the fundamental struggle of trusting God's promises still applies to us today. we'll discuss that more under the "Does this salvation apply to us?" heading. + +**Who is doing the saving?** + +David makes it abundantly clear that God is the one doing the saving. David's salvation comes from God (verse 1) and *is* God (verses 2, 6 and 7). When David says God "is my rock and my salvation", he means both that his salvation stems from God and that God's very existence assures him of his salvation. Because God is faithful to His promises, David's salvation is not something God *might* do, it is something God will do based on God's own essence. + +**Does this salvation apply to us?** + +Does the salvation described in this psalm apply to us? To put it differently: could a Christian rightly pray this psalm? If you consider the specific, direct meaning of this psalm (namely, David praying for salvation from those threatening to kill him and remove him from power (see verses 3-4)), it is not right for a Christian to pray this psalm to God because Christians do not have the same promises from God that David had. If you consider the more general, theological message of the psalm (namely, God's ability to save those He loves from their greatest dangers according to His promises), then a Christian can absolutely pray this psalm. A Christian can pray this psalm as long as they are praying based on the theology of the psalm rather than the specific details. + +I say all this to make it clear that God makes different promises to different people at different times. If we fail to recognize this, we will misinterpret many passages. Psalm 62 does not apply *directly* to us, but the theology presented in the psalm absolutely applies. + +## God's Ability to Satisfy + +God satisfies unlike anything else. One of the recurring themes throughout scripture (whether in narratives or admonition) is the vanity of seeking money, power, status, sex, or possessions as the ultimate purpose and satisfaction in one's life. Our passions and desires are too great to be satisfied with trivialities such as these; we were designed to be in relationship with an infinite and infinitely good being. How can the passing pleasures of possessions satisfy? In Psalm 62:7, David states that his glory is found in God. That is, the thing in which he most rejoices and uses to define himself is God. David is stating that even in the midst of difficult and trying circumstances, God is the one who ultimately satisfies. + +## God's Ability to Sustain + +The descriptions of God as a "rock" (verses 2, 6, and 7), "stronghold" (verses 2 and 6), and "refuge" (verses 7 and 8) emphasize God's ability to protect and sustain those God loves *through* trials. Neither David nor us have a promise that there will be no trials in this life, but we both have promises and examples of God's protection. What a joy for David ad for us to be able to trust in God's faithfulness and protection! It doesn't diminish the trial nor remove the distressing circumstances, but it gives us hope to persevere in the midst of hardship. This is reminiscent of what Paul says in 2 Corinthians 4:7-12. Paul and his companions were simultaneously suffering greatly and yet sustained by God. + +## The Uniqueness of God's Abilities + +Not only does Psalm 62 establish God ability to save, satisfy, and sustain, but it also reminds us of God's unique ability to do each of these things. There is nothing that can save but God. There is nothing that can truly satisfy like God. There is nothing that can ultimately sustain but God. As David notes in verses 9 and 10, it is tempting to trust in men, oppression, robbery, and/or wealth, but all of these things are not worth comparing to God. + +# Parting Thoughts + +**Do you believe that God is uniquely able to save, satisfy, and sustain?** Better yet: Does your life demonstrate you believe this? Let us learn to cultivate a heart and mind that views God as the source and giver of all good things. Let us trust in him for salvation from our sins, hope in Him for future salvation from this fallen world, seek the pleasures He provides, and find refuge and rest in Him. diff --git a/content/posts/sola-fide.md b/content/posts/sola-fide.md new file mode 100644 index 0000000..0f19743 --- /dev/null +++ b/content/posts/sola-fide.md @@ -0,0 +1,55 @@ +--- +title: Sola Fide +date: 2017-10-14T06:21:22-03:00 +tags: + - Thought + - Sola Fide + - Faith + - Abraham + - Romans + - Genesis + - Reformation +draft: true +--- + +"Sola Fide" (meaning "only faith" or "faith alone") has become one of the hallmark phrases of the reformation. In this blog post, I'm going to ask some questions about the phrase "Sola Fide" and answer them primarily from Romans 3:21-26. The questions will help us both break down the concept itself and consider its mechanics. + +### What is faith? + +To understand "Sola Fide", we must start by understanding what we mean by "Fide" (in English: "faith"). Outside of the Bible, faith is defined as "*a confidence, belief, or trust in something or someone*". Notice that there are really three components to faith. First, there is a positive belief which we hold. Second, there is an object of the faith. Faith is also *in* something or someone. And third, it is essential that the object in which the faith is placed is not visible to the one with the faith. If I see a cat outside of my window, I may certainly believe that there is a cat outside of my window, but this does not constitute faith because I am *seeing* it. So what does faith mean in the Bible? + +In the Bible, the word "faith" is used in three different ways. When we say "Sola Fide" we are referring to faith as belief in God's revelation. To prove this, consider two passages on opposite sides of the Bible and separated from one another by thousands of years: Genesis 15:6 and 1 Peter 1:8-9. In Genesis 15:6, we find that Abraham "believed in the LORD and He reckoned it to him as righteousness". In the preceding verses, God reiterates and extends His promise to Abraham by promising that Abraham himself will have a child with Sarai even in their old age. Abraham believed in God's promise and this was credited or counted to him as righteousness by God. In 1 Peter 1:8-9, we find Peter in the midst of encouraging the believers to persevere through trials because this tests and proves they have true faith. In verse eight and nine, we find that one aspect of faith is loving and trusting in God even through trials and even though we have not seen God. This is faith; believing in God and holding to His promises even though we haven't seen Him or the fulfillment of His promises. + +### What does "Sola Fide" accomplish? + +Now let's jump back to Romans 3:21-26 to look at what faith does in the life of one who believes. According to Romans 3:21-22, faith is the means by which we receive the righteousness of God. Look at verse 22: + +> "even the righteousness of God through faith in Jesus Christ for all who believe;" + +Notice a couple truths from this passage. First, we are talking about the righteousness *of God*! This is nothing less than the complete and full perfection found in Jesus Christ. Second, this righteousness is available *to us* through "faith in Jesus Christ"! Jesus's perfection is counted toward those who believe. If we have the very righteousness of God, this means that we now have peace with God and stand before Him in the purity of Christ (see Romans 5:1-2). Thus, faith in Christ accomplishes our salvation! It is by faith that we have access and right to stand before God covered in Christ's righteousness. The next question considers the object of saving faith. + +### Faith in what? + +As I mentioned when defining faith, faith must have an object; that is, faith is always placed *in* something. When we talk about the saving faith described by the phrase "Sola Fide", in what are we putting our faith? According to Romans 3:22, faith that justifies us is that faith which is *in* Jesus Christ. There are two aspects of this faith that are important to define. First, this faith is placed in the reality of who Christ is and what Christ accomplished. Namely that He came as one person with two natures (one fully divine and one fully human), was crucified on a cross to take God's wrath in our stead, was buried, resurrected on the third day, and ascended to God's right hand where He remains until He returns. Second, saving faith is not just an intelectual assent to the historical validaty of Christ's existence, but is also a recognition and belief in the consequences of what Christ accomplished in human history. In other words, faith is placed in the historical events we call the Gospel and also the theology of what Christ accomplished. Saving faith is placed in Jesus Christ. To whom does this great salvation apply? + +### To whom does "Sola Fide" apply? + +As Paul says in Romans 3:22b-23: + +> "for there is no distinction; for all have sinned and fall short of the glory of God..." + +The distinction to which Paul is referring is the distinction between Jew (those with the law) and Gentile (those without the law). To see this, look back at the preceeding section in Romans 3:9-20. In this section, Paul establishes that Jews are also sinners along with the Gentile (see Romans 3:9). Thus Paul establishes in Romans 3:22-23 that the righteousness of God is a requirement for everyone (both Jew and Gentile) and is available to everyone. Thus, we can summarily answer this question by saying that salvation by faith applies to anyone who is a sinner. + +At this point, we have established that faith is believing God and His promises. We have also established that saving faith is placed in Jesus Christ and the result of this faith is the righteousness of God being imparted to the one who believes. Up to this point, we have been focused on the "Fide" part of the statement "Sola Fide", but now let's consider why the word "Sola" was added. + +### "Sola Fide" as opposed to what? (i.e. What else would someone think it would be?) + +First, why did the reformers feel the need to add "Sola" in front of "Fide"? It implies that someone might be inclined to think that the righteouness of God is accessible by another means. What means might that be? Paul's original audience would have been tempted to think that the righteouness of God was accessible through the law. Paul eliminates this as a means to the righteousness of God, however, in verse 21 by saying that this righteousness is available "apart from the law". Then the implication of verse 23 is that there is no means by which man can be justified by his own works because he is utterly sinful. + +The righteousness of God is available by faith alone because of man's sinfulness. If both Jews and Gentiles are sinners, there are absolutely no means by . + +### Why is it faith *alone*? + +The righteousness of God is available . + +### How long has justification been through faith? diff --git a/content/posts/sovereign-and-immanent-God.md b/content/posts/sovereign-and-immanent-God.md new file mode 100644 index 0000000..585fd92 --- /dev/null +++ b/content/posts/sovereign-and-immanent-God.md @@ -0,0 +1,27 @@ +--- +title: "Psalm 90: The Problem of God's Immanence" +date: 2017-10-23T06:21:22-03:00 +description: "Psalm 90 deals with one of the most basic challenges facing humanity: If there really is a sovereign, holy God who created everything and knows our every thought but is also immanent, how can man live and find meaning in living?" +tags: + - Thought + - Sovereignty + - Holiness + - Immanence + - Attributes of God + - Psalms + - Old Testament +--- + +Before we begin, let's define some of the terms with which we may not be familiar: + +> **Sovereignty of God:** God's absolute control and rule over everything. +> +> **Immanence of God:** The tendency of God to relate with His creation and interact in human history. + +If both of these attributes, as well as Holiness and Omniscience, are accurate descriptions of God's character (and they are according to the testimony of Psalm 90 and scripture as a whole), then humans have a big problem; A God who is sovereign (in control), omniscient (knows everything a man does, thinks and feels), holy (separated and opposed to evil), *and* immanent (He relates with His creation) will produce a conundrum where God interacts and relates with His creation (due to His immanence) while killing them for their sin (because of His omniscience, sovereignty, and holiness). Psalm 90 explores this tension. + +The first verse of Psalm 90 establishes the immanence of God specifically as it relates to Israel. Verse two establishes that God is sovereign (He created the world) and eternal. Verses three through six continue to describe God's sovereignty and eternality especially as contrasted with man's transitory life. Verses seven through twelve introduce the challenge of God's omniscience and holiness. If God even considers Israel's "secret sins", they has no recourse (Psalm 90:8). God is the one who gets to decide how He will relate to man and He has chosen to be immanent which brings God's other attributes like sovereignty, omniscience, and holiness into close proximity with men. This spells disaster for sinful and unfaithful people who cannot live up to God's standard. To make matters worse, man's meaning and significance can't be found in his own life, which is but a fleeting shadow. Meaning and purpose can only be fund in God and His purpose for us. Thus, our significance and purpose is tied to God, but we also know we cannot live up to His standards. Thus, the immanence of God is both our damnation and our only hope. + +In verses thirteen through seventeen of Psalm 90, Moses pleads with God to restore their satisfaction and purpose, but the tension is never resolved in Psalm 90. If God is who the Bible claims He is, then our meaning and significance are to be found in Him, but we are too sinful to approach Him. This is where God's love and grace enter the equation. While we were sinful and had no hope of a fulfilling relationship, God took it upon Himself to make a restored relationship with Him possible through Jesus Christ! Jesus Christ, who lived a sinless life, was punished as if He had sinned so that we, who live a sinful life, may have Christ's righteousness credited to us. God's omniscience and holiness are no longer against those who trust in Jesus Christ for salvation! We are able to have a relationship with the immanent God! + +There is a lot more in this psalm, so I encourage you to dive in and spend some time reading and thinking about it. diff --git a/content/posts/spies-bad-report.md b/content/posts/spies-bad-report.md new file mode 100644 index 0000000..b11ea66 --- /dev/null +++ b/content/posts/spies-bad-report.md @@ -0,0 +1,26 @@ +--- +title: The Spies' Bad Report +date: 2017-10-14T06:21:22-03:00 +description: "In Numbers 13:25-33, the spies sent into the Promised Land return with a scouting report. There is some subtlety, however, to the way in which the report is described in the text that leads me to believe there is more to this account than is normally assumed. This post lays out what I believe to be the best understanding of the passage." +tags: + - Thought + - Spies + - Promised Land + - Numbers + - Old Testament +--- + +What is described below is, in my estimation, a well-supported conjecture, but a conjecture nonetheless. Consider it thoughtfully and critically. + +I believe that Numbers 13:25-33 can be broken down as follows: + +- Numbers 13:25-26 - General summary of events. Spies return and give their report. +- Numbers 13:27-29 - This is said by the spies (particularly the ten spies who did not believe God) privately *to Moses* (at least not in the hearing of the people before Moses). To prove this, notice that verse 27 starts with the phrase: "Thus they told *him*..." (emphasis added). +- Numbers 13:30 - Caleb begins speaking to the congregation at large encouraging them to enter the promised land. +- Numbers 13:31-33 - The ten unfaithful spies then speak to the congregation exaggerating their report and driving the people to doubt their ability to take the land. + +In summary, I believe there are two different dialogs occurring in this passage. The first one in 13:27-28 is between the spies and Moses and is accurate (there really were descendants of Anak in the land (see Numbers 13:22)). The second dialog is the one that occurs publicly before the people of Israel. This is the point at which the ten unfaithful spies bring an erroneous and exaggerated report. Note all of the exaggerations in verses 13:32-33 (with emphasis added): + +> "The land through which we have gone, in spying it out, is a land that **devours its inhabitants**; and **all** the people whom we saw in it are **men of great size**. There also we saw the **Nephilim** (**the sons of Anak are part of the Nephilim**); and we became like grasshoppers in our own sight, and so we were in their sight." + +This report demonstrates the fear and lack of faith possessed by the ten spies. I believe that the spies were afraid of the strength of the people of the land (13:28) and exaggerate their message to scare the people of Israel away from going into it. Thus, 13:31-33 is not necessarily an accurate description of the land and its inhabitants. diff --git a/content/posts/thank-your-teachers.md b/content/posts/thank-your-teachers.md new file mode 100644 index 0000000..0a91a0e --- /dev/null +++ b/content/posts/thank-your-teachers.md @@ -0,0 +1,23 @@ +--- +title: If you can read this... Thank a Teacher! +date: 2017-11-23T06:21:22-03:00 +description: "This week, take some time to thank a teacher or mentor you appreciate." +tags: + - Admonition + - Teachers/Teaching + - Thankfulness +--- + +All it takes is a quick email, phone call, or even a text. Or better yet... next time you see them, take some time to let them know how much you appreciate what they do for you. It is *really* hard to be a teacher and is often a thank-less endeavour which can get depressing over time. Even a short word of thanks can go great lengths to encourage your teacher. Consider **Galatians 6:13**: + +> The one who is taught the word is to share all good things with the one who teaches + +We need to develop a culture where teachers challenge students to grow and where students *encourage* teachers to keep challenging them. As a professor of mine once said: + +> Teachers are not producers and students are not consumers. + +The best growth and learning occurs when both teachers *and* students are engaged in the teaching/learning process. + +All of these principles also apply to student-teacher relationships outside of the Church, but especially those within the Church. + +Find someone you appreciate and say "Thank you"! diff --git a/content/posts/the-audacity-of-manmade-religion.md b/content/posts/the-audacity-of-manmade-religion.md new file mode 100644 index 0000000..0170cf2 --- /dev/null +++ b/content/posts/the-audacity-of-manmade-religion.md @@ -0,0 +1,18 @@ +--- +title: The Audacity of Man-made Religion +date: 2017-10-02T06:21:22-03:00 +description: "Man-made religion is futile and abhorrent for a few reasons, but one, particular horror towers above the rest. Behind man-made religion is the arrogant declaration that we define the terms of our relationship with God. Thus, it is impossible for man-made religions to worship anything but man himself." +tags: + - Thought + - Man-made Religion + - Arrogance + - Strange Fire + - Nadab and Abihu + - Sin + - Leviticus + - Old Testament +--- + +One of the clear themes throughout the Bible is that it is God who defines how His creation must/should interact with Him. We are in no position (that is, we have no authority) to come to God on our own terms. If there is a God that is anything like the one described in the Bible, He has the inherit right, authority, and power to demand how we should relate to Him. This is why the Bible uses to word "worthy" so much (read Revelation 4 and 5 for a dramatic demonstration of this). God is worthy (deserving) of everything which He demands. Whether glory, reverence, obedience, or sacrifice, God is worthy of it. It rightfully belongs to Him anyway and to deny Him that which is rightfully His is both tremendously arrogant and dangerous. Just ask Nadab and Abihu from Leviticus 10 who, probably under the influence of alcohol (see Leviticus 10:8-11), offered to God "strange fire" which was not according to God's instructions. They died for this sin because such arrogant disregard for God's standards does not honor Him and treat Him as holy (see God's response in Leviticus 10:2-3). + +If there is a true and living God as described in the Bible, He would have to be worshiped as He desires irregardless of what we think about it. Is the God of the Bible true? If so, are you coming to God on His terms or on yours? If you don't believe that the God of the Bible is true, consider this decision carefully. If you are wrong, the consequences of rejecting or even ignoring the God who is deserving of all praise and honor are something to be feared and carefully considered. diff --git a/content/posts/thoughts-on-prayer.md b/content/posts/thoughts-on-prayer.md new file mode 100644 index 0000000..79ad1a1 --- /dev/null +++ b/content/posts/thoughts-on-prayer.md @@ -0,0 +1,32 @@ +--- +title: "Thoughts on Prayer" +date: 2018-06-20T06:21:22-03:00 +description: "A few thoughts on prayer." +tags: ["Enemies", "Holy Spirit", "Love", "Prayer", "Spiritual Disciplines", "Thought"] +--- + +In studying prayer recently, I have a few more thoughts that did not find a home among the other writings on prayer. I have captured them below in no particular order other than the sequence in which they were brought to mind. + +# Pray for Your Enemies + +Let us not forget that we are called to "love your enemies and pray for those who persecute you" (Matthew 5:44). Notice a couple of things here. First, let it sink in that we are called to pray for those who hate, malign, and persecute us. This is a high calling! We are to be pleading before God for salvation of all men; even those who hate us. Second, notice that there is a parallel structure to Jesus's statement. The phrase "love your enemies" is parallel with "pray for those who persecute you". I surmise from this that prayer is an act of love. Another way of saying "love your enemies" is to say "pray for those who persecute you". Who is our enemy but the one who persecutes us and how can we love them but to pray for them. Keep this in mind; prayer is a powerful, effective act of love. + +# The Role of the Holy Spirit in Prayer + +Throughout scripture, the Holy Spirit is closely related to prayer. In my [discussions on prayer](/tags/prayer/), I have left this point largely unexplored and would be remiss if I did not discuss it at least once. I'll start in the Old Testament. The prophetic promise of the Holy Spirit to Israel in Zechariah 12:10 is tied to prayer: + +> ... the Spirit of grace and of supplication... + +In the New Testament the Holy Spirit is also tied to prayer for Christians. After teaching His disciples to pray in Luke 11:1-4, Jesus then proceeds to give an analogy emphasizing the goodness and willingness of God in giving "the Holy Spirit to those who ask Him" (Luke 11:1-13). Romans 8:26 says that the Holy Spirit, through whom we have intimacy with the Father (see Romans 8:14-15), "intercedes for us with groanings too deep for words". Both Ephesians 6:18 and Jude 20 encourage believers to pray "in the [Holy] Spirit". Clearly, the Holy Spirit is involved in helping us to pray in a way that aligns with God's will and glorifies Him. In fact, it would be worthwhile to consider how each person of the trinity is involved in prayer, but that is a topic for another time. + +---------------------- + +- Good isaac watt's quote on pg. 120 - direction 1 + +- 2 cor. 12:6 -> is this an AI hermenuetic? If not, should this lead us to be covenental? (see pg. 126 of guide to prayer) + +- jude 19 - those w/o HS are fleshly - proof, in conjunction w/ the fact that Conrelious wasn't baptised before receiving the HS in acts 10, that baptism doesn't save - more on the role of the HS on pg. 131 of "Guide to prayer" + +- great quotes on prayer on pg. 169 (in fact, the final chapter is wonderful) + +- blog post on what to do when you don't feel like praying diff --git a/content/posts/understanding-sin-from-genesis3.md b/content/posts/understanding-sin-from-genesis3.md new file mode 100644 index 0000000..bfbd986 --- /dev/null +++ b/content/posts/understanding-sin-from-genesis3.md @@ -0,0 +1,33 @@ +--- +title: Please Pass the Pomegranate. Understanding the Nature of Sin in Genesis 3. +date: 2017-08-16T06:21:22-03:00 +description: "Just three chapters into the narrative of God's redemptive plan, we find Adam and Eve in the Garden of Eden, clothed with fig leaves, and damning themselves and their children to a life separated from God. There are two observations about the story in Genesis 3 that I wish to make which will help us better understand the nature of sin." +tags: + - Thought + - Sin + - Adam and Eve + - Satan + - Eden + - Genesis + - Old Testament +--- + +# "The Devil Made Me Do It"? + +First, consider *who* or *what* was involved in making Eve sin. One of the answers is clearly Satan in the form of the serpent (see Genesis 3:1). It is Satan who asks the infamous question "Hath God said..." and causes Eve to doubt the words of God. It is important to recognize, however, that Satan is not the only thing that drives Eve to sin. Notice Genesis 3:6: + +> When the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was desirable to make one wise, she took from its fruit and ate; and she gave also to her husband with her, and he ate. + +Driven by Satan to consider the fruit and question the validity of God's words, something occurs *within* Eve herself that drives her to take the fateful bite. In this very first act of sin, Satan is certainly on stage guiding men to reject God, but we cannot blame it all on Satan. While Satan opened the door for lustful thoughts which rebel against God, it was Eve, lead by the lust in her heart, who strode confidently through the recently opened door. + +# Was God Holding Back? + +The second observation from Genesis 3 which sheds some light on the essence of sin is that sin is willful and direct rebellion against God (regardless of whether we recognize it as such or not). Observe what is said in Genesis 2:9: + +> Out of the ground the Lord God caused to grow every tree that is pleasing to the sight and good for food; the tree of life also in the midst of the garden, and the tree of the knowledge of good and evil. + +It is not as though the trees in the Garden from which Adam and Eve could eat were sub-par relative to the tree of the knowledge of good and evil. It is not like being given a bowl of cauliflower and being told not to eat the freshly-baked apple pie sitting on the kitchen counter. All of the trees from which Adam and Eve could eat were "pleasing to the sight and good for food". God wasn't holding out on Adam and Eve. He had generously provided everything they needed. + +Consider, then, the gravity of Eve's thoughts in Genesis 3:6. When Eve thinks to herself that "the tree [of the knowledge of good and evil] was good for food" and "a delight to the eyes", Eve is surrounded by other trees that, according to God, match that same description (see Genesis 2:9). When she thinks to herself that the tree is "desirable to make one wise", we must not forget that God was in the habit of walking in the Garden and, likely, interacting with Adam and Eve (see Genesis 3:8-9). This means that Adam and Eve would have had fellowship with God Himself; the source of all wisdom. Thus, the very things that were drawing Eve to the forbidden fruit were already provided for her by God. She just wanted those things apart from God. + +I argue that in Genesis 3:6, Eve is essentially making the claim that satisfaction, beauty, and wisdom exist apart from God and outside the boundaries He has set. What is more, she demonstrates by her choice to take the fruit that the things which exist outside of the boundaries set by God are even *more* desirable than that which God has provided. In this sense, Eve's first sin, and every sin since then, is more than just disobedience; it is sincere, willful, and strategic rejection of God, His provision, and His authority. The converse is that part of what it means to follow God is to find satisfaction in Him and what He has provided, but more on that later. diff --git a/content/posts/watch-your-lingo.md b/content/posts/watch-your-lingo.md new file mode 100644 index 0000000..2facba1 --- /dev/null +++ b/content/posts/watch-your-lingo.md @@ -0,0 +1,31 @@ +--- +title: Watch your Lingo! +date: 2017-09-04T06:21:22-03:00 +description: "We are living in what is quickly becoming a post-Christian culture. Pastors, teachers, leaders, and even lay Christians need to wake up to the reality that Christian jargon widely understood in previous generations is no longer understood by the vast majority of people under the age of 30." +tags: + - Admonition + - Lingo + - Language +--- + +Language is critically important as it is the medium through which ideas are communicated. Unfortunately, I am noticing that many Christians are alienating themselves from secular culture simply because they are using Christian jargon which has little to no meaning outside of a Christian community. In this blog post, I highlight a few examples and suggest some of the dangers that can arise if we are not aware and cautious about our [jargon](https://www.merriam-webster.com/dictionary/jargon). + +# Examples + +Last time communion was served at my Church, I heard the familiar phrase: "If you are not a believer, please let the elements pass you by". Having grown up around the Church, I know what this means, but would a visitor really know what we mean by "let the elements pass you by"? I'm not too sure they would given the fact that "the elements" were never defined and I frankly have no idea why the bread and wine are even called "elements". + +Do you use the term "Gospel" a lot? I hope so, but I also hope you define it. I hear many pastors say things like "You need to believe the Gospel.". That's great, but what *is* the Gospel?!?! For most non-Christians today, the word "Gospel" is foreign to them. Please, please, please don't use it without defining it (and when you do define it, make sure you define it correctly). + +One final example: Christians often say things like: "Jesus claimed to be God... see, in John 3:16-21 Jesus refers to Himself as the 'son of God'". This makes sense if you have a good understanding of the rest of scripture and the doctrine of the trinity, but to someone with no exposure to either of those things, such a statement is confusing (at best). This will raise very good questions like: "Why do you say Jesus was claiming to be God when He only claimed to be the *son of* God?" and "Why does the claim to be the son of God imply that Jesus *is* God?". Having jargon is not the problem, but we need to be aware of our jargon and be able to speaking without it and define our terms using simple words when necessary. + +# Danger - Jargon Becomes an Argot + +If we are not careful to define our terms, we run the risk of being unable to communicate (or mis-communicating) the Gospel and Biblical truths to younger generations. There is nothing wrong with having jargon. In fact this is perfectly natural to develop jargon given the importance and unique nature of Divine Revelation. But there is a fine line between [jargon](https://www.merriam-webster.com/dictionary/jargon) and an [argot](https://www.merriam-webster.com/dictionary/argot). + +# Danger - Jargon Becomes a Crutch + +I am wary of using Christian jargon not only for the sake of the audience and those who may not have a good understanding of the Bible, but also for the sake of the speakers/writers. I regularly force myself to avoid using jargon and to define the thing itself using common (read non-jargon) language. This makes me remember and articulate what it actually means as well as remember where the Bible talks about it. For example, it is easy to throw around the term 'sanctification', but could you define it to a five year old? Can you then cite Biblical support for your definition? Jargon is fantastic, perfectly natural, and even essential, but it can become a crutch. Jargon is a ship which can slowly but steadily drift farther and farther from the shore of definition and the safe harbor of Scripture. + +# Conclusion + +Keep using (most) of your jargon! But also take the time to define what those terms mean. This will allow you to effectively minister to those who did not grow up in the Church and ensure that your jargon is rooted in the Bible and focused on Christ. diff --git a/content/posts/what-is-prayer.md b/content/posts/what-is-prayer.md new file mode 100644 index 0000000..a799519 --- /dev/null +++ b/content/posts/what-is-prayer.md @@ -0,0 +1,78 @@ +--- +title: "What Is Prayer?" +date: 2018-06-16T05:21:22-03:00 +tags: ["Prayer", "Question"] +description: "When dealing with a familiar concept (like prayer) it is often helpful and refreshing to define that concept in simple language. My goal in this post is to simply define prayer and it's theological foundation." +--- + +> [P]rayer is a retirement from earth and a retreat from our fellow creatures to fix our attention on God and communicate with Him who dwells in heaven. +> +> ~ Isaac Watts - *A Guide to Prayer* + +# What is Prayer? + +The most basic and robust definition I can think of is: + +> Prayer is talking to God.[1](#footnote1) + +I would like to break this phrase down to better explain myself. Let's start with the phrase "talking to". + +The phrase "talking to" is important for at least two reasons. First, prayer in the Bible is often done by speaking out loud to God. For example, Jesus in John 17:1 "*spoke* these things; and lifting up His eyes to heaven, He *said*..." (emphasis added). Notice that Jesus is praying out loud. He is literally talking. Practically in my own life, praying out loud helps me stay more focused on pray and makes prayer more tangible. If you do not pray out loud, I recommend finding a time and place to pray out loud. The second reason the phrase "talking to" is important is that prayer is "talking *to*" God; that is, I argue prayer is **not** a two-way communication between you and God (at least not normally), but it is you talking *to* God. You may disagree with me on this point, but we'll have to cover that discussion at a different time. + +The last word of my definition above is also significant: "God". If prayer is speech directed at God, what must God be like for prayer to work? In other words, what are the attributes of God that make prayer, as described in the Bible, possible? Before answering that, however, I want to to make an important distinction in your mind. For many people (Christians and non-Christians alike), prayer is viewed as a religious activity. Many (I dare say most) religions have some form of communication or entreaty to the divine and it is easy to assume that all prayer is essentially the same. This is not the case. While there are similarities between prayer as described in the Bible and prayer in other religions, there are far more distinctions and these distinctions are a result of the attributes of the God of the Bible as contrasted with the deity(ies) of other religions. So what are the attributes of God that make prayer possible? There are numerous attributes of God that make prayer possible, but for the purpose of this post, I will focus on four of them. God is relational, communicative, compassionate, and sovereign. Without one of these attributes, prayer as described in the Bible would not be possible. + +## How God's Relational Nature Enables Prayer + +God is, by nature, relational. He exists in relationship (within the Trinity) and He forms relationships with mankind who he created (see Genesis 3:8-11 and 1 John 1:1-4). Without this foundation, prayer (as the Bible describes it) would not be possible. Consider for a moment the alternative... what if God did not have a relationship with His creation? He would be distant and separated from mankind with no way for men to reach him. In such a world, prayer would, at best, be an impersonal interaction like opening a door or checking out at a self check-out kiosk. Because God desires a relationship with those He has created (and some who He has saved), however, true prayer is the expression of a personal relationship with God and is a means by which we can grow in this relationship. To prove this, consider the language Paul uses to describe our relationship with God in Romans 8:14-15 where he says: + +> For all who are being led by the Spirit of God, these are the sons of God. For you have not received a spirit of slavery leading to fear again, but you have received a spirit of adoption as sons by which we cry out "Abba! Father!". + +In that passage, we are called "sons of God", who been adopted by God into a relationship in which we can loving and dependently call out to Him. Paul also uses similar language in Galatians 3:5-6. To tie prayer into this, consider Matthew 6:9-13 (widely known as the Lord's prayer). The second word of the prayer is "Father" ("Father" is the first word in a parallel passage - Luke 11:1-4). The relational nature of God and the fact that He saves some into a relationship with Himself is foundational to prayer. + +On a practical note, this truth ought to help you view prayer as the expression of a relationship rather than a rote, religious activity. Building on the principle that God's relational nature enables prayer, we'll now consider how God's communicative nature does the same. + +## How God's Communicative Nature Enables Prayer + +God is, by nature, a communicator. He is, for eternity, generating the Word (that is, Jesus). God *speaks* creation into existence. God *spoke* to Abraham, Job, Jacob, and Moses. God *reveals* His "eternal power and divine nature" through creation (Romans 1:20). God *manifests* Himself in Christ (Hebrews 1:3). God is continually and actively communicating Himself, but He also *listens*. Genesis 3:8-13 records a conversation between God, Adam, and Eve. In this interaction, God speaks but He also listens. Look in Matthew 7:7-11; Jesus uses the analogy of a human father granting the requests of his child to showing that God hears and answers (more on this later) prayers. Look at the last phrase of verse 11 (emphasis added): + +> ... how much more will your Father who is in heaven give what is good to those who *ask* Him! + +The encouragement of this passage is to *ask* God. This implies that God hears. God is not like a false diety that is so distant from creation that he cannot hear. God actually hears and attentively listens to our prayers. James 1:5 (emphasis added) relies on the same logic that God hears: + +> But if any of you lacks wisdom, let him *ask* of God... + +God is communicating with His creation both by speaking and listening. See Luke 18:1-8 for another parable on the subject. For now, we'll move on to consider how God's compassion enables prayer. + +## How God's Compassionate Nature Enables Prayer + +God is, by nature, compassionate. Consider Exodus 34:6: + +> The LORD, the LORD God, compassionate and gracious, slow to anger, and abounding in loving-kindness and truth; + +This enables prayer because it provides us with assurance that God cares about us and our requests. Consider two of the most powerful verses in the Bible: 1 Peter 5:6-7: + +> Therefore, humble yourselves under the mighty hand of God, that He may exalt you at the proper time, casting all your anxiety on Him, because He cares for you. + +In this passage, we are commanded to humble ourselves, in part by casting our cares on God. This is amazing! The God who created and has saved us is inviting us to bring our burdens to Him (presumably in prayer) because He cares for us! What love and compassion that God would care for us so deeply! God's compassion gives us confidence that God takes interest in and cares for our prayers. Finally, let's consider how God's sovereignty enables prayer. + +## How God's Sovereignty Enables Prayer + +God is, by nature, sovereign. That is, He is in complete control of all creation and is able to perfectly and completely execute His will. We could rightly say He is king of the universe. His will and decrees are carried out with precision. So how does this relate to prayer? Consider a universe in which there was a non-sovereign deity to whom you were praying. Would you have confidence that this 'god' could answer your requests? Such a 'god' may be able to have a relationship with you, may be able to hear your prayers, and may be compassionate, but none of this matters if that 'god' cannot do anything in response to your prayers. God's sovereignty gives us confidence that our prayers can actually change things because we are praying to the God who is in control of everything! When discussing this topic, we need to answer two questions that relate to God's sovereignty and prayer. + +### Questions About God's Sovereignty and Prayer + +When I say that God's sovereignty ought to encourage us to pray, there are a couple of questions that may come to mind. First: If God is sovereign, why should we bother praying? To answer this, it is important to understand that when we talk about God's sovereignty, we are not talking only about God's ability to chose, know, and bring about a particular outcome; we are also talking about God's ability to chose the way in which that outcome is brought about. Put succinctly, God is sovereign over ends *and* means. God controls what happens (the ends) *and* how it happens (the means). So, to answer the question, if God is sovereign and has commanded us in His word to pray, we can infer that God uses prayer as a means to His ends. + +Another question that may come up when we talk about God's sovereignty as it relates to pray is: If God is sovereign, why doesn't He answer my prayers? Put another way: If God is able to answer my prayers, why doesn't He? While we know God is able to answer our prayers, we have no guarantee that our prayers align with His will. It is possible that our sin or infinitely smaller knowledge causes us to pray for something that does not align with God's will. We see an example of this in 2 Corinthians 12:7-9 where Paul prays three times that the "thorn in the flesh" be removed, only to find that it remained. When praying, we must simultaneously have confidence in God's ability to answer prayer and confidence in God's sovereign plan and goodness (even when He doesn't answer our prayers). + +## Conclusion + +Prayer, as described in the Bible, is far more than a religious duty. It is a privilege, the expression of a relationship, and a right for all those who follow Christ. Because Christian prayer is rooted in the nature of God, it is fundamentally distinct from prayer in other religions. Prayer is truly a wonderful gift. I encourage you to see it that way and to not take prayer for granted. + +You can find more details about how to make prayer a part of your daily life [here](../practical-spiritual-disciplines-prayer/). + +# Notes + +1. One limitation of this definition is that it does not capture the fact that prayer is an activity limited to our earthly lives; we could reasonably expand the definition of prayer to something like: + +> Prayer is when an earth-bound human talks to God. diff --git a/content/posts/why-pray.md b/content/posts/why-pray.md new file mode 100644 index 0000000..bd4fa10 --- /dev/null +++ b/content/posts/why-pray.md @@ -0,0 +1,88 @@ +--- +title: "Why Should We Pray?" +date: 2018-06-18T05:21:22-03:00 +tags: ["Prayer", "Question", "Why"] +description: "What should motivate us to pray?" +--- + +# Reasons to Pray + +Scripture gives numerous reasons why we should pray. In this post, we'll look at a few examples. I'm going to split the reasons why we should pray into two categories: + +We should pray in order to: + +1. Glorify God +2. Enjoy Him forever + +This way of breaking these reasons down is based on the first question and answer of the [Westminster Confession of Faith](http://www.reformed.org/documents/wsc/index.html). + +## "to glorify God..." + +We should pray because prayer glorifies God. Prayer glorifies God in many ways; here are some a few specifics: + +### Prayer Proclaims Our Dependence on God + +When we pray, we are recognizing and proclaiming that we are not in control and that we depend on God for everything from the breath in our lungs, to our boldness, to the next meal. Here are a couple examples from scripture that exemplify this motivation for prayer: + +- Psalms 61 - 63 +- Matthew 6:11-13 + +### Prayer Expresses our Relationship with God + +Prayer also glorifies God by demonstrating and affirming the wonderful relationship we have with our heavenly Father. God's relational nature is part of what [makes prayer possible](../what-is-prayer/#how-god-s-relational-nature-enables-prayer) and is celebrated every time we pray. Here are a couple of passages that affirm this: + +- Matthew 6:9 +- Romans 8 (especially 8:12-17 and 8:26-27) +- 2 Samuel 7:18-29 +- 1 Kings 8:12-53 + +### Prayer Involves Worshiping God + +Part of prayer is worshiping God. In each of the passages below, the one praying goes out of his/her way to worship God: + +- 1 Samuel 2 +- 2 Samuel 7:18-29 +- 1 Kings 8:22-26 +- Matthew 6:9-10 +- Ephesians 3:14-21 +- Romans 16:25-27 +- Jude 24-25 + +As Isaac Watts put it in his *Guide to Prayer*: + +> [W]e should express holy wonder and pleasure that the most high God who inhabits eternity, allows such contemptible and worthless beings as we to communicate with him. + +## "... and to enjoy him forever" + +Not only does prayer bring glory to God, but it is also a means of grace to believers and a way that we can enjoy God. Here are three ways that prayer helps us enjoy God: + +### Prayer Accomplishes Things + +Don't forget that prayer actually *does* things! You can read more about how God uses prayer to accomplish His purposes [here](../what-is-prayer/#questions-about-god-s-sovereignty-and-prayer), but for the time being, here are some examples from scripture reminding us that prayer is powerful: + +- Joshua 10:12-14 +- 1 Samuel 1 - 2 +- 1 Kings 19 +- Ezra 8:21-23 +- Nehemiah 1 - 2 (specifically 1:4-11 and 2:4) +- John 17 +- Acts 12:1-19 +- Romans 15:30-33 +- James 1:5 +- James 5:16 + +### Prayer Comforts + +Prayer should also be a tremendous comfort and encouragement for believers. We can bring our requests before the God of the universe! Here are a couple passages to think about: + +- Psalm 62 +- Philippians 4:6 +- 1 Peter 5:7 + +### Prayer Strengthens + +Prayer is also a means by which we can strengthen ourselves and fellow believers. Consider the following prayers for strength: + +- Ephesians 6:18-19 +- Colossians 4:12 +- Romans 15:30-33 diff --git a/content/resources/_index.md b/content/resources/_index.md new file mode 100644 index 0000000..aa345a4 --- /dev/null +++ b/content/resources/_index.md @@ -0,0 +1,12 @@ +--- +title: "Resources" +--- + +Helpful resources for studying and applying the Bible. + +- [Maps of every identifiable place in the Bible](http://www.openbible.info/geo/) - This is a handy collections of maps on the identifiable places mentioned in each book of the Bible. +- [Introductions for each book of the Bible](https://www.gty.org/library/bible-introductions/MSB01/) - These are short introductions to each book which offer an overview of the themes, context, and outline of each book. +- [Parabible](https://parabible.com/) - This is a great site for viewing the Hebrew and LXX for OT passages. +- [Manuscript Comparator](http://prototypes.openscriptures.org/manuscript-comparator/) - Good way to view and compare the contents of diverse manuscripts. +- [Inscript](https://inscript.org/) - Good site for viewing multiple translations in parallel. +- [Bible study notes on each book of the Bible](http://www.soniclight.com/constable/notes.htm) - These are helpful notes for an in-depth introduction to each book of the Bible. diff --git a/static/images/avatar.jpeg b/static/images/avatar.jpeg new file mode 100644 index 0000000..d9892ed Binary files /dev/null and b/static/images/avatar.jpeg differ diff --git a/static/images/five-solae.png b/static/images/five-solae.png new file mode 100644 index 0000000..4b0461e Binary files /dev/null and b/static/images/five-solae.png differ diff --git a/static/images/five-solae.xml b/static/images/five-solae.xml new file mode 100644 index 0000000..9bae4b3 --- /dev/null +++ b/static/images/five-solae.xml @@ -0,0 +1 @@ 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 \ No newline at end of file diff --git a/static/notes/.gitignore b/static/notes/.gitignore new file mode 100644 index 0000000..a155a06 --- /dev/null +++ b/static/notes/.gitignore @@ -0,0 +1,106 @@ +# Byte-compiled / optimized / DLL files +__pycache__/ +*.py[cod] +*$py.class + +# C extensions +*.so + +# Distribution / packaging +.Python +build/ +develop-eggs/ +dist/ +downloads/ +eggs/ +.eggs/ +lib/ +lib64/ +parts/ +sdist/ +var/ +wheels/ +*.egg-info/ +.installed.cfg +*.egg +MANIFEST + +# PyInstaller +# Usually these files are written by a python script from a template +# before PyInstaller builds the exe, so as to inject date/other infos into it. +*.manifest +*.spec + +# Installer logs +pip-log.txt +pip-delete-this-directory.txt + +# Unit test / coverage reports +htmlcov/ +.tox/ +.coverage +.coverage.* +.cache +nosetests.xml +coverage.xml +*.cover +.hypothesis/ +.pytest_cache/ + +# Translations +*.mo +*.pot + +# Django stuff: +*.log +.static_storage/ +.media/ +local_settings.py + +# Flask stuff: +instance/ +.webassets-cache + +# Scrapy stuff: +.scrapy + +# Sphinx documentation +docs/_build/ + +# PyBuilder +target/ + +# Jupyter Notebook +.ipynb_checkpoints + +# pyenv +.python-version + +# celery beat schedule file +celerybeat-schedule + +# SageMath parsed files +*.sage.py + +# Environments +.env +.venv +env/ +venv/ +ENV/ +env.bak/ +venv.bak/ + +# Spyder project settings +.spyderproject +.spyproject + +# Rope project settings +.ropeproject + +# mkdocs documentation +/site + +# mypy +.mypy_cache/ +book.pdf diff --git a/static/notes/COPYRIGHT.md b/static/notes/COPYRIGHT.md new file mode 100644 index 0000000..7829e03 --- /dev/null +++ b/static/notes/COPYRIGHT.md @@ -0,0 +1,5 @@ +# Copyright Notices + +Unless other noted, all scripture quoted in this project is from the [New American Standard](http://www.lockman.org/nasb/index.php) Bible. + +Scripture taken from the NEW AMERICAN STANDARD BIBLE®, Copyright © 1960,1962,1963,1968,1971,1972,1973,1975,1977,1995 by The Lockman Foundation. Used by permission. \ No newline at end of file diff --git a/static/notes/gitbook/fonts/fontawesome/FontAwesome.otf b/static/notes/gitbook/fonts/fontawesome/FontAwesome.otf new file mode 100644 index 0000000..d4de13e Binary files /dev/null and b/static/notes/gitbook/fonts/fontawesome/FontAwesome.otf differ diff --git a/static/notes/gitbook/fonts/fontawesome/fontawesome-webfont.eot b/static/notes/gitbook/fonts/fontawesome/fontawesome-webfont.eot new file mode 100644 index 0000000..c7b00d2 Binary files /dev/null and b/static/notes/gitbook/fonts/fontawesome/fontawesome-webfont.eot differ diff --git a/static/notes/gitbook/fonts/fontawesome/fontawesome-webfont.svg b/static/notes/gitbook/fonts/fontawesome/fontawesome-webfont.svg new file mode 100644 index 0000000..8b66187 --- /dev/null +++ b/static/notes/gitbook/fonts/fontawesome/fontawesome-webfont.svg @@ -0,0 +1,685 @@ + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + \ No newline at end of file diff --git a/static/notes/gitbook/fonts/fontawesome/fontawesome-webfont.ttf b/static/notes/gitbook/fonts/fontawesome/fontawesome-webfont.ttf new file mode 100644 index 0000000..f221e50 Binary files /dev/null and b/static/notes/gitbook/fonts/fontawesome/fontawesome-webfont.ttf differ diff --git a/static/notes/gitbook/fonts/fontawesome/fontawesome-webfont.woff b/static/notes/gitbook/fonts/fontawesome/fontawesome-webfont.woff new file mode 100644 index 0000000..6e7483c Binary files /dev/null and b/static/notes/gitbook/fonts/fontawesome/fontawesome-webfont.woff differ diff --git a/static/notes/gitbook/fonts/fontawesome/fontawesome-webfont.woff2 b/static/notes/gitbook/fonts/fontawesome/fontawesome-webfont.woff2 new file mode 100644 index 0000000..7eb74fd Binary files /dev/null and b/static/notes/gitbook/fonts/fontawesome/fontawesome-webfont.woff2 differ diff --git a/static/notes/gitbook/gitbook-plugin-fontsettings/fontsettings.js b/static/notes/gitbook/gitbook-plugin-fontsettings/fontsettings.js new file mode 100644 index 0000000..ff7be71 --- /dev/null +++ b/static/notes/gitbook/gitbook-plugin-fontsettings/fontsettings.js @@ -0,0 +1,240 @@ +require(['gitbook', 'jquery'], function(gitbook, $) { + // Configuration + var MAX_SIZE = 4, + MIN_SIZE = 0, + BUTTON_ID; + + // Current fontsettings state + var fontState; + + // Default themes + var THEMES = [ + { + config: 'white', + text: 'White', + id: 0 + }, + { + config: 'sepia', + text: 'Sepia', + id: 1 + }, + { + config: 'night', + text: 'Night', + id: 2 + } + ]; + + // Default font families + var FAMILIES = [ + { + config: 'serif', + text: 'Serif', + id: 0 + }, + { + config: 'sans', + text: 'Sans', + id: 1 + } + ]; + + // Return configured themes + function getThemes() { + return THEMES; + } + + // Modify configured themes + function setThemes(themes) { + THEMES = themes; + updateButtons(); + } + + // Return configured font families + function getFamilies() { + return FAMILIES; + } + + // Modify configured font families + function setFamilies(families) { + FAMILIES = families; + updateButtons(); + } + + // Save current font settings + function saveFontSettings() { + gitbook.storage.set('fontState', fontState); + update(); + } + + // Increase font size + function enlargeFontSize(e) { + e.preventDefault(); + if (fontState.size >= MAX_SIZE) return; + + fontState.size++; + saveFontSettings(); + } + + // Decrease font size + function reduceFontSize(e) { + e.preventDefault(); + if (fontState.size <= MIN_SIZE) return; + + fontState.size--; + saveFontSettings(); + } + + // Change font family + function changeFontFamily(configName, e) { + if (e && e instanceof Event) { + e.preventDefault(); + } + + var familyId = getFontFamilyId(configName); + fontState.family = familyId; + saveFontSettings(); + } + + // Change type of color theme + function changeColorTheme(configName, e) { + if (e && e instanceof Event) { + e.preventDefault(); + } + + var $book = gitbook.state.$book; + + // Remove currently applied color theme + if (fontState.theme !== 0) + $book.removeClass('color-theme-'+fontState.theme); + + // Set new color theme + var themeId = getThemeId(configName); + fontState.theme = themeId; + if (fontState.theme !== 0) + $book.addClass('color-theme-'+fontState.theme); + + saveFontSettings(); + } + + // Return the correct id for a font-family config key + // Default to first font-family + function getFontFamilyId(configName) { + // Search for plugin configured font family + var configFamily = $.grep(FAMILIES, function(family) { + return family.config == configName; + })[0]; + // Fallback to default font family + return (!!configFamily)? configFamily.id : 0; + } + + // Return the correct id for a theme config key + // Default to first theme + function getThemeId(configName) { + // Search for plugin configured theme + var configTheme = $.grep(THEMES, function(theme) { + return theme.config == configName; + })[0]; + // Fallback to default theme + return (!!configTheme)? configTheme.id : 0; + } + + function update() { + var $book = gitbook.state.$book; + + $('.font-settings .font-family-list li').removeClass('active'); + $('.font-settings .font-family-list li:nth-child('+(fontState.family+1)+')').addClass('active'); + + $book[0].className = $book[0].className.replace(/\bfont-\S+/g, ''); + $book.addClass('font-size-'+fontState.size); + $book.addClass('font-family-'+fontState.family); + + if(fontState.theme !== 0) { + $book[0].className = $book[0].className.replace(/\bcolor-theme-\S+/g, ''); + $book.addClass('color-theme-'+fontState.theme); + } + } + + function init(config) { + // Search for plugin configured font family + var configFamily = getFontFamilyId(config.family), + configTheme = getThemeId(config.theme); + + // Instantiate font state object + fontState = gitbook.storage.get('fontState', { + size: config.size || 2, + family: configFamily, + theme: configTheme + }); + + update(); + } + + function updateButtons() { + // Remove existing fontsettings buttons + if (!!BUTTON_ID) { + gitbook.toolbar.removeButton(BUTTON_ID); + } + + // Create buttons in toolbar + BUTTON_ID = gitbook.toolbar.createButton({ + icon: 'fa fa-font', + label: 'Font Settings', + className: 'font-settings', + dropdown: [ + [ + { + text: 'A', + className: 'font-reduce', + onClick: reduceFontSize + }, + { + text: 'A', + className: 'font-enlarge', + onClick: enlargeFontSize + } + ], + $.map(FAMILIES, function(family) { + family.onClick = function(e) { + return changeFontFamily(family.config, e); + }; + + return family; + }), + $.map(THEMES, function(theme) { + theme.onClick = function(e) { + return changeColorTheme(theme.config, e); + }; + + return theme; + }) + ] + }); + } + + // Init configuration at start + gitbook.events.bind('start', function(e, config) { + var opts = config.fontsettings; + + // Generate buttons at start + updateButtons(); + + // Init current settings + init(opts); + }); + + // Expose API + gitbook.fontsettings = { + enlargeFontSize: enlargeFontSize, + reduceFontSize: reduceFontSize, + setTheme: changeColorTheme, + setFamily: changeFontFamily, + getThemes: getThemes, + setThemes: setThemes, + getFamilies: getFamilies, + setFamilies: setFamilies + }; +}); + + diff --git a/static/notes/gitbook/gitbook-plugin-fontsettings/website.css b/static/notes/gitbook/gitbook-plugin-fontsettings/website.css new file mode 100644 index 0000000..26591fe --- /dev/null +++ b/static/notes/gitbook/gitbook-plugin-fontsettings/website.css @@ -0,0 +1,291 @@ +/* + * Theme 1 + */ +.color-theme-1 .dropdown-menu { + background-color: #111111; + border-color: #7e888b; +} +.color-theme-1 .dropdown-menu .dropdown-caret .caret-inner { + border-bottom: 9px solid #111111; +} +.color-theme-1 .dropdown-menu .buttons { + border-color: #7e888b; +} +.color-theme-1 .dropdown-menu .button { + color: #afa790; +} +.color-theme-1 .dropdown-menu .button:hover { + color: #73553c; +} +/* + * Theme 2 + */ +.color-theme-2 .dropdown-menu { + background-color: #2d3143; + border-color: #272a3a; +} +.color-theme-2 .dropdown-menu .dropdown-caret .caret-inner { + border-bottom: 9px solid #2d3143; +} +.color-theme-2 .dropdown-menu .buttons { + border-color: #272a3a; +} +.color-theme-2 .dropdown-menu .button { + color: #62677f; +} +.color-theme-2 .dropdown-menu .button:hover { + color: #f4f4f5; +} +.book .book-header .font-settings .font-enlarge { + line-height: 30px; + font-size: 1.4em; +} +.book .book-header .font-settings .font-reduce { + line-height: 30px; + font-size: 1em; +} +.book.color-theme-1 .book-body { + color: #704214; + background: #f3eacb; +} +.book.color-theme-1 .book-body .page-wrapper .page-inner section { + background: #f3eacb; +} +.book.color-theme-2 .book-body { + color: #bdcadb; + background: #1c1f2b; +} +.book.color-theme-2 .book-body .page-wrapper .page-inner section { + background: #1c1f2b; +} +.book.font-size-0 .book-body .page-inner section { + font-size: 1.2rem; +} +.book.font-size-1 .book-body .page-inner section { + font-size: 1.4rem; +} +.book.font-size-2 .book-body .page-inner section { + font-size: 1.6rem; +} +.book.font-size-3 .book-body .page-inner section { + font-size: 2.2rem; +} +.book.font-size-4 .book-body .page-inner section { + font-size: 4rem; +} +.book.font-family-0 { + font-family: Georgia, serif; +} +.book.font-family-1 { + font-family: "Helvetica Neue", Helvetica, Arial, sans-serif; +} +.book.color-theme-1 .book-body .page-wrapper .page-inner section.normal { + color: #704214; +} +.book.color-theme-1 .book-body .page-wrapper .page-inner section.normal a { + color: inherit; +} +.book.color-theme-1 .book-body .page-wrapper .page-inner section.normal h1, +.book.color-theme-1 .book-body .page-wrapper .page-inner section.normal h2, +.book.color-theme-1 .book-body .page-wrapper .page-inner section.normal h3, +.book.color-theme-1 .book-body .page-wrapper .page-inner section.normal h4, +.book.color-theme-1 .book-body .page-wrapper .page-inner section.normal h5, +.book.color-theme-1 .book-body .page-wrapper .page-inner section.normal h6 { + color: inherit; +} +.book.color-theme-1 .book-body .page-wrapper .page-inner section.normal h1, +.book.color-theme-1 .book-body .page-wrapper .page-inner section.normal h2 { + border-color: inherit; +} +.book.color-theme-1 .book-body .page-wrapper .page-inner section.normal h6 { + color: inherit; +} +.book.color-theme-1 .book-body .page-wrapper .page-inner section.normal hr { + background-color: inherit; +} +.book.color-theme-1 .book-body .page-wrapper .page-inner section.normal blockquote { + border-color: inherit; +} +.book.color-theme-1 .book-body .page-wrapper .page-inner section.normal pre, +.book.color-theme-1 .book-body .page-wrapper .page-inner section.normal code { + background: #fdf6e3; + color: #657b83; + border-color: #f8df9c; +} +.book.color-theme-1 .book-body .page-wrapper .page-inner section.normal .highlight { + background-color: inherit; +} +.book.color-theme-1 .book-body .page-wrapper .page-inner section.normal table th, +.book.color-theme-1 .book-body .page-wrapper .page-inner section.normal table td { + border-color: #f5d06c; +} +.book.color-theme-1 .book-body .page-wrapper .page-inner section.normal table tr { + color: inherit; + background-color: #fdf6e3; + border-color: #444444; +} +.book.color-theme-1 .book-body .page-wrapper .page-inner section.normal table tr:nth-child(2n) { + background-color: #fbeecb; +} +.book.color-theme-2 .book-body .page-wrapper .page-inner section.normal { + color: #bdcadb; +} +.book.color-theme-2 .book-body .page-wrapper .page-inner section.normal a { + color: #3eb1d0; +} +.book.color-theme-2 .book-body .page-wrapper .page-inner section.normal h1, +.book.color-theme-2 .book-body .page-wrapper .page-inner section.normal h2, +.book.color-theme-2 .book-body .page-wrapper .page-inner section.normal h3, +.book.color-theme-2 .book-body .page-wrapper .page-inner section.normal h4, +.book.color-theme-2 .book-body .page-wrapper .page-inner section.normal h5, +.book.color-theme-2 .book-body .page-wrapper .page-inner section.normal h6 { + color: #fffffa; +} +.book.color-theme-2 .book-body .page-wrapper .page-inner section.normal h1, +.book.color-theme-2 .book-body .page-wrapper .page-inner section.normal h2 { + border-color: #373b4e; +} +.book.color-theme-2 .book-body .page-wrapper .page-inner section.normal h6 { + color: #373b4e; +} +.book.color-theme-2 .book-body .page-wrapper .page-inner section.normal hr { + background-color: #373b4e; +} +.book.color-theme-2 .book-body .page-wrapper .page-inner section.normal blockquote { + border-color: #373b4e; +} +.book.color-theme-2 .book-body .page-wrapper .page-inner section.normal pre, +.book.color-theme-2 .book-body .page-wrapper .page-inner section.normal code { + color: #9dbed8; + background: #2d3143; + border-color: #2d3143; +} +.book.color-theme-2 .book-body .page-wrapper .page-inner section.normal .highlight { + background-color: #282a39; +} +.book.color-theme-2 .book-body .page-wrapper .page-inner section.normal table th, +.book.color-theme-2 .book-body .page-wrapper .page-inner section.normal table td { + border-color: #3b3f54; +} +.book.color-theme-2 .book-body .page-wrapper .page-inner section.normal table tr { + color: #b6c2d2; + background-color: #2d3143; + border-color: #3b3f54; +} +.book.color-theme-2 .book-body .page-wrapper .page-inner section.normal table tr:nth-child(2n) { + background-color: #35394b; +} +.book.color-theme-1 .book-header { + color: #afa790; + background: transparent; +} +.book.color-theme-1 .book-header .btn { + color: #afa790; +} +.book.color-theme-1 .book-header .btn:hover { + color: #73553c; + background: none; +} +.book.color-theme-1 .book-header h1 { + color: #704214; +} +.book.color-theme-2 .book-header { + color: #7e888b; + background: transparent; +} +.book.color-theme-2 .book-header .btn { + color: #3b3f54; +} +.book.color-theme-2 .book-header .btn:hover { + color: #fffff5; + background: none; +} +.book.color-theme-2 .book-header h1 { + color: #bdcadb; +} +.book.color-theme-1 .book-body .navigation { + color: #afa790; +} +.book.color-theme-1 .book-body .navigation:hover { + color: #73553c; +} +.book.color-theme-2 .book-body .navigation { + color: #383f52; +} +.book.color-theme-2 .book-body .navigation:hover { + color: #fffff5; +} +/* + * Theme 1 + */ +.book.color-theme-1 .book-summary { + color: #afa790; + background: #111111; + border-right: 1px solid rgba(0, 0, 0, 0.07); +} +.book.color-theme-1 .book-summary .book-search { + background: transparent; +} +.book.color-theme-1 .book-summary .book-search input, +.book.color-theme-1 .book-summary .book-search input:focus { + border: 1px solid transparent; +} +.book.color-theme-1 .book-summary ul.summary li.divider { + background: #7e888b; + box-shadow: none; +} +.book.color-theme-1 .book-summary ul.summary li i.fa-check { + color: #33cc33; +} +.book.color-theme-1 .book-summary ul.summary li.done > a { + color: #877f6a; +} +.book.color-theme-1 .book-summary ul.summary li a, +.book.color-theme-1 .book-summary ul.summary li span { + color: #877f6a; + background: transparent; + font-weight: normal; +} +.book.color-theme-1 .book-summary ul.summary li.active > a, +.book.color-theme-1 .book-summary ul.summary li a:hover { + color: #704214; + background: transparent; + font-weight: normal; +} +/* + * Theme 2 + */ +.book.color-theme-2 .book-summary { + color: #bcc1d2; + background: #2d3143; + border-right: none; +} +.book.color-theme-2 .book-summary .book-search { + background: transparent; +} +.book.color-theme-2 .book-summary .book-search input, +.book.color-theme-2 .book-summary .book-search input:focus { + border: 1px solid transparent; +} +.book.color-theme-2 .book-summary ul.summary li.divider { + background: #272a3a; + box-shadow: none; +} +.book.color-theme-2 .book-summary ul.summary li i.fa-check { + color: #33cc33; +} +.book.color-theme-2 .book-summary ul.summary li.done > a { + color: #62687f; +} +.book.color-theme-2 .book-summary ul.summary li a, +.book.color-theme-2 .book-summary ul.summary li span { + color: #c1c6d7; + background: transparent; + font-weight: 600; +} +.book.color-theme-2 .book-summary ul.summary li.active > a, +.book.color-theme-2 .book-summary ul.summary li a:hover { + color: #f4f4f5; + background: #252737; + font-weight: 600; +} diff --git a/static/notes/gitbook/gitbook-plugin-highlight/ebook.css b/static/notes/gitbook/gitbook-plugin-highlight/ebook.css new file mode 100644 index 0000000..cecaaab --- /dev/null +++ b/static/notes/gitbook/gitbook-plugin-highlight/ebook.css @@ -0,0 +1,135 @@ +pre, +code { + /* http://jmblog.github.io/color-themes-for-highlightjs */ + /* Tomorrow Comment */ + /* Tomorrow Red */ + /* Tomorrow Orange */ + /* Tomorrow Yellow */ + /* Tomorrow Green */ + /* Tomorrow Aqua */ + /* Tomorrow Blue */ + /* Tomorrow Purple */ +} +pre .hljs-comment, +code .hljs-comment, +pre .hljs-title, +code .hljs-title { + color: #8e908c; +} +pre .hljs-variable, +code .hljs-variable, +pre .hljs-attribute, +code .hljs-attribute, +pre .hljs-tag, +code .hljs-tag, +pre .hljs-regexp, +code .hljs-regexp, +pre .hljs-deletion, +code .hljs-deletion, +pre .ruby .hljs-constant, +code .ruby .hljs-constant, +pre .xml .hljs-tag .hljs-title, +code .xml .hljs-tag .hljs-title, +pre .xml .hljs-pi, +code .xml .hljs-pi, +pre .xml .hljs-doctype, +code .xml .hljs-doctype, +pre .html .hljs-doctype, +code .html .hljs-doctype, +pre .css .hljs-id, +code .css .hljs-id, +pre .css .hljs-class, +code .css .hljs-class, +pre .css .hljs-pseudo, +code .css .hljs-pseudo { + color: #c82829; +} +pre .hljs-number, +code .hljs-number, +pre .hljs-preprocessor, +code .hljs-preprocessor, +pre .hljs-pragma, +code .hljs-pragma, +pre .hljs-built_in, +code .hljs-built_in, +pre .hljs-literal, +code .hljs-literal, +pre .hljs-params, +code .hljs-params, +pre .hljs-constant, +code .hljs-constant { + color: #f5871f; +} +pre .ruby .hljs-class .hljs-title, +code .ruby .hljs-class .hljs-title, +pre .css .hljs-rules .hljs-attribute, +code .css .hljs-rules .hljs-attribute { + color: #eab700; +} +pre .hljs-string, +code .hljs-string, +pre .hljs-value, +code .hljs-value, +pre .hljs-inheritance, +code .hljs-inheritance, +pre .hljs-header, +code .hljs-header, +pre .hljs-addition, +code .hljs-addition, +pre .ruby .hljs-symbol, +code .ruby .hljs-symbol, +pre .xml .hljs-cdata, +code .xml .hljs-cdata { + color: #718c00; +} +pre .css .hljs-hexcolor, +code .css .hljs-hexcolor { + color: #3e999f; +} +pre .hljs-function, +code .hljs-function, +pre .python .hljs-decorator, +code .python .hljs-decorator, +pre .python .hljs-title, +code .python .hljs-title, +pre .ruby .hljs-function .hljs-title, +code .ruby .hljs-function .hljs-title, +pre .ruby .hljs-title .hljs-keyword, +code .ruby .hljs-title .hljs-keyword, +pre .perl .hljs-sub, +code .perl .hljs-sub, +pre .javascript .hljs-title, +code .javascript .hljs-title, +pre .coffeescript .hljs-title, +code .coffeescript .hljs-title { + color: #4271ae; +} +pre .hljs-keyword, +code .hljs-keyword, +pre .javascript .hljs-function, +code .javascript .hljs-function { + color: #8959a8; +} +pre .hljs, +code .hljs { + display: block; + background: white; + color: #4d4d4c; + padding: 0.5em; +} +pre .coffeescript .javascript, +code .coffeescript .javascript, +pre .javascript .xml, +code .javascript .xml, +pre .tex .hljs-formula, +code .tex .hljs-formula, +pre .xml .javascript, +code .xml .javascript, +pre .xml .vbscript, +code .xml .vbscript, +pre .xml .css, +code .xml .css, +pre .xml .hljs-cdata, +code .xml .hljs-cdata { + opacity: 0.5; +} diff --git a/static/notes/gitbook/gitbook-plugin-highlight/website.css b/static/notes/gitbook/gitbook-plugin-highlight/website.css new file mode 100644 index 0000000..6674448 --- /dev/null +++ b/static/notes/gitbook/gitbook-plugin-highlight/website.css @@ -0,0 +1,434 @@ +.book .book-body .page-wrapper .page-inner section.normal pre, +.book .book-body .page-wrapper .page-inner section.normal code { + /* http://jmblog.github.com/color-themes-for-google-code-highlightjs */ + /* Tomorrow Comment */ + /* Tomorrow Red */ + /* Tomorrow Orange */ + /* Tomorrow Yellow */ + /* Tomorrow Green */ + /* Tomorrow Aqua */ + /* Tomorrow Blue */ + /* Tomorrow Purple */ +} +.book .book-body .page-wrapper .page-inner section.normal pre .hljs-comment, +.book .book-body .page-wrapper .page-inner section.normal code .hljs-comment, +.book .book-body .page-wrapper .page-inner section.normal pre .hljs-title, +.book .book-body .page-wrapper .page-inner section.normal code .hljs-title { + color: #8e908c; +} +.book .book-body .page-wrapper .page-inner section.normal pre .hljs-variable, +.book .book-body .page-wrapper .page-inner section.normal code .hljs-variable, +.book .book-body .page-wrapper .page-inner section.normal pre .hljs-attribute, +.book .book-body .page-wrapper .page-inner section.normal code .hljs-attribute, +.book .book-body .page-wrapper .page-inner section.normal pre .hljs-tag, +.book .book-body .page-wrapper .page-inner section.normal code .hljs-tag, +.book .book-body .page-wrapper .page-inner section.normal pre .hljs-regexp, +.book .book-body .page-wrapper .page-inner section.normal code .hljs-regexp, +.book .book-body .page-wrapper .page-inner section.normal pre .hljs-deletion, +.book .book-body .page-wrapper .page-inner section.normal code .hljs-deletion, +.book .book-body .page-wrapper .page-inner section.normal pre .ruby .hljs-constant, +.book .book-body .page-wrapper .page-inner section.normal code .ruby .hljs-constant, +.book .book-body .page-wrapper .page-inner section.normal pre .xml .hljs-tag .hljs-title, +.book .book-body .page-wrapper .page-inner section.normal code .xml .hljs-tag .hljs-title, +.book .book-body .page-wrapper .page-inner section.normal pre .xml .hljs-pi, +.book .book-body .page-wrapper .page-inner section.normal code .xml .hljs-pi, +.book .book-body .page-wrapper .page-inner section.normal pre .xml .hljs-doctype, +.book .book-body .page-wrapper .page-inner section.normal code .xml .hljs-doctype, +.book .book-body .page-wrapper .page-inner section.normal pre .html .hljs-doctype, +.book .book-body .page-wrapper .page-inner section.normal code .html .hljs-doctype, +.book .book-body .page-wrapper .page-inner section.normal pre .css .hljs-id, +.book .book-body .page-wrapper .page-inner section.normal code .css .hljs-id, +.book .book-body .page-wrapper .page-inner section.normal pre .css .hljs-class, +.book .book-body .page-wrapper .page-inner section.normal code .css .hljs-class, +.book .book-body .page-wrapper .page-inner section.normal pre .css .hljs-pseudo, +.book .book-body .page-wrapper .page-inner section.normal code .css .hljs-pseudo { + color: #c82829; +} +.book .book-body .page-wrapper .page-inner section.normal pre .hljs-number, +.book .book-body .page-wrapper .page-inner section.normal code .hljs-number, +.book .book-body .page-wrapper .page-inner section.normal pre .hljs-preprocessor, +.book .book-body .page-wrapper .page-inner section.normal code .hljs-preprocessor, +.book .book-body .page-wrapper .page-inner section.normal pre .hljs-pragma, +.book .book-body .page-wrapper .page-inner section.normal code .hljs-pragma, +.book .book-body .page-wrapper .page-inner section.normal pre .hljs-built_in, +.book .book-body .page-wrapper .page-inner section.normal code .hljs-built_in, +.book .book-body .page-wrapper .page-inner section.normal pre .hljs-literal, +.book .book-body .page-wrapper .page-inner section.normal code .hljs-literal, +.book .book-body .page-wrapper .page-inner section.normal pre .hljs-params, +.book .book-body .page-wrapper .page-inner section.normal code .hljs-params, +.book .book-body .page-wrapper .page-inner section.normal pre .hljs-constant, +.book .book-body .page-wrapper .page-inner section.normal code .hljs-constant { + color: #f5871f; +} +.book .book-body .page-wrapper .page-inner section.normal pre .ruby .hljs-class .hljs-title, +.book .book-body .page-wrapper .page-inner section.normal code .ruby .hljs-class .hljs-title, +.book .book-body .page-wrapper .page-inner section.normal pre .css .hljs-rules .hljs-attribute, +.book .book-body .page-wrapper .page-inner section.normal code .css .hljs-rules .hljs-attribute { + color: #eab700; +} +.book .book-body .page-wrapper .page-inner section.normal pre .hljs-string, +.book .book-body .page-wrapper .page-inner section.normal code .hljs-string, +.book .book-body .page-wrapper .page-inner section.normal pre .hljs-value, +.book .book-body .page-wrapper .page-inner section.normal code .hljs-value, +.book .book-body .page-wrapper .page-inner section.normal pre .hljs-inheritance, +.book .book-body .page-wrapper .page-inner section.normal code .hljs-inheritance, +.book .book-body .page-wrapper .page-inner section.normal pre .hljs-header, +.book .book-body .page-wrapper .page-inner section.normal code .hljs-header, +.book .book-body .page-wrapper .page-inner section.normal pre .hljs-addition, +.book .book-body .page-wrapper .page-inner section.normal code .hljs-addition, +.book .book-body .page-wrapper .page-inner section.normal pre .ruby .hljs-symbol, +.book .book-body .page-wrapper .page-inner section.normal code .ruby .hljs-symbol, +.book .book-body .page-wrapper .page-inner section.normal pre .xml .hljs-cdata, +.book .book-body .page-wrapper .page-inner section.normal code .xml .hljs-cdata { + color: #718c00; +} +.book .book-body .page-wrapper .page-inner section.normal pre .css .hljs-hexcolor, +.book .book-body .page-wrapper .page-inner section.normal code .css .hljs-hexcolor { + color: #3e999f; +} +.book .book-body .page-wrapper .page-inner section.normal pre .hljs-function, +.book .book-body .page-wrapper .page-inner section.normal code .hljs-function, +.book .book-body .page-wrapper .page-inner section.normal pre .python .hljs-decorator, +.book .book-body .page-wrapper .page-inner section.normal code .python .hljs-decorator, +.book .book-body .page-wrapper .page-inner section.normal pre .python .hljs-title, +.book .book-body .page-wrapper .page-inner section.normal code .python .hljs-title, +.book .book-body .page-wrapper .page-inner section.normal pre .ruby .hljs-function .hljs-title, +.book .book-body .page-wrapper .page-inner section.normal code .ruby .hljs-function .hljs-title, +.book .book-body .page-wrapper .page-inner section.normal pre .ruby .hljs-title .hljs-keyword, +.book .book-body .page-wrapper .page-inner section.normal code .ruby .hljs-title .hljs-keyword, +.book .book-body .page-wrapper .page-inner section.normal pre .perl .hljs-sub, +.book .book-body .page-wrapper .page-inner section.normal code .perl .hljs-sub, +.book .book-body .page-wrapper .page-inner section.normal pre .javascript .hljs-title, +.book .book-body .page-wrapper .page-inner section.normal code .javascript .hljs-title, +.book .book-body .page-wrapper .page-inner section.normal pre .coffeescript .hljs-title, +.book .book-body .page-wrapper .page-inner section.normal code .coffeescript .hljs-title { + color: #4271ae; +} +.book .book-body .page-wrapper .page-inner section.normal pre .hljs-keyword, +.book .book-body .page-wrapper .page-inner section.normal code .hljs-keyword, +.book .book-body .page-wrapper .page-inner section.normal pre .javascript .hljs-function, +.book .book-body .page-wrapper .page-inner section.normal code .javascript .hljs-function { + color: #8959a8; +} +.book .book-body .page-wrapper .page-inner section.normal pre .hljs, +.book .book-body .page-wrapper .page-inner section.normal code .hljs { + display: block; + background: white; + color: #4d4d4c; + padding: 0.5em; +} +.book .book-body .page-wrapper .page-inner section.normal pre .coffeescript .javascript, +.book .book-body .page-wrapper .page-inner section.normal code .coffeescript .javascript, +.book .book-body .page-wrapper .page-inner section.normal pre .javascript .xml, +.book .book-body .page-wrapper .page-inner section.normal code .javascript .xml, +.book .book-body .page-wrapper .page-inner section.normal pre .tex .hljs-formula, +.book .book-body .page-wrapper .page-inner section.normal code .tex .hljs-formula, +.book .book-body .page-wrapper .page-inner section.normal pre .xml .javascript, +.book .book-body .page-wrapper .page-inner section.normal code .xml .javascript, +.book .book-body .page-wrapper .page-inner section.normal pre .xml .vbscript, +.book .book-body .page-wrapper .page-inner section.normal code .xml .vbscript, +.book .book-body .page-wrapper .page-inner section.normal pre .xml .css, +.book .book-body .page-wrapper .page-inner section.normal code .xml .css, +.book .book-body .page-wrapper .page-inner section.normal pre .xml .hljs-cdata, +.book .book-body .page-wrapper .page-inner section.normal code .xml .hljs-cdata { + opacity: 0.5; +} +.book.color-theme-1 .book-body .page-wrapper .page-inner section.normal pre, +.book.color-theme-1 .book-body .page-wrapper .page-inner section.normal code { + /* + +Orginal Style from ethanschoonover.com/solarized (c) Jeremy Hull + +*/ + /* Solarized Green */ + /* Solarized Cyan */ + /* Solarized Blue */ + /* Solarized Yellow */ + /* Solarized Orange */ + /* Solarized Red */ + /* Solarized Violet */ +} +.book.color-theme-1 .book-body .page-wrapper .page-inner section.normal pre .hljs, +.book.color-theme-1 .book-body .page-wrapper .page-inner section.normal code .hljs { + display: block; + padding: 0.5em; + background: #fdf6e3; + color: #657b83; +} +.book.color-theme-1 .book-body .page-wrapper .page-inner section.normal pre .hljs-comment, +.book.color-theme-1 .book-body .page-wrapper .page-inner section.normal code .hljs-comment, +.book.color-theme-1 .book-body .page-wrapper .page-inner section.normal pre .hljs-template_comment, +.book.color-theme-1 .book-body .page-wrapper .page-inner section.normal code .hljs-template_comment, +.book.color-theme-1 .book-body .page-wrapper .page-inner section.normal pre .diff .hljs-header, +.book.color-theme-1 .book-body .page-wrapper .page-inner section.normal code .diff .hljs-header, +.book.color-theme-1 .book-body .page-wrapper .page-inner section.normal pre .hljs-doctype, +.book.color-theme-1 .book-body .page-wrapper .page-inner section.normal code .hljs-doctype, +.book.color-theme-1 .book-body .page-wrapper .page-inner section.normal pre .hljs-pi, +.book.color-theme-1 .book-body .page-wrapper .page-inner section.normal code .hljs-pi, +.book.color-theme-1 .book-body .page-wrapper .page-inner section.normal pre .lisp .hljs-string, +.book.color-theme-1 .book-body .page-wrapper .page-inner section.normal code .lisp .hljs-string, +.book.color-theme-1 .book-body .page-wrapper .page-inner section.normal pre .hljs-javadoc, +.book.color-theme-1 .book-body .page-wrapper .page-inner section.normal code .hljs-javadoc { + color: #93a1a1; 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+} +.book.color-theme-1 .book-body .page-wrapper .page-inner section.normal pre .hljs-number, +.book.color-theme-1 .book-body .page-wrapper .page-inner section.normal code .hljs-number, +.book.color-theme-1 .book-body .page-wrapper .page-inner section.normal pre .hljs-command, +.book.color-theme-1 .book-body .page-wrapper .page-inner section.normal code .hljs-command, +.book.color-theme-1 .book-body .page-wrapper .page-inner section.normal pre .hljs-string, +.book.color-theme-1 .book-body .page-wrapper .page-inner section.normal code .hljs-string, +.book.color-theme-1 .book-body .page-wrapper .page-inner section.normal pre .hljs-tag .hljs-value, +.book.color-theme-1 .book-body .page-wrapper .page-inner section.normal code .hljs-tag .hljs-value, +.book.color-theme-1 .book-body .page-wrapper .page-inner section.normal pre .hljs-rules .hljs-value, +.book.color-theme-1 .book-body .page-wrapper .page-inner section.normal code .hljs-rules .hljs-value, +.book.color-theme-1 .book-body .page-wrapper .page-inner section.normal pre .hljs-phpdoc, +.book.color-theme-1 .book-body .page-wrapper .page-inner section.normal code .hljs-phpdoc, +.book.color-theme-1 .book-body .page-wrapper .page-inner section.normal pre .tex .hljs-formula, +.book.color-theme-1 .book-body .page-wrapper .page-inner section.normal code .tex .hljs-formula, +.book.color-theme-1 .book-body .page-wrapper .page-inner section.normal pre .hljs-regexp, +.book.color-theme-1 .book-body .page-wrapper .page-inner section.normal code .hljs-regexp, +.book.color-theme-1 .book-body .page-wrapper .page-inner section.normal pre .hljs-hexcolor, +.book.color-theme-1 .book-body .page-wrapper .page-inner section.normal code .hljs-hexcolor, +.book.color-theme-1 .book-body .page-wrapper .page-inner section.normal pre .hljs-link_url, +.book.color-theme-1 .book-body .page-wrapper .page-inner section.normal code .hljs-link_url { + color: #2aa198; 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+} diff --git a/static/notes/gitbook/gitbook-plugin-lunr/lunr.min.js b/static/notes/gitbook/gitbook-plugin-lunr/lunr.min.js new file mode 100644 index 0000000..6aa6bc7 --- /dev/null +++ b/static/notes/gitbook/gitbook-plugin-lunr/lunr.min.js @@ -0,0 +1,7 @@ +/** + * lunr - http://lunrjs.com - A bit like Solr, but much smaller and not as bright - 0.5.12 + * Copyright (C) 2015 Oliver Nightingale + * MIT Licensed + * @license + */ +!function(){var t=function(e){var n=new t.Index;return n.pipeline.add(t.trimmer,t.stopWordFilter,t.stemmer),e&&e.call(n,n),n};t.version="0.5.12",t.utils={},t.utils.warn=function(t){return function(e){t.console&&console.warn&&console.warn(e)}}(this),t.EventEmitter=function(){this.events={}},t.EventEmitter.prototype.addListener=function(){var t=Array.prototype.slice.call(arguments),e=t.pop(),n=t;if("function"!=typeof e)throw new TypeError("last argument must be a function");n.forEach(function(t){this.hasHandler(t)||(this.events[t]=[]),this.events[t].push(e)},this)},t.EventEmitter.prototype.removeListener=function(t,e){if(this.hasHandler(t)){var n=this.events[t].indexOf(e);this.events[t].splice(n,1),this.events[t].length||delete this.events[t]}},t.EventEmitter.prototype.emit=function(t){if(this.hasHandler(t)){var e=Array.prototype.slice.call(arguments,1);this.events[t].forEach(function(t){t.apply(void 0,e)})}},t.EventEmitter.prototype.hasHandler=function(t){return t in this.events},t.tokenizer=function(t){return arguments.length&&null!=t&&void 0!=t?Array.isArray(t)?t.map(function(t){return t.toLowerCase()}):t.toString().trim().toLowerCase().split(/[\s\-]+/):[]},t.Pipeline=function(){this._stack=[]},t.Pipeline.registeredFunctions={},t.Pipeline.registerFunction=function(e,n){n in this.registeredFunctions&&t.utils.warn("Overwriting existing registered function: "+n),e.label=n,t.Pipeline.registeredFunctions[e.label]=e},t.Pipeline.warnIfFunctionNotRegistered=function(e){var n=e.label&&e.label in this.registeredFunctions;n||t.utils.warn("Function is not registered with pipeline. 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    ').html(content); + + $link.appendTo($title); + $title.appendTo($li); + $content.appendTo($li); + $li.appendTo($searchList); + }); + } + + function launchSearch(q) { + // Add class for loading + $body.addClass('with-search'); + $body.addClass('search-loading'); + + // Launch search query + throttle(gitbook.search.query(q, 0, MAX_RESULTS) + .then(function(results) { + displayResults(results); + }) + .always(function() { + $body.removeClass('search-loading'); + }), 1000); + } + + function closeSearch() { + $body.removeClass('with-search'); + $bookSearchResults.removeClass('open'); + } + + function launchSearchFromQueryString() { + var q = getParameterByName('q'); + if (q && q.length > 0) { + // Update search input + $searchInput.val(q); + + // Launch search + launchSearch(q); + } + } + + function bindSearch() { + // Bind DOM + $searchInput = $('#book-search-input input'); + $bookSearchResults = $('#book-search-results'); + $searchList = $bookSearchResults.find('.search-results-list'); + $searchTitle = $bookSearchResults.find('.search-results-title'); + $searchResultsCount = $searchTitle.find('.search-results-count'); + $searchQuery = $searchTitle.find('.search-query'); + + // Launch query based on input content + function handleUpdate() { + var q = $searchInput.val(); + + if (q.length == 0) { + closeSearch(); + } + else { + launchSearch(q); + } + } + + // Detect true content change in search input + // Workaround for IE < 9 + var propertyChangeUnbound = false; + $searchInput.on('propertychange', function(e) { + if (e.originalEvent.propertyName == 'value') { + handleUpdate(); + } + }); + + // HTML5 (IE9 & others) + $searchInput.on('input', function(e) { + // Unbind propertychange event for IE9+ + if (!propertyChangeUnbound) { + $(this).unbind('propertychange'); + propertyChangeUnbound = true; + } + + handleUpdate(); + }); + + // Push to history on blur + $searchInput.on('blur', function(e) { + // Update history state + if (usePushState) { + var uri = updateQueryString('q', $(this).val()); + history.pushState({ path: uri }, null, uri); + } + }); + } + + gitbook.events.on('page.change', function() { + bindSearch(); + closeSearch(); + + // Launch search based on query parameter + if (gitbook.search.isInitialized()) { + launchSearchFromQueryString(); + } + }); + + gitbook.events.on('search.ready', function() { + bindSearch(); + + // Launch search from query param at start + launchSearchFromQueryString(); + }); + + function getParameterByName(name) { + var url = window.location.href; + name = name.replace(/[\[\]]/g, '\\$&'); + var regex = new RegExp('[?&]' + name + '(=([^&#]*)|&|#|$)', 'i'), + results = regex.exec(url); + if (!results) return null; + if (!results[2]) return ''; + return decodeURIComponent(results[2].replace(/\+/g, ' ')); + } + + function updateQueryString(key, value) { + value = encodeURIComponent(value); + + var url = window.location.href; + var re = new RegExp('([?&])' + key + '=.*?(&|#|$)(.*)', 'gi'), + hash; + + if (re.test(url)) { + if (typeof value !== 'undefined' && value !== null) + return url.replace(re, '$1' + key + '=' + value + '$2$3'); + else { + hash = url.split('#'); + url = hash[0].replace(re, '$1$3').replace(/(&|\?)$/, ''); + if (typeof hash[1] !== 'undefined' && hash[1] !== null) + url += '#' + hash[1]; + return url; + } + } + else { + if (typeof value !== 'undefined' && value !== null) { + var separator = url.indexOf('?') !== -1 ? '&' : '?'; + hash = url.split('#'); + url = hash[0] + separator + key + '=' + value; + if (typeof hash[1] !== 'undefined' && hash[1] !== null) + url += '#' + hash[1]; + return url; + } + else + return url; + } + } +}); diff --git a/static/notes/gitbook/gitbook-plugin-sharing/buttons.js b/static/notes/gitbook/gitbook-plugin-sharing/buttons.js new file mode 100644 index 0000000..709a4e4 --- /dev/null +++ b/static/notes/gitbook/gitbook-plugin-sharing/buttons.js @@ -0,0 +1,90 @@ +require(['gitbook', 'jquery'], function(gitbook, $) { + var SITES = { + 'facebook': { + 'label': 'Facebook', + 'icon': 'fa fa-facebook', + 'onClick': function(e) { + e.preventDefault(); + window.open('http://www.facebook.com/sharer/sharer.php?s=100&p[url]='+encodeURIComponent(location.href)); + } + }, + 'twitter': { + 'label': 'Twitter', + 'icon': 'fa fa-twitter', + 'onClick': function(e) { + e.preventDefault(); + window.open('http://twitter.com/home?status='+encodeURIComponent(document.title+' '+location.href)); + } + }, + 'google': { + 'label': 'Google+', + 'icon': 'fa fa-google-plus', + 'onClick': function(e) { + e.preventDefault(); + window.open('https://plus.google.com/share?url='+encodeURIComponent(location.href)); + } + }, + 'weibo': { + 'label': 'Weibo', + 'icon': 'fa fa-weibo', + 'onClick': function(e) { + e.preventDefault(); + window.open('http://service.weibo.com/share/share.php?content=utf-8&url='+encodeURIComponent(location.href)+'&title='+encodeURIComponent(document.title)); + } + }, + 'instapaper': { + 'label': 'Instapaper', + 'icon': 'fa fa-instapaper', + 'onClick': function(e) { + e.preventDefault(); + window.open('http://www.instapaper.com/text?u='+encodeURIComponent(location.href)); + } + }, + 'vk': { + 'label': 'VK', + 'icon': 'fa fa-vk', + 'onClick': function(e) { + e.preventDefault(); + window.open('http://vkontakte.ru/share.php?url='+encodeURIComponent(location.href)); + } + } + }; + + + + gitbook.events.bind('start', function(e, config) { + var opts = config.sharing; + + // Create dropdown menu + var menu = $.map(opts.all, function(id) { + var site = SITES[id]; + + return { + text: site.label, + onClick: site.onClick + }; + }); + + // Create main button with dropdown + if (menu.length > 0) { + gitbook.toolbar.createButton({ + icon: 'fa fa-share-alt', + label: 'Share', + position: 'right', + dropdown: [menu] + }); + } + + // Direct actions to share + $.each(SITES, function(sideId, site) { + if (!opts[sideId]) return; + + gitbook.toolbar.createButton({ + icon: site.icon, + label: site.text, + position: 'right', + onClick: site.onClick + }); + }); + }); +}); diff --git a/static/notes/gitbook/gitbook.js b/static/notes/gitbook/gitbook.js new file mode 100644 index 0000000..13077b4 --- /dev/null +++ b/static/notes/gitbook/gitbook.js @@ -0,0 +1,4 @@ +!function e(t,n,r){function o(s,a){if(!n[s]){if(!t[s]){var u="function"==typeof require&&require;if(!a&&u)return u(s,!0);if(i)return i(s,!0);var c=new Error("Cannot find module '"+s+"'");throw 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+ + + + + + + + + + + + + + + + + + + + + + + + diff --git a/static/notes/new_testament/general_epistles/1_john.html b/static/notes/new_testament/general_epistles/1_john.html new file mode 100644 index 0000000..33980ee --- /dev/null +++ b/static/notes/new_testament/general_epistles/1_john.html @@ -0,0 +1,1252 @@ + + + + + + + 1 John · GitBook + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + +

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    1 John

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    Authorship and Audience

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    By the testimony of the early Church, the Apostle John was the author of this book. Internally (that is, within the book itself), this is supported by the authority with which the author writes. While the audience is not mentioned by name, it is clear that the Apostle John knew his audience very well. The repeated references to "children", "little children", and "beloved" are evidence of this.

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    Date and Context

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    Because there are no references to historical events at the time the book was written, this book is difficult to date. Because John is addressing what appears to be an early form of Gnosticism in this letter, it is usually dated toward the end of John's life between 90 and 95 AD.

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    Theme(s)

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    • QUESTIONS: What does it look like to have fellowship with God? and How can we be sure that we have fellowship with God? Based on the introduction to 1 John (1:1-4) and the thesis given in 5:13, I believe the primary purpose for this book is to detail what it looks like to have fellowship with God and how to know with certainty that we have this fellowship.
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    • PRINCIPLE 1: Like Father, Like Son. To answer the question, John assumes the following principle: Like Father, Like Son. That is: a child will naturally act like his/her parents. This is true of our biological families and, as described in this book, it is also true of our spiritual sonship with God. Simply put, if we are children of God, we will naturally display (to an extent appropriate with our position as creatures) the same attributes found in God. If God is kind and loving, the children of God should likewise be kind and loving. If God is not kind or loving, the children of God should be neither kind nor loving. Assuming this principle is true, the critical question now becomes: What are the attributes of God? with a specific view towards those attributes which are to be displayed in His children. This question is answered by principles two and three given below.
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    • PRINCIPLE 2: God is Light. God's essential Holiness (described as "light" in 1:5) is identified by the Apostle John as one of the attributes of God which must be displayed in His children (1:6-7).
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    • PRINCIPLE 3: God is Love. Like God's Holiness mentioned in the previous point, the fact that God is love forms the foundation for John's argument that the one who does not love, does not have fellowship with the God who is love (4:8). In other words, those who have fellowship with God will love because God, their father, also loved.
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    • ANSWER: Fellowship with God looks like displaying and pursuing God's holiness and love as His children. If we are truly children of God, we will live like our Heavenly Father. Increasingly living in this way gives us the confidence that we are true children of God and have fellowship with Him.
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    Observations/Notes

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    • The opening verses (1:1-4) are reminiscent of John 1:1-5.
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    • The reason why John wrote the letter given in 5:13 is very similar to the one given in John 20:31.
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    • It is interesting that in the Gospel of John, Jesus's "I am" statements are recorded and in this book there are two "God is" statements ("God is Light" (1:5) and "God is love" (4:8 and 16)).
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    • In my opinion, this book is one of the most difficult books to outline. John is very repetitive and there are numerous topics that are brought up throughout the book which makes it hard to outline. For the time being, I am not going to publish an outline for this book as I do not think any the outlines I have come up with are sufficient to accurately capture this book.
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    • There are some apparent contradictions in this book, especially regarding sin in the life of the believer. For example, John says that "No one who abides in Him sins" (3:6) while he earlier (2:1) makes it clear that it is possible for true believers to sin. In most English translations, the word for "sin" is the same in both verses. In the Greek, however, the verb "sin" in 2:1 ("ἁμάρτητε") is in the Aorist) tense while the verb in 3:6 ("ἁμαρτάνει") is in the present tense. This implies that the two references to "sin" are not meant in the same sense. The reference in 2:1 describes the discrete action of sin without reference to the process of sinning or the consequences. The reference in 3:6 describes current sin (with the implication that sin is common and a habitual practice).
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      1 Peter

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      How to glorify God in the midst of trials.

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      Authorship and Audience

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      As claimed by the name of the letter and 1 Peter 1:1, the Apostle Peter wrote this book. The primary objection to this claim is that 1 Peter contains elements of classical Greek which is very different from 2 Peter. This can be explained, however, by 1 Peter 5:12 which suggests that Silvanus (see Acts 15:32) was as an amenuensis who helped to write 1 Peter and could have added the more sophisticated elements of Greek grammar to the letter.

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      Based on 1 Peter 1:1, this letter is addressed to believers who were "aliens" in various places throughout modern-day Turkey. These believers were facing persecution (1 Peter 1:6), possibly as a result of Nero blaming Christians for the burning of Rome.1 Based on the references to "Gentiles" (2:12 and 4:3) and the Old Testament quotations (e.g. 2:6, 2:7, 3:10-12), it is most likely that Peter wrote this letter to Jewish believers.

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      Date and Historical Context

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      By tradition, Peter was martyred between 65 and 68 AD. Thus, we can safely assume the letter was written in or before 65 AD. According to Tacitus, Emperor Nero started a fire in Rome in 64 AD which he blamed on Christians. This began a wave of persecution against Christians which would have lead many to flee Rome and live elsewhere, as described in 1 Peter 1:1. 1 Peter may have been written after this persecution had begun.

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      Literary Context

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      This is one of two letters we have from the Apostle Peter. Like the other epistles of the New Testament, it describes the work of Christ and its consequences for believers.

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      Outline

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      I argue that Peter discusses the theme in three 'dimensions' of life. First, he examines the 'vertical' dimension which captures our individual relationship with God (this is 1 Peter 1:13 - 2:10). Second, he discusses the 'horizontal' dimension that describes how an individual relates with other people (specifically unbelievers). Third, Peter examines how to live out the theme within the Church. This is significant not only because it appropriately outlines the text and provides us with a way to think about this book, but also because it reminds us that glorifying God is not a part-time job. It is something every Christian must do at all times and in all 'dimensions' of life.

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      0. Greeting [1:1-2]

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      I. Introduction: The Glory of our Salvation and God's Purpose for Suffering [1:3-12]

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      II. Glorifying God through Holiness [1:13 - 2:10]

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      III. Glorifying God through Submission and a Godly Testimony [2:11 - 4:6]

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      IV. Glorifying God within the Church [4:7 - 5:11]

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      V. Final Greetings [5:12-14]

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      Theological Theme

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      1. How to glorify God in the midst of trials and persecutions. One of the common words in this letter is "glory". It frequently refers to God's, innate glory (1 Peter 1:21, 4:11, 4:13-14, 5:10) and often describes the honor given to God by those who persevere (1:7, 2:9, 2:12, 4:11, 4:13-14). Faithful elders even receive a "crown of glory" (5:4). If God is working for His own glory (see Ephesians 1:3-14 and Exodus 34:14), 1 Peter is a guide on how to bring God glory, even in the midst of suffering and persecutions. This theme is clearly presented in 1 Peter 1:6-9. In the letter, Peter provides two, primary principles for how to glorify God in trials:

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        A. Be holy and above reproach. One of the recurring themes throughout the letter is that believers are to be holy; that is, set apart from the world around them. 1 Peter 1:14-21, 2:9-12, 3:13-17, 4:1-6, 4:15 all make this point very clearly. In the midst of suffering, it can be tempting to give up or compromise our holiness. Peter challenges his readers to keep pursuing holiness out of a fear for God (1 Peter 1:17-19) and a desire to bring God glory even from an unbelieving world (2:11-12 and 3:13-17). +B. Godly submission. Throughout this letter, Peter discusses how believers need to submit in many different contexts. We are to submit to "human institutions" (1 Peter 2:13-17), servants are to submit to their masters (2:18-25) - even "unreasonable" masters (2:18), wives are to submit to their husbands (3:1-6). Furthermore, young men are to submit to elders (5:5) and to God (5:6). When trials and persecutions come, it can be tempting to want to rise up and fight back against those who oppress you, but Peter admonishes us to entrust our souls to God (2:23 and 4:19) like Jesus did when He "did not revile in return" and "uttered no threats" (2:23). Patiently enduring unjust suffering "finds favor with God" (2:20).

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      Observations

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      • The phrase "born again" occurs twice in 1 Peter 1 (1 Peter 1:3 and 1:23). The only other place this phrase occurs in the Bible is John 3.
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      • 1 Peter 1:22 - 2:3 is reminiscent of James 1:18-25 in that it describes Christians as having been "born again" (or "brought forth" in James 1:18) by the word of God.
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      • There are two "entrust" statements in 1 Peter 2:23 and 4:19. The first describes Christ "entrusting Himself to Him who judges righteously" and the second encourages those suffering to "entrust their souls to a faithful Creator" as Christ did.
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      Notes

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      1. "First Peter," Grace to You, August 18, 2016, accessed April 09, 2018, https://www.gty.org/library/bible-introductions/MSB60.

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        2 John

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        Authorship and Audience

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        The text refers to the sender as "the elder" (vs. 1) and to the recipient as the "chosen lady and her children". Based on the testimony of tradition and the similarities between this letter and 1 John, it is very likely that the author is the Apostle John. There is some debate about the identity of this "chosen lady". Some argue she is likely a reference to the church, others argue she was a literal woman. Both of these views are possible so, until proven otherwise, I choose to hold the most simple, literal view that the lady is referring to a literal woman.

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        Date and Context

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        According to tradition, the Apostle John served and died in Ephesus toward the later part of his life. It is likely that this letter was written from Ephesus sometime around 90 AD.

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        Theme(s)

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        • Discerning Love Rejects False Teachers. If we are commanded to love one another, does this love manifest itself in the same way toward those who deny that Christ came in the flesh and those who accept the truth of Christ? John's answer is emphatically "No!". The love between believers is different because both parties acknowledge God's commands (see verse 6). A right, loving response to those teaching a false gospel is to not support him/her in any way which would make you participant "in his evil deeds" (11).
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        Outline

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        0. Introduction [1-3]

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        I. Love One Another [4-6]

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        II. Identifying and Relating to False Teachers [7-11]

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        III. Conclusion [12-13]

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        Observations/Notes

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        • This is a short book. In verse 12, John mentions that he does not want to write them with "paper and ink" possibly because he was running low on resources and hoped to see them in person soon. He closes 3 John with a similar phrase (3 John 13).
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        • This book is reminiscent of 1 John as it contains many of the same phrases in the first six verses.
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        • "Truth" is a word that is commonly used throughout this book as well as 3 John. The Apostle John is glad to see believers walking in the truth and responding appropriately to the truth in obedience.
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        • Like 3 John, this book emphasizes the importance and significance of service rendered to those who are proclaiming the truth (or a false 'truth'). It is very important who you support financially, in prayer, and in hospitality. You have the choice of being "fellow workers with the truth" (3 John 8) or being one who "participates in his evil deeds" (2 John 11). Discernment is an essential attribute of true, God honoring love.
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          2 Peter

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          Authorship and Audience

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          In terms of authorship, this book is among the most widely disputed books in the New Testament. When mentioning the book, Origen (185 - 253) notes that there were some who disputed Petrine authorship of this book. Many modern scholars concur in saying that Peter was not the author of 2 Peter. There is a good discussion of this debate in the "Introduction" section here. I will leave it to you to investigate these claims as there has already been much ink spilled about the subject and I have nothing more to contribute. Personally, I accept Petrine authorship for the reason discussed in the paragraph below.

          +

          I want to make one note regarding authorship. Probably the most compelling (and certainly the most common) argument against Petrine authorship is the significant difference in the quality and character of the Greek used in 1 Peter versus that of 2 Peter. The logic goes something like: "If the Greek used in 1 Peter and 2 Peter are so different, Peter can't have written them both". My response would be that 1 Peter 5:12 which implies that Silvanus was an amenuensis who wrote what Peter dictated. As such, Peter, who may have been more eloquent in speech than in writing, could simply speak the things he wanted to say. Thus, it is possible that Peter authored 1 Peter by dictating to Silvanus and wrote 2 Peter with his own hand.

          +

          As to the audience of this book. verse one states that the audience is believers. 2 Peter 3:1 likely refers to 1 Peter, so it is reasonable to assume that the audience of 2 Peter had received or was familiar with 1 Peter (see Authorship and Audience section for that book). 2 Peter 3:15 also notes that the audience had received a letter from Paul at one point. Although we don't know of any Pauline letter addressed to believers in the churches mentioned as the audience of 1 Peter, it could be that Paul's letters were passed around to those churches or that Paul had written other letters of which we are not aware.

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          Date and Context

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          The Roman Emperor Nero died in 68 AD. If tradition is correct in claiming that Peter was martyred by Nero, the letter must have been written before or during 68 AD. 2 Peter 1:14 shows that Peter thought his death was imminent which dates the letter shortly before or during 68 AD at the latest.

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          Literary Context

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          2 Peter has a lot of connections with other letters in the New Testament. 2 Peter is the second letter that Peter wrote (2 Peter 3:1), some of its themes and content echo Jude, and it references Paul's letters (3:15-16). Like many of the letters written later in an Apostle's life, it has a distinctly 'final' feel to it in that it feels like reading the last instructions from a father to his children (e.g. 2 Peter 1:12-15).

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          Outline

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          0. Introduction [1:1-11]

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          A. Greeting [1:1]

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          B. Admonition to Grow [1:2-11]

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          I. Thesis: Remembering the Important Things [1:12-15]

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          II. Characteristics of True Revelation [1:16-21]

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          III. Characteristics of False Teaching and Teachers [2]

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          IV. Reiteration of Thesis [3:1-2]

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          V. Christ's Return [3:3-13]

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          VI. Closing Admonitions [3:14-18]

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          Themes

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          I believe that 2 Peter 3:1-2 and 3:17-18 sufficiently summarize the themes of this book.

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          3:1-2: "This is now, beloved, the second letter I am writing to you in which I am stirring up your sincere mind by way of reminder, that you should remember the words spoken beforehand by the holy prophets and commandment of the Lord and Savior spoken by your apostles."

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          3:17-18a: "You therefore, beloved, knowing this beforehand, be on your guard so that you are not carried away by the error of unprincipled men and fall from your own steadfastness, but grow in the grace and knowledge of our Lord and Savior Jesus Christ."

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          1. Guard against false teaching. Following Christ requires that we are constantly guarding ourselves against falsehood and the lies that would draw us away from Christ. In this letter, Peter spends time detailing specific details about false teaching so that his readers can be equipped to detect and avoid false teaching. It is no small matter to Peter and it should not be to us either.
          2. +
          3. Grow in Christ. If we are to avoid false teaching about Christ, we are also supposed to pursue and grow in the truth about Christ (see 2 Peter 3:18 and 1:5-8).
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          5. The importance of divine revelation. As Peter addresses false teaching and the necessity of growing in knowledge of Christ, he presents divine revelation, whether Old Testament scripture or eye-witness accounts from the Apostles, as the necessary foundation for both of these actions (2 Peter 1:16-21 and 3:1-2). According to Peter, correctly interpreting scripture is a critical step in growing in Christ and avoiding false teaching (see Peter's mention of Paul in 3:15-17).
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          7. The importance of remembering. I would be remiss if I did not mention that "remembering" is a critical theme of this book. One of Peter's major gaols for this book was the remind his readers of the truths they already knew ( see 2 Peter 1:12-15 and 3:1-2).
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          Observations

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          • Unlike 1 Peter, there are very few, Old Testament quotations in 2 Peter.
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            3 John

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            Authorship and Audience

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            According to verse 1, this letter was written by "the elder", likely a reference to the Apostle John (see notes on 2 John for more on this). The letter is addressed to a specific person named Gaius. This was a common name in Bible times also used in Acts 19:29, 20:4, Romans 16:23, and 1 Corinthians 1:14. I see no indication that the Gaius to whom this book is addressed is the same person mentioned in any of these other passages.

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            Date and Context

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            Like 2 John, this book was likely written late in the Apostle John's life as he served in Ephesus around 90 AD.

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            Theme(s)

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            • Faithfully Support/Receive Those Who Are Preaching and Teaching the Truth. In this book, Gaius is encouraged to continue supporting and receiving those who are teaching the truth because, in doing so, he is proving himself to be a "fellow worker" (8). Two men, Diotrephes and Demetrius, are mentioned by name as examples of incorrect and correct responses to the true, respectively.
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            Outline

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            0. Introduction [1-4]

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            I. Support/Receive Those Teaching Truth [5-8]

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            II. Two Case Studies [9-12]

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            A. Prideful/Wrong Response to the Truth: Diotrephes [9-10]

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            B. The Principle: Imitate the Good and Godly [10]

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            C. Correct Response to the Truth: Demetrius [12]

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            III. Conclusion [13-15]

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            Observations/Notes

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            • This book is short. In verse 13, the Apostle John mentions that he will not write to them with "pen and ink", but hopes to see them face to face soon. He closed 2 John with a similar phrase (2 John 12).
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            • Verse 8 is encouraging to both those who are proclaiming the true Gospel and those who support them. Both people are partners and fellow workers towards the same end: proclamation of Truth.
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            • "Truth" is a word that is commonly used throughout this book as well as 2 John. The Apostle John is glad to see believers walking in the truth and responding appropriately to the truth in obedience.
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              Hebrews

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              Authorship and Audience

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              The author of the book of Hebrews is not given in the book itself. Our biggest clue, which leads us to, frankly, nothing more than conjecture, is the writing style, structure, and vocabulary used throughout the book. There are many people who have been considered by some to be the authors of this book including Paul, Apollos, and Luke. In truth, it is very hard to identify who it was based solely on evidence from the text. Honestly, it doesn't really matter who wrote Hebrews anyway as it has been recognized as being inspired by God Himself.

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              As far as the audience of the book is concerned, the traditional, Greek title of the work was "To the Hebrews" and, based on the Jewish themes discussed throughout the book, the name has remained to this day.

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              Date and Context

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              Based on the fact that the destruction of the Temple is not mentioned and that the book uses the present tense to describe priestly activity, it is likely that this letter was written sometime between 60 - 69 AD.

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              Theme(s)

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              • The Superiority of Christ. Upon reading this letter, there is little question that one of the major themes of this book is convincing and reminding the reader that Christ is superior to anything the Old Covenant has to offer. Angels (1:4-14), Moses (3:1-11), High Priests (4:14 - 5:10; 7:26 - 8:8), and the Levitical Priests (6:19 - 7:25) are all included.
              • +
              • The Motive, Means, End, and Importance of Perseverance. Woven in with the doctrine of the book are exhortations like 3:12-19 and 6:4-8 which encourage the reader to persevere in light of Christ's superiority. With regards to perseverance in the faith, this books discusses the motives, means, and end(s) of perseverance. It also underscores the fact that faith which will save is also faith which will persevere.
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              Outline

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              0. God's Revelation through the Son [1:1-3a]

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              I. Christ's Superiority over the Angels [1:3b - 2]

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              II. Christ's Glory Greater than Moses's [3 - 4:13]

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              III. Christ's Superiority as a High Priest [4:13 - 8:6]

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              IV. The Superiority of Christ's Sacrifice and the New Covenant over the Old Covenant and its Sacrifices [8:7 - 10:25]

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              V. The Need for Endurance and Examples Thereof [10:26 - 12:17]

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              VI. Conclusion [12:18 - 13:19]

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              VII. Benediction and Personal Greetings [13:20-25]

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              Observations/Notes

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              • The following is a statement of opinion, which is outside the realm of strict Biblical interpretation. It may be wrong and is subject to change as often as I feel is appropriate: While we cannot positively pin-point the author of this book based on the text, I do believe we can rule out at least one author that is popularly believed to have written this book: Paul. Many argue that Paul wrote the book of Hebrews and I strongly disagree based on Hebrews 2:3. In this verse, the author groups himself with the audience in being second generation Christians who heard the good news of salvation, not directly from the Lord, but from first generation believers who had heard it from God.
              • +
              • There are some difficult theological and interpretive challenges with the book of Hebrews. One of the more well-known passages in Hebrews 6:1-8 where it seems to say that it is possible to be truly saved and to then fall away. This is a big challenge for those who believe in Eternal Security also known as Perseverance of the Saints (both of which describe the view that anyone who is truly saved cannot and will not fall away from the faith - which seems to be supported by passages like John 10:28 among others).
              • +
              • The letter spends no time on introduction begins with some potent theology. In this way, it reminds me of John 1. While abrupt, realize that the first two and half verses (according to my outline above) are foundational for the view of Christ that is laid out in the rest of the book of Hebrews.
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                General Epistles

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                (Hebrews - Revelation)

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                  James

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                  Authorship and Audience

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                  The author of this letter is James (vs.1), most likely James the half-brother of Jesus (for more details on this, see the observations). This letter was written "to the twelve tribes who are dispersed abroad" which I believe to mean Jews (likely believers based on the repeated use of "my brethren" throughout the book) who were scattered throughout the Roman empire.

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                  Date and Context

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                  Assuming the letter was truly written by James, the half-brother of Jesus, it must have been finished before his martyrdom in 62 AD. Also, there is no mention of the Jerusalem Council in this book so it is distinctly possible that this book was written before the Jerusalem Council which is described in Acts 15 and likely occurred around 50 AD. Thus, the book may have been written some time before 50 AD and at latest before 62 AD. If the book were indeed written before 50 A.D., it is likely chronologically the earliest book from the New Testament to have been written.

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                  Theme(s)

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                    +
                  • Christian Wisdom. In this book, James both provides and describes Christian wisdom. He is providing Christian wisdom when he talks about how to live as believers in different situations. He describes Christian wisdom itself in James 3:13-18.
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                  Observations/Notes

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                  • As to the authorship of this book, there are four people named "James" in the New Testament. Two of the "James-es" are obscure and not likely the authors of this book. Therefore, the only serious considerations for authorship are James, the half-brother of Jesus, and James, the Apostle (son of Zebedee). The Apostle James was martyred by King Herod in Acts 12:1-2 (around 44 A.D.) which is generally regarded as too early to have written this book. Therefore, the author is likely Jesus's half-brother, James.
                  • +
                  • This book is often called the "Proverbs of the New Testament" as it sounds proverbial at times and speaks about wisdom, the tongue, and money (as do the proverbs).
                  • +
                  • James 2:14-25, a well known passage describing the relationship between faith and works, is, for some, a difficult passage to understand in light of other passages in the Bible the clearly teach that salvation comes through faith alone (Romans 4:1-12, for example). James is often seen as contradicting Paul or as adding works to the list of necessary requirements for salvation. Rightly understood, however, the passages in which James deals with faith and works are presenting works as the necessary result of genuine faith (see the observation below of an explanation of one of the more challenging passages in this book).
                  • +
                  • James 2:21-24 was. for me, a particularly challenging passage. Taken on its own, it seems to say that the statement "And Abraham believed God, and it was reckoned to him as righteousness" from Genesis 15:6 was fulfilled only when he was about to kill Isaac on the alter (in Genesis 22). Based on Paul's argument in Romans 4:9-12 where he states that Abraham was justified as described in Genesis 15:6 before he was circumcised, and thus before he sacrificed Isaac, we can posit that either James is indeed contradicting Paul or that the word "fulfilled" in James 2:23 does not imply that Abraham's justification by faith was previously unfulfilled. I suggest that the latter is true and that the word "fulfilled" is being used to describe the clear manifestation of that which has already been fulfilled. If you think I'm stretching things too far by saying this, consider that a similar use of the word "fulfilled" occurs in Acts 13:33. I believe the word "justified" is being used in a similar manner to describe the manifestation of that which was already accomplished. In other words, both faith and works are evidence that someone has been justified.
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                    Jude

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                    Authorship and Audience

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                    Based on tradition and internal evidence, Jude, the brother of Jesus (Mark 6:3), is the author of this book (vs. 1a). In verse seventeen of this letter, the author differentiates himself from the other Apostles, thus implying that the author was not the Apostle Judas, but Judas, Jesus' brother. The letter is addressed broadly to those who are "called beloved in God the Father, kept for Jesus Christ..." (1b). Based on the references to the Old Testament stories and even stories from the Book of Enoch (verses 9 and 14-15), it is possible the audience is Jewish believers with whom these stories would have resonated.

                    +

                    Date and Context

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                    Based on the similarities with 2 Peter, this book was likely written shortly after that book. Thus, sometime between 65 and 80 A.D. is most likely.

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                    Theme(s)

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                    • Contending Earnestly for the Faith. This book encourages its audience to contend for the faith by identifying the "hidden reefs" (vs. 12), avoiding their teaching and practice (20-21), and saving others from their destructive teachings and practice (22-23).
                    • +
                    • The inevitable judgement coming on those who turn the gospel of God into licentiousness and deny Jesus Christ. As described in this book, judgement against those who reject Christ and live as "unreasoned animals" (10) is inevitable. It has occurred in the past (see 5-7 and 14-16) and will occur again as such people are already "marked out for this condemnation" (4).
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                    Outline

                    +

                    0. Introduction [1-2]

                    +

                    I. The Challenge: Contend Earnestly for the Faith Against Unbelief and Immorality [3-4]

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                    II. God's History of Judging Sin [5-7]

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                    III. The Nature of Those Who Pursue Licentiousness [8-13]

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                    IV. Past Testimony About Such Men [14-16]

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                    V. Present Testimony About Such Men [17-19]

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                    VI. Exhortation and Instruction for Believers [20-23]

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                    VII. Closing Doxology [24-25]

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                    Observations/Notes

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                      +
                    • Verse 9 contains a quote from the Book of Enoch to show the respect that even Michael, the archangel, has for "angelic majesties".
                    • +
                    • Verses 14 and 15 also contain a quote from the Book of Enoch that describes the fate of those "ungodly persons who turn the grace of our God into licentiousness and deny our only Master and Lord, Jesus Christ" (vs 4).
                    • +
                    • These references to the Book of Enoch do not imply that the Book of Enoch should be included in the canon or that the Book of Enoch was divinely inspired. These are simply a useful stories that, ostensibly, would have been familiar to the original audience.
                    • +
                    • This book contains much in common with 2 Peter. The use of Old Testament stories to highlight God's judgement (2 Peter 2:4-10a), reviling of angelic authorities (2 Peter 2:10b-11), living unreasoned lives based on instinct like an animal (2 Peter 2:12), and vivid metaphors (2 Peter 2:17) are all topics/characteristics shared by both 2 Peter and Jude. In fact, Jude 18 is almost a direct quote from 2 Peter 3:3.
                    • +
                    • Verse 12 and 13 contain some of the most vivid imagery anywhere in the Bible. Jude uses such clear, imaginative metaphors to describe those who deny Jesus Christ and pursue licentiousness.
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                      Gospels & Acts

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                      (Matthew - Acts)

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                        Luke

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                        Authorship and Audience

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                        Before considering the author, it is important to note that Luke is part one of a presentation that continues into what we call the book of Acts (compare Luke 1:1-4 and Acts 1:1). As far as authorship is concerned, "Luke-Acts", as this combination of the two works is often known, was attributed to Luke by early church. Supporting evidence can be found in the book of Acts where the author, seventy seven times, uses the pronoun "we" to refer to himself and Paul (see Acts 16:10–17, 20:5–18, and 27-28:16). Thus, we know that the author of Luke-Acts was with Paul throughout some of his missionary journeys and Luke fits this description as he is mentioned in Paul's letters (Colossians 4:14, 2 Timothy 4:11, and Philemon 24) as a constant and faithful companion.

                        +

                        The particular audience of Luke-Acts is "Theophilus" ("θεόφιλος") as mentioned in Luke 1:3 and Acts 1:1. There is much debate as to the identity of "Theophilus", but there is nothing explicitly in the text. For the purpose of this summary, I will not delve into this any further as it enters the realm of conjecture and is not, in my estimation, essential to understanding Luke-Acts.

                        +

                        Date and Context

                        +

                        It is likely that the book of Luke was written sometime between 60 - 62 AD. Support for this conclusion comes from the fact that, in 1 Timothy 5:18, Paul quotes Luke 10:7 (and interestingly enough refers to it as 'Scripture'). As 1 Timothy was likely written around 65 AD, Luke would have to be finished by this time. Paul was imprisoned in Rome around 60 to 62 AD, so this would have been an ideal time for Luke to gather eye-witness testimony and compile his account. There are other historical events which are not mentioned in Luke-Acts like the destruction of the temple (70 A.D.) and the martyrdom of James (62 A.D.) which also supports the view that the book of Luke was likely finished by 62 AD.

                        +

                        Theme(s)

                        +
                          +
                        • Christ is the Central Figure in World History. In his gospel account, Luke portrays Jesus as the one on whom the Old Testament prophecies and covenants depend and as the one who will change the future by establishing His kingdom and becoming a new, second Adam. Think of the history of the world as an hourglass, with Christ as the center. All history before Christ pointed to Him and all history after Christ stems from what Christ has begun. The, very long, introduction to the book of Luke (1 - 4:13) is, in fact, a microcosm of the whole book. We hear prophecies from Mary and Zechariah that echo Old Testament passages and speak of how God is fulfilling the covenants He made with Abraham and David. We also see from Christ's genealogy and temptation that Christ is, in a sense, a new Adam who did not fall to Satan and who is redeeming fallen man.

                          +
                        • +
                        • Christ Came to Save ALL Men. Put another way, Christ came to offer salvation to all types of human beings. Poor, rich, male, female, free, slave, 'religious', 'un-religious', Jews, Gentiles, Roman, the list goes on and on...

                          +

                          This is evidenced in the gospel of Luke as Jesus ministers to both Jews and Gentiles. We find him dining with Pharisees (wealthy religious leaders) and tax collectors (also wealthy, but known for their greed and regarded as traitors for serving Rome). Jesus heals a Centurion's slave and has His feet anointed by a prostitute. It is hard, neigh impossible, to think of a group of people from Jesus's time to which He did not minister.

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                        • +
                        +

                        Outline

                        +

                        0. Introduction [1 - 4:13]

                        +
                        +

                        A. Preface [1:1-4]

                        +

                        B. Introduction [1:5 - 3:20]

                        +

                        C. Identify and Validation of Jesus [3:21 - 4:13]

                        +
                        +

                        I. Ministry in Galilee [4:14 - 9:50]

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                        II. Journey to Jerusalem [9:51 - 19:27]

                        +

                        III. Christ in Jerusalem (a.k.a. Passion Week) [19:28 - 23:56a]

                        +

                        IV. Christ Resurrected [23:56b - 24]

                        +

                        Observations/Notes

                        +
                          +
                        • The genealogy from Jesus back to Adam in Luke 3:23-38 plays a critical role in the development of Luke's argument. First, the genealogy itself makes a connection between Jesus Christ and Adam. This is something Luke will continue to build on throughout the rest of the book of Luke and into Acts. Like Adam, Christ's first coming was the start of something new (which underscores the significance of Christ's coming in human history). Second, zooming back in on Luke 3 and 4, the genealogy at the end of chapter 3 sets the reader up for Jesus's temptation in Luke 4:1-13. When you start reading chapter 4, the key question is: "If Christ a 'new' Adam, will Christ fall like Adam did?". Luke uses the genealogy to flow into Jesus's temptation where we see that Christ did not fall like the first Adam and will, indeed, start something new. Notice how both Matthew and Luke use the story of Christ's temptation to further their, albeit different, arguments. This is not to say that either one of them is wrong or reading into the events of Jesus's life, but simply that Christ's fulfillment of complex Old Testament prophecy about Himself was complete and the significance of this for the future is tremendous.

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                        • Mary's beautiful prayer of thanksgiving offered after she got the news that she would bear the Messiah (Luke 1:46-55) is often called the 'Magnificat'. It bears a strong resemblance to Hannah's prayer in 1 Samuel 2:1-10 as both prayers praise God for considering the humble and reversing the broken state of things. Through both women, God demonstrates how He feeds the starving and sends "away the rich empty-handed" (Luke 1:53b); how He gives strength to the weak and weakens the strong; how he has "brought down rulers from their thrones, and has exalted those who were humble." (Luke 1:52).

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                          Mark

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                          Authorship and Audience

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                          According to what Papias (c. 70 - 163 A.D.) had heard from the Apostle John, Mark (a.k.a. John Mark) recorded Peter's account of the Gospel. Thus, Mark is the one who physically wrote the gospel, but Peter is the one who dictated what should be written.

                          +

                          As far as audience is concerned: Based on the fact that Mark offers translations and explanations of Jewish words and customs (a few examples are: 3:17, 14:36, 7:3-4, and 15:42), it is likely that this Gospel was written to a Gentile audience. Mark also uses Latin loan-words rather than the Greek word for the same thing (a couple examples are: 5:9 and 15:16,39).

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                          Date and Context

                          +

                          While there are many differing views on the order of the gospels and, therefore, the date of each one, I argue it is most likely that Mark was written after the book of Matthew. I also believe, based on the fact that the prophecy in Mark 13:2 is not described as already having been fulfilled, that the Gospel was written before the destruction of the temple in 70 A.D. Thus, I would date the book of Mark somewhere in between 60 and 69 AD.

                          +

                          Based on the testimony of early Church fathers and historical testimony that Peter was martyred in Rome, I believe that the book of Mark was written from Rome shortly before Peter's martyrdom.

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                          Theme(s)

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                            +
                          • The True Nature of Power. The book of Mark, written to an audience living in one of the most powerful nations in human history, demonstrates the true nature of power including its source, its end, and its proper use. Jesus Christ is powerfully and dramatically presented as the Messiah, and yet we find Christ submitting to the Father's will, even as that leads Him to the cross where He bears the separation from God the Father that we, ourselves, had earned.

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                          • +
                          • The True Nature of Discipleship. Time and time again, Peter and Mark impress upon their audience what it means to be a disciple, that is a follower, of Jesus Christ. This is done through Christ's explicit teaching (8:34-38) and through numerous positive and negative examples that come up throughout the text (for a few examples, consider: 8:27-33, 1:16-20, and 14:50-52).

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                          Outline

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                          0. Christ Demonstrates His Power [1 - 8:26]

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                          I. Hinge: How Can the Powerful Messiah Die? What Implications Does Christ's Death Have for Those Following Christ? [8:27-38]

                          +

                          II. Christ Submits His Power to the Father's Authority [9 - 16]

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                          Observations/Notes

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                            +
                          • Many have noted that Mark's incipit (the opening phrase of the book of Mark) is similar to the Priene Calendar Inscription which proclaimed the "good tidings" that Caesar Augustus, called a god, was bringing into the world. You can read a copy of the Priene Calendar Inscription and find more information about this topic here: http://craigaevans.com/Priene%20art.pdf.

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                          • +
                          • Notice that throughout the text, Mark emphasizes Jesus's activity in the Gentile areas to the North of Israel like Tyre, Sidon, and the Decapolis.

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                          • One of the interesting details about Mark's record of Jesus's trial is that Jesus Himself made sure that he was found guilty. The Jews were unable to provide credible, consistent testimony to provide Christ's guilt (14:59), but Jesus provides the evidence to seal His own fate (14:62).

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                          • Even though it is an aside in the text, there has been much discussion about the man in 14:51-52 who flees right out of the sheet he was using to cover himself. Some suggest that this was a 'cameo' appearance, if you will, of Mark himself. While this is certainly possible, it is important not to miss the meaning because we're too busy checking the spelling. The point of this passage, in a book that discusses the true nature of discipleship, is to highlight the fact that this man was so intent on fleeing Christ that he was willing to risk public shame and disgrace.

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                          • It is interesting to read Mark 10:42-43 in light of the fact that this book was likely written to a primarily Gentile audience This statement would have been quite an indictment for the original readers.

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                          • The gospel of Mark has multiple, possible endings. Some copies end the book of Mark at 16:8, others end at 16:8 but tack on another sentence, and still others end at 16:20 (see: https://www.biblegateway.com/passage/?search=Mark+16%3A8-20&version=NLT). All of the earliest manuscripts, however, simply end at verse 8. Thus, I believe verse 8 is the original ending of the work. It is likely that scribes added longer endings in order to soften the Mark's abrupt ending.

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                          • As far as the relationship between the Apostle Peter and Mark is concerned, 1 Peter 5:13 refers to Mark as "my son", signifying the closeness of their relationship.

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                          • More than the other gospel accounts, Mark accentuates the political undertones and ironies surrounding the crucifixion of Jesus Christ. When Jesus is sentenced, the Roman soldiers mock his kingship (15:16-20). When Jesus is crucified, the inscription put above Jesus reads "The King of the Jews" (15:26), which appears to be another political shot at the Jews in that the Jews were killing their own king at the hands of the Romans. One irony is that Jesus really is the King of the Jews and the entire world. Most of the Jews and the Romans simply did not recognize His power because they did not understand the true nature of Christ's power. Another irony is that because of Jesus Christ's death and resurrection, He is now ruler over death itself and will one day return to exercise authority over death by banishing it once and for all (see 1 Corinthians 15:50-58 and Revelation 21)!

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                            Matthew

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                            Authorship and Audience

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                            Based on the unanimous tradition of the early Church leaders, the book of Matthew was written by Matthew. Matthew, also called "Levi" (possibly a reference to the tribe or a surname), was a tax collector (see Matthew 9:9, Mark 2:14, Luke 5:27) before becoming a disciple of Jesus Christ and later an Apostle.

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                            Matthew records his account of the Gospel primarily for a Jewish audience. This is evidenced by the fact that there are very few explanations of Hebrew words, customs, and places described in the Gospel. Matthew also makes more Old Testament references than any of the other Gospel accounts with 53 direct citations from 25 Old Testament books.

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                            Date and Context

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                            The order in which the Gospels were written is highly debated. I am going to make the argument, based largely on the testimony of Eusibius in 300 A.D., that the gospel as recorded by Matthew was the first of the Gospels to be written. According to Irenaeus, Matthew wrote his book while Peter and Paul were ministering in Rome. This would place the book around 62 AD. I argue it is safe to say that Matthew was likely written between 50 and 65 AD.

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                            Theme(s)

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                            • Jesus Christ is the Messiah. There are two, primary evidences that this is Matthew's primary theme. First, the content and quantity of the Old Testament passages quoted by Matthew make it clear that Matthew is interested in providing Old Testament evidence that Jesus is the Christ (the Messiah). Many of the Old Testament passages which Matthew quotes make it clear that Jesus is qualified to be, and indeed is, the Messiah (see Matthew 1:23 and 2:6 as a couple examples of this). The second point of evidence that Matthew is trying to show his readers that Jesus is the Messiah is that he consistently records characters who wrestle with and answer the question: "Who is Jesus?" or, as the disciples put it "What kind of a man is this...?". Verses like: Matthew 8:27, 9:27, 9:34, 11:3, 12:8, 12:23, 14:2, 14:33, 15:27, 16:13-20, and 17:1-13 (which is not an exhaustive list) all relate to the question: "Who is Jesus?". Whether it is the Pharisees who say Jesus is of Satan (12:24) or Peter who confesses that Jesus is the Messiah (16:16), everyone has an opinion about Jesus. Matthew, backed by the Old Testament and supported by the testimony of Christ's life, death, and resurrection, presents the argument that Jesus is the Messiah.
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                            Outline

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                            0. Introduction to Jesus as the Promised Messiah [1 - 3]

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                            A. His Birth and Early Life [1 - 2]

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                            B. Testimony of John the Baptist [3]

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                            I. "The Kingdom of God is at Hand" [4 - 10]

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                            A. Jesus's Temptation [4:1-11]

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                            B. Proclaiming the Kingdom: Jesus Begins His Ministry [4:12-25]

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                            C. Discourse #1: Preaching on Kingdom Living: The Sermon on the Mount [5 - 7]

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                            D. The Power of the Kingdom: Miracles [8 - 9]

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                            E. Discourse #2: Kingdom Further Proclaimed: Disciples Commissioned and Sent Out [10]

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                            II. The Hinge: Rejection of the Kingdom [11 - 13]

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                            A. John the Baptist [11:1-19]

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                            B. The Need for Repentance [11:20-30]

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                            C. Confrontation with the Religious Leaders [12]

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                            D. Discourse #3: Parables about the Kingdom [13]

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                            III. Postponement of the Kingdom Announced [14 - 18]

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                            A. John the Baptist's Death [14:1-12]

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                            B. Miracles and Confrontation with Religious Leaders [14:13 - 16:12]

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                            D. Peter's Confession [16:13-20]

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                            E. Transfiguration [16:21 - 17:13]

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                            F. Miracles and Teaching [17:14 - 17:27]

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                            G. Discourse #4: Life in the Church [18]

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                            IV. Tensions Rise [19 - 25]

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                            A. Questions about the Kingdom [19 - 20]

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                            B. The Messianic Entry [21:1-11]

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                            C. Confrontation with the Religious Leaders [21:12 - 23]

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                            D. Discourse #5: End Times (a.k.a. Olivet Discourse) [24 - 25]

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                            V. The Climax [26 - 28]

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                            A. Jesus's and the Disciples [26:1-56]

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                            B. Jesus Tried, Crucified, and Buried [26:57 - 27:66]

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                            C. The Resurrection and its Implications [28]

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                            Observations/Notes

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                              +
                            • Matthew may be related to James the Less who is described as "the son of Alphaeus" in Matthew 10:3.

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                            • +
                            • Quotations from both Papias (70 - 163 A.D.) and Ireneus (130- 202 A.D.), are understood by some scholars to indicate that Matthew originally wrote his gospel account in Hebrew and that it was later translated into Greek. In fact, Foxe, in his famous work Foxe's Book of Martyrs, claims that James the Less translated Matthew's gospel account into Greek. Whether or not Matthew's Gospel account was first written in Hebrew is the subject of much scholarly debate.

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                            • Notice that in the outline above, I have numbered off five "discourses". Each of these five discourses ends, in English, with a phrase like "When Jesus had finished these words..." or "When Jesus had finished these parables...". Some who study Matthew will suggest an outline based around the five discourses. While I have not chosen to do so, this is a viable option as the discourses certainly form a critical part of Matthew's Gospel record.

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                            • In chapters four and five, Jesus re-enacts Moses by fasting for forty days and teaching on a mountain about God's law and the blessings/curses of obeying/disobeying it (see Exodus 24:18). This serves to fulfill Deuteronomy 18:15-19 where Moses promises that God will raise up another prophet like himself (Moses). The fact that Jesus did not give into temptation also validates His right to rule as the Messiah. It is interesting to compare Matthew's use of Jesus's temptation and fasting with Luke's argument based on the same events. For more about this discussion, refer to the summary for Luke.

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                              The New Testament

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                              (Matthew - Revelation)

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                                1 Corinthians

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                                Authorship and Audience

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                                Per 1 Corinthians 1:1-2 and 16:21, this letter was written by Paul to the "church of God which is at Corinth" (1:2a).

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                                Date and Context

                                +

                                This letter was most likely written around 55 AD. This is evidenced by the fact that Paul was writing from Ephesus (see 1 Corinthians 16:8) where he stayed for three years (see Acts 20:31) likely between 53 to 55/56 AD. I claim Paul wrote 1 Corinthians toward the end of his stay in Ephesus based on 1 Corinthians 16:6 where Paul is making plans to spend the winter in Corinth.

                                +

                                Theme(s)

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                                  +
                                • Life in the Church. One of the major themes throughout this letter is what life in the Church ought and ought not look like. Paul confronts the problems of disunity, lack of Church discipline, the misuse of communion, and the misuse of spiritual gifts, among other issues, and shows how these behaviors are unbecoming saints who "belong to Christ" (3:23).
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                                +

                                Outline

                                +

                                0. Introduction and Greeting [1:1-9]

                                +

                                I. Confronting Problems in the Church [1:2-18]

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                                A. Addressing the Lack of Unity in the Church [1:10 - 4]

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                                B. Addressing Immorality in the Church [5 - 6]

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                                II. Answering Questions and Providing Principles [7 - 15]

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                                A. Answer: Marriage in the Church [7]

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                                B. Answer: Liberty in the Church [8 - 11:1]

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                                C. Principles: Order in the Church [11:2-34]

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                                D. Answer: Spiritual Gifts [12 - 14]

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                                E. Principle: The Centrality of the Resurrection to the Gospel [15]

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                                III. Conclusion: Final Instructions and Greetings [16]

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                                Observations/Notes

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                                  +
                                • Some scholars and commentators suggest that the "Sosthenes" mentioned in 1 Corinthians 1:1 is the same leader of the synagogue in Corinth who is mentioned in Acts 18:17. While this is certainly possible, I see no positive evidence that this is necessarily the case.
                                • +
                                • When he first came to them, Paul spent eighteen months with the Corinthians (Acts 18:1-17). The letter of 1 Corinthians was written after this initial visit.
                                • +
                                • As evidenced by passages like 7:1, 8:1, and 12:1, Paul was writing this letter partly to confront issues with the Church and partly to respond to some questions the Corinthians had written him about. This gives us some tremendous insight into how the early church operated and how churches today ought to order themselves.
                                • +
                                • 1 Corinthians 11:24-25, part of a well known passage describing communion, is a reiteration of Jesus's words in Luke 22:19-20. Along with 1 Timothy 5:18, this passage affirms that Paul recognized Luke's account of the gospel as authoritative and useful for guiding the Church. For more on 1 Timothy 5:18, refer to the notes on 1 Timothy.
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                                  1 Thessalonians

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                                  Authorship and Audience

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                                  Paul to the church in Thessalonica which, at the time this book was written, may have had a population around a couple hundred thousand.

                                  +

                                  Date and Context

                                  +

                                  This letter was more than likely written after Timothy returned to Paul in Corinth after visiting Thessalonica (see 3:2 and Acts 18:5). From Acts 18:12-17, we know that while Paul was in Corinth, he went before the "proconsul of Achaia" named Gallio (Acts 18:12) and left shortly there after (Acts 18:18). Based on an inscription known as the "Delphi Inscription" or the "Gallio Inscription", we know that Gallio was the proconsul between 51 and 52 AD. Thus, assuming the first letter to the Thessalonians was written before Paul went before Gallio and left Corinth, it must have also been written before 52 AD. Thus, it is safe to say that this letter was likely written around 50-51 AD.

                                  +

                                  Theme(s)

                                  +
                                    +
                                  • Eschatology (the study of the end times). Both the first and second letter to the Thessalonians deal with the issue of Eschatology. In this book, Paul describes what happens to those who have died before Christ returns. In both letters, we also get a good picture of how Christians ought to be living in light of Christ's immanent return (5:1-11).
                                  • +
                                  • A Picture of a Healthy Church. While it may be a stretch to call this a theme, we get a good feel for what a relatively healthy church ought to look like and be doing from this book. Paul time and time again commends them for their faith (1:6 and 9-10), love (4:9), testimony (1:7-10), and encouragement (5:11).
                                  • +
                                  +

                                  Outline

                                  +

                                  0. Introduction and Greeting [1:1-10]

                                  +

                                  I. Paul's Relationship with the Thessalonians [2 - 3]

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                                  II. Paul's Teaching for the Thessalonians [4 - 5:22]

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                                  III. Conclusion [5:23-28]

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                                  +

                                  A. Benediction [5:23-24]

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                                  B. Final Instructions [5:25-28]

                                  +
                                  +

                                  Observations/Notes

                                  +
                                    +
                                  • This is a very personal, encouraging letter that shows Paul's pastoral heart.
                                  • +
                                  • There are no direct, Old Testament quotes throughout this entire letter.
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                                  † There is a copy of the Delphi inscription available here and a translation here

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                                    1 Timothy

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                                    Authorship and Audience

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                                    This letter was written by the Apostle Paul (1:1) to Timothy (1:2) who had been left in Ephesus to correct false teaching in the Church (1:3-7).

                                    +

                                    Date and Context

                                    +

                                    The events described in this book do not overlap with any of those mentioned in the book of Acts which leads scholars to believe one of two things. Either Paul did not write the book (and the book was likely not written during Paul's lifetime), or Paul wrote this letter after the events recorded in the book of Acts. I believe the latter view is more likely as Paul himself hints that he will be released from prison in Philippians 1:25-26 and 2:24 as well as Philemon 22. Thus, this letter was likely written after Paul was released from his first, Roman imprisonment around 63-64 AD.

                                    +

                                    Theme(s)

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                                      +
                                    • Instructions for leaders/teachers. As this book was written to a young leader/teacher in the early Church, this book is helpful in providing instructions for young leaders. While we must remember the author, audience, and context in which this book was written, it is appropriate to note that even teachers today can glean from this instructive and personal letter.
                                    • +
                                    • Right conduct in the church. As noted in point III of the outline below, Paul spends over two chapters (1 Timothy 2 - 4:5) discussing "how one ought to conduct himself in the household of God" (1 Timothy 3:15). This is a central theme that underlies most of the general teaching Paul provides and the specific instructions given to Timothy later in the book.
                                    • +
                                    +

                                    Outline

                                    +

                                    0. Greeting [1:1-2]

                                    +

                                    I. Introduction: God's Glory Shown Through His Mercy and Grace [1:3-17]

                                    +

                                    II. Timothy's Mission [1:18-20]

                                    +

                                    III. Right Conduct in the Church [2 - 4:5]

                                    +
                                    +

                                    A. Quiet, Prayerful Lives [2]

                                    +

                                    B. Elders [3:1-7]

                                    +

                                    C. Deacons [3:8-13]

                                    +

                                    D. The Need to Teach These Things [3:14 - 4:5]

                                    +
                                    +

                                    IV. Instructions for Timothy (as a Teacher) [4:6 - 6:19]

                                    +
                                    +

                                    A. Be Disciplined [4:6-16]

                                    +

                                    B. Honor the Elderly/Widows [5:1-16]

                                    +

                                    C. Honor Elders [5:17-22]

                                    +

                                    D. Misc. Instructions [5:23-25]

                                    +

                                    E. Instructions for Slaves [6:1-2]

                                    +

                                    F. Things to Flee [6:3-10]

                                    +

                                    G. Things to Pursue [6:11-16]

                                    +

                                    H. Instructions for the Rich [6:17-19]

                                    +
                                    +

                                    V. Closing [6:20-21]

                                    +

                                    Observations

                                    +
                                      +
                                    • 1 Timothy is one of three books that make up the "Pastoral Epistles" (1 Timothy, 2 Timothy, Titus) which were written by Paul to Timothy and Titus who were pastors at Ephesus and Crete respectively.
                                    • +
                                    • As noted by many critics of the book, the pastoral epistles contain different language from many of Paul's other letters. Some go so far as to say that this disproves Pauline authorship, but this is founded in the invalid assumption that an author must (and can only) use the same words and constructs throughout everything he/she writes regardless of the audience and genre of the written work. In other words, it is perfectly reasonable to that Paul would write differently in a personal letter later in his life than in a letter to an entire church early in his life (e.g. Galatians).
                                    • +
                                    • It is very evident from this letter how well Paul knew Timothy. Verses like 1:18, 5:23, and 6:20 are reminders of the close relationship they shared.
                                    • +
                                    • 1 Timothy 5:18 is particularly interesting as Paul quotes Luke 10:7 along side of Deuteronomy 25:4 as "scripture". In this way, Paul affirms that Luke's gospel account should be recognized as scripture and is worthy of being used with the Old Testament scriptures. Paul makes similar references to Luke's gospel in 1 Corinthians 11:24-25 (see the notes on 1 Corinthians for more details).
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                                      2 Corinthians

                                      +

                                      Authorship and Audience

                                      +

                                      Per 2 Corinthians 1:1 and the numerous biographical details throughout the text, even the most liberal scholars to not deny that the Apostle Paul wrote this letter.

                                      +

                                      Date and Context

                                      +

                                      2 Corinthians was written after 1 Corinthians probably sometime between 55-57 AD. Based on 2 Corinthians 2:1, it appears that Paul had visited Corinth between 1 Corinthians and 2 Corinthians and the visit was one of sorrow (the NIV calls it a "painful visit") for Paul and probably for the Corinthian believers.

                                      +

                                      Theme(s)

                                      +
                                        +
                                      • A Pleading Pastor's Personal Letter. Given the emotional, pastoral nature of this letter, I believe this is the best way to characterize it. Paul is 'wearing his heart on his sleeve', so to speak, and both pleads for the audience while defending his own legitimacy and apostleship.
                                      • +
                                      +

                                      Outline

                                      +

                                      0. Greeting [1:1-11]

                                      +

                                      I. Paul's Ministry [1:12 - 7:16]

                                      +

                                      II. Encouragement for Giving [8 - 9]

                                      +

                                      III. Defense of Paul's Apostleship and Ministry [10 - 12:13]

                                      +

                                      IV. Examine Yourselves [12:14 - 13:10]

                                      +

                                      V. Conclusion [13:11-14]

                                      +

                                      Observations/Notes

                                      +
                                        +
                                      • This letter is the most personal of Paul's letters both in content and tone. In this letter, we get more details about Paul himself than any other letter and the entire letter is filled with emotion.
                                      • +
                                      • While I have no quantifiable measurement of this, I find this book to be the choppiest, least smooth letter out of all of Paul's letters.
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                                        2 Thessalonians

                                        +

                                        Authorship and Audience

                                        +

                                        Paul, accompanied by Silvanus and Timothy, wrote this letter to the church in Thessalonica (see 1:1).

                                        +

                                        Date and Context

                                        +

                                        This book was likely written shortly (probably a matter of months) after the first letter as it appears that Paul was still in Corinth with Silvanus and Timothy. If Paul is, indeed, writing this letter from Corinth, it would have been written sometime between 50 and 52 A.D. (refer to the "Date and Context" section for 1 Thessalonians for more details on why this is the case). It is most likely that the letter was written to the very end of Paul's time in Corinth, thus sometime between 51 and 52 AD.

                                        +

                                        Theme(s)

                                        +
                                          +
                                        • Return of Christ. Like 1 Thessalonians, this book deals with eschatology (the study of the end times). In particular, 2 Thessalonians provides details about what will happen before Christ returns when the so-called Man of Lawlessness is revealed. Like the first letter, this letter is concerned with how we live in light of Christ's return (2:13-15).
                                        • +
                                        • Living a Disciplined Life. This letter is concerned that the Thessalonians live disciplined lives as discussed in 3:6-15. This passage is one of many that sets the standard for a Christian's work-ethic and discipline.
                                        • +
                                        +

                                        Outline

                                        +

                                        0. Introduction [1:1-2]

                                        +

                                        I. Persevering Through Affliction [1:3-12]

                                        +

                                        II. Return of Christ: The Day of the Lord [2:1-15]

                                        +

                                        III. Bridge [2:16 - 3:5]

                                        +
                                        +

                                        A. Benediction [2:16-17]

                                        +

                                        B. Prayer Requests [3:1-5]

                                        +
                                        +

                                        IV. Exhortation: Live a Disciplined Life [3:6-15]

                                        +

                                        V. Conclusion [3:16-18]

                                        +
                                        +

                                        A. Benediction [3:16]

                                        +

                                        B. Closing [3:17-18]

                                        +
                                        +

                                        Observations/Notes

                                        +
                                          +
                                        • The word "glory" or "glorified" is mentioned five times in this book. Verses 1:9 and 2:14, taken together, teach that the presence (or absence) of Christ's glory is part of what differentiates heaven from hell.
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                                          2 Timothy

                                          +

                                          Authorship and Audience

                                          +

                                          This letter was written by Paul (1:1) to Timothy (1:2).

                                          +

                                          Date and Context

                                          +

                                          As Paul was writing this letter from prison (1:16-18; 2:9), it was likely written around 66-67 A.D. during Paul's second, Roman imprisonment.

                                          +

                                          Theme(s)

                                          +
                                            +
                                          • Be Faithful! One of the key themes of this book is an underlying admonition, plea, and charge that Timothy remain faithful. This book answers questions like "Faithful to what?", "Why should I/Timothy be faithful?", and "How can I/Timothy be faithful?" which are all designed to encourage and support Timothy in his faith and teaching.
                                          • +
                                          +

                                          Outline

                                          +

                                          0. Greeting [1:1-2]

                                          +

                                          I. Timothy Encouraged to Remain Faithful [1:3 - 2:7]

                                          +

                                          II. Instructions for Timothy [2:8 - 4:5]

                                          +
                                          +

                                          A. Remember the Gospel [2:8 - 13]

                                          +

                                          B. Remind Others of the Gospel [2:14-15]

                                          +

                                          C. Avoid Wordly/Empty Speech [2:16-19]

                                          +

                                          D. Sanctify Your House [2:20-26]

                                          +
                                          +

                                          A. Analogy of a House [2:20-21]

                                          +

                                          B. Flee Lust and Pursue Righteousness [2:22]

                                          +

                                          C. Flee "foolish and ignorant speculations" and Graciously Teach Truth [2:23-26]

                                          +
                                          +

                                          E. The Course of the World [3:1-9]

                                          +

                                          F. Paul's Example and Charge to Timothy [3:10-4:5]

                                          +
                                          +

                                          A. Paul's Example of Perseverance and Faithfulness through Opposition [3:10-13]

                                          +

                                          B. The Foundation for Perseverance and Faithfulness: Scripture [3:14-17]

                                          +

                                          C. A Charge to Perseverance and Faithfulness [4:1-5]

                                          +
                                          +
                                          +

                                          III. Personal Admonitions [4:6-21]

                                          +

                                          IV. Final Benediction [4:22]

                                          +

                                          Observations/Notes

                                          +
                                            +
                                          • 2 Timothy is more than likely Paul's last letter. Paul is not hopeful of being released from his imprisonment (4:6) and, as such, is:
                                              +
                                            1. Joyful in the hope and rewards which await him (4:6-8).
                                            2. +
                                            3. Intent on passing the Gospel on to the next generation (and ensuring they do the same) (2:2-7).
                                            4. +
                                            +
                                          • +
                                          • When Paul says "last days" in 2 Timothy 3:1, we need to keep in mind that the "last days" began at Pentecost as Peter points out in his sermon (refer to the entirety of Acts 2, specifically Acts 2:16-17). That is to say, we should not be surprised to see "lovers of self, lovers of money" and the like. These have always been and will continue to be all the more until Christ returns and starts His kingdom here on earth.
                                          • +
                                          • This book reminds us of the apparent frailty of the Church. If Timothy and those in his generation had failed to pass on the Gospel, it seems that the Church would no longer exist today. I say "apparent" and "it seems" because in the same breath that we rightly underscore the role of faithful men in the life and perpetuation of the Church, we must also highlight God's sovereignty over the Church (see Colossians 2:18-19 and Ephesians 1:15-23). I do not believe that the Church will disappear till Christ raptures her, but it is still tremendously important that each generation is faithful to pass the gospel on to the next.
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                                            Colossians

                                            +

                                            Authorship and Audience

                                            +

                                            As described in the first two verses of this book, the Apostle Paul wrote this book to the believers in Colossae. This letter was also to be passed on the to the believers in Laodicea to be read there and a letter which was also sent to Laodicea was to be read by the Colossians (see 4:16).

                                            +

                                            Date and Context

                                            +

                                            We know that Paul was in prison when he wrote this letter (see 4:10 and 18), but are not certain from which imprisonment he was writing. Many scholars have argued that this book was written during Paul's Roman imprisonment, but there are others who disagree. Regardless of when this was written, we know that Colossae was being inundated with false teaching(s) that celebrated the worship of Angels, asceticism, and keeping the traditions of man.

                                            +

                                            Theme(s)

                                            +
                                              +
                                            • Christ's Authority Over All Things. One of the underlying principles throughout the book of Colossians is that Christ has authority over everything. Be it the dominion of darkness (1:13), creation (1:15), the Church (1:18 and 2:19), every rule and authority (2:10 and 15), the "elementary principles of the world" (2:20), or cultural, ethnic, racial, social divisions (3:11 and 4:9), Christ has authority and power over it. Throughout this book, Paul will discuss the implications of Christ's authority as it relates to everything from the worship of angels (2:18) to the everyday life of a Roman family (3:18 - 4:1).
                                            • +
                                            +

                                            Outline

                                            +

                                            0. Introduction and Greeting [1:1-14]

                                            +

                                            I. Who is Christ? [1:15-23]

                                            +
                                            +

                                            A. Christ's Authority as it relates to... everything [1:15-20]

                                            +

                                            B. Christ's Authority as it relates to Paul and the Colossians [1:21-23]

                                            +
                                            +

                                            II. Paul's Labor for Christ and the Gentiles [1:24 - 2:7]

                                            +

                                            III. Christ's Authority Versus... [2:8-23]

                                            +
                                            +

                                            A. Philosophy and the traditions of man [2:8-12]

                                            +

                                            B. Our sins and "certificate of death" [2:13-14]

                                            +

                                            C. Rulers and authorities who stood against Christ [2:15]

                                            +

                                            D. Legalism/Adherence to Mosaic law [2:16-17]

                                            +

                                            E. "Self-abasement and the worship of angels" [2:18-19]

                                            +

                                            F. Asceticism [2:20-23]

                                            +
                                            +

                                            IV. Resurrection Living (or: Living in Light of Christ's Authority) [3:1 - 4:6]

                                            +

                                            V. Personal Greetings and Conclusion [4:7-18]

                                            +

                                            Observations/Notes

                                            +
                                              +
                                            • When Christ is called the "firstborn" ("πρωτότοκος") of all creation and of the dead, it is not suggesting that Christ is a created being who was born at some point in the past. It is instead underscoring Christ's headship and preeminence. This is evidenced by the fact that the phrase "firstborn" is used of the Messiah in Psalm 89:27 and indirectly in Psalm 2:7. Hebrews 1:1-14 is in many ways a parallel passage with Colossians 1:15-20, and Hebrews 1:4-6 refers to Christ as both "son" (quoting Psalm 2:7 and 2 Samuel 7:14) and "firstborn".

                                              +
                                            • +
                                            • Colossians 2:16-17 provides a descriptive image that highlights the authority and preeminence of Christ. Paul first points out that things like keeping the Sabbath, celebrating new-moon sacrifices and festivals, and keeping regulations regarding food and drink are all a "shadow of what is to come". The "substance", that is the object of which the shadow is indicative, is Christ. All of the legal regulations provided in the Old Testament were a "shadow" that ultimately points to Christ. This means that Christ is what is significant and not the keeping of the Old Testament regulations.

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                                              Ephesians

                                              +

                                              Authorship and Audience

                                              +

                                              Paul (see 1:1) wrote this book possibly to the Church in Ephesus (see 1:1 and one of the notes below that deals with the intended audience of this book). Regardless of the exact, geographic location of the audience, it is clear that Paul was writing to Gentiles. Numerous times, mostly in the first three chapters, Paul differentiates between the Jews and his audience (see 1:12-13, 2:11, 2:13, 2:19, 3:1).

                                              +

                                              Date and Context

                                              +

                                              This letter, known as a prison epistle, was likely written while by Paul while he was imprisoned in Rome between 60 and 62 AD.

                                              +

                                              Theme(s)

                                              +
                                                +
                                              • The Church One of the primary themes in this book is the Church. This first half of the book covers its formation, both from the perspective of God's eternal, global plan in chapter one and God's personal salvation of individuals in chapter two, its purpose, and its composition. The second half of the book addresses the implications of being part of the Church. In other words, how those who have put their faith in Jesus Christ must live now that they are part of the Church. This is a powerful letter both theologically and pragmatically.
                                              • +
                                              +

                                              Outline

                                              +

                                              0. Greeting [1:1-2]

                                              +

                                              I. God's Plan for Believers and the Church [1:3 - 3:21]

                                              +
                                              +

                                              A. God's Loving Work on Behalf of Mankind [1:3-23]

                                              +

                                              B. God's Loving Work on Behalf of Individuals [2]

                                              +
                                              +
                                                +
                                              1. God's Work in the Life of an Individual Believer [2:1-10]

                                                +
                                              2. +
                                              3. God's Work in Uniting All Believers into the Church [2:11-22]

                                                +
                                              4. +
                                              +
                                              +

                                              C. Paul's Revelatory Ministry to the Gentiles [3:1-19]

                                              +

                                              D. Doxology [3:20-21]

                                              +
                                              +

                                              II. Walking in a Manner Worthy of God's Plans [4 - 6:20]

                                              +
                                              +

                                              A. Walking in Both Unity and Uniqueness within the Church [4:1-16]

                                              +

                                              B. Walking Differently than the Gentiles [4:17 - 5:21]

                                              +
                                              +
                                                +
                                              1. Have a Renewed Mind [4:17-24]

                                                +
                                              2. +
                                              3. Implications of a Renewed Mind [4:25 - 5:2]

                                                +
                                              4. +
                                              5. Walk in Light [5:3-14]

                                                +
                                              6. +
                                              7. Walk in God's Will [5:15-21]

                                                +
                                              8. +
                                              +
                                              +

                                              C. Implications of God's Plans and Our New Lives on Every Aspect of Life [5:22 - 6:9]

                                              +
                                              +
                                                +
                                              1. Implications of Marriage [5:22-33]

                                                +
                                              2. +
                                              3. Implications for Children [6:1-3]

                                                +
                                              4. +
                                              5. Implications for Fathers [6:4]

                                                +
                                              6. +
                                              7. Implications for Slaves [6:5-8]

                                                +
                                              8. +
                                              9. Implications for Masters [6:9]

                                                +
                                              10. +
                                              +
                                              +

                                              D. Final Encouragement [6:10-20]

                                              +
                                              +
                                                +
                                              1. Put on the Armor of God [6:10-17]

                                                +
                                              2. +
                                              3. Pray! [6:18-20]

                                                +
                                              4. +
                                              +
                                              +
                                              +

                                              III. Conclusion [6:21-24]

                                              +
                                              +

                                              A. Personal Note [6:20-22]

                                              +

                                              B. Benediction [6:23-24]

                                              +
                                              +

                                              Observations/Notes

                                              +
                                                +
                                              • Some early manuscripts of Ephesians do not include the word "Ephesus" in 1:1 which leads some scholars to say that this letter may have been an 'encyclical' (a work meant to be circulated and passed around from church to church).
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                                                Galatians

                                                +

                                                Authorship and Audience

                                                +

                                                This letter was written by Paul to the churches in Galatia which were made up of primarily Gentile believers.

                                                +

                                                Date and Context

                                                +

                                                This letter was likely written sometime around 49 AD. There is some debate as to whether Paul's visit to Jerusalem described in Galatians 2:1-10 was his attendance at the Jerusalem Council in Acts 15:4 or Paul's earlier visit to Jerusalem when delivering the money he collected for the poor as noted in Acts 11:30. While there are some difficult questions associated with both views, I believe that the book was most likely written before the Jerusalem Council. Regardless of the exact chronology, Paul was writing to the Galatian believers who were dealing with false teaching from so called 'Judiazers' who were teaching that true believers needed to follow Mosaic law in order to be saved and sanctified. Thus, Paul writes this letter to clarify the purpose of the law and the true means of salvation.

                                                +

                                                Theological Themes

                                                +

                                                The letter to the Galatians can be summed up as a contrast between two teachings:

                                                +
                                                  +
                                                1. Gospel according to man
                                                2. +
                                                3. Gospel according to Paul (and the Apostles)
                                                4. +
                                                +

                                                All in all, the main point of this letter is to define what the Gospel is and what the Gospel is not. Continually throughout this letter, Paul will contrast three, key differences between the gospel according to man and the true Gospel taught by Paul:

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                                                Gospel according to manGospel according to Paul
                                                Powered by:FleshSpirit
                                                Leads to:SlaveryFreedom
                                                Means to Righteousness:LawFaith
                                                +
                                                  +
                                                • Law vs. Faith In this letter, Paul is writing to refute the mistaken belief that Christians need to adhere to, at least parts of, the Law (this is referring to the Mosaic law, especially circumcision) in order to be truly saved. Paul establishes that the Gospel revealed to him by Christ leads to righteousness when believed in faith (with no works of the Law required) and even in the Old Testament, righteousness was through faith. Paul provides the Galatians with a wonderful explanation of the role of the Mosaic law in the plan of God in chapters three and four.
                                                • +
                                                • Slavery vs. Freedom This letter establishes the foundational principle that believers in Christ are free from slavery to the law and any other restrictions as means by which they must earn/achieve salvation. This principle is often called Christian Liberty and Paul will explain why Christians have freedom in Christ (3:10-14) and how it ought to be used (see 5:13).
                                                • +
                                                • Flesh vs. Spirit The Judiazers were telling the believers in Galatia that they had to do something in their flesh (meaning physical bodies) in order to earn salvation (3:3, 5:2, 5:4). Paul points out that salvation and the Christian life itself is not based on keeping the law in the flesh, but on walking in the Spirit (3:3, 5:4-6). Latter in the letter, Paul uses the term 'flesh' to refer not just to our physical bodies, but specifically to the sin nature made manifest in our bodies. He contrasts this sinful flesh with the Spirit in passages like 5:13-26.
                                                • +
                                                +

                                                Outline

                                                +

                                                0. Introduction [1:1-5]

                                                +

                                                I. Paul Defends his Gospel and The Role of Faith Therein [1:6 - 2:21]

                                                +

                                                II. Faith, Law, and Righteousness [3:1 - 5:1]

                                                +

                                                III. How to Live Out Our Freedom Through the Spirit, by Faith [5:2-26]

                                                +

                                                IV. Interpersonal Principles [6:1-10]

                                                +

                                                V. Conclusion [6:11-18]

                                                +

                                                Observations

                                                +
                                                  +
                                                • We see a glimpse into the workings of the early church and a reminder that even the Apostles were not perfect in Galatians 2:11-15. Here, Paul records his confrontation with the Apostle Peter when Peter was hypocritically "fearing the party of the circumcision" (2:12).
                                                • +
                                                • From this letter, we get a good sense of the true authority behind the Gospel message... it isn't authoritative because of any merit in the one proclaiming it, but because Christ Himself is revealing it as noted in 1:11-12 (see also 1:8-9).
                                                • +
                                                • Paul's argument in the first two chapters is a wonderful example of persuasive writing in that it simultaneously addresses multiple 'layers'. For example, in Galatians 2:1-10 he establishes the credibility of his message by describing the history of his conversion while laying the groundwork for the argument he will address later in the book (namely, whether or not circumcision is a requirement for Christians). He even throws in a little jab at those who judge people based on reputation more than content in 2:6.
                                                • +
                                                • In Galatians 2:2, I do not believe Paul is concerned that he was preaching the wrong gospel in the sense that his view of Christ and Christ's role in salvation was incorrect; he is referring to the way he is communicating it to the Gentiles and the implications of his gospel for Gentiles. I'm basing this opinion on the following logic: First, if Paul were concerned with preaching a false gospel, I do not think he would have waited fourteen years (see Galatians 2:1) before addressing it. I believe Paul waits fourteen years because he wants to get input from the Apostles on recent phenomena (namely, Gentiles coming to faith in Christ and the Judiazer movement). Second, notice in Galatians 2:2 that his question specifically deals with the gospel which he "preach[es] among the Gentiles". Paul isn't concerned that salvation is possible apart from repentance and faith in the finished work of Christ; he is concerned that he and the apostles are teaching the same implications of the gospel for Gentile believers.
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                                                  Pauline Epistles

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                                                  (Romans - Philemon)

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                                                    Philemon

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                                                    Authorship and Audience

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                                                    Written by Paul to Philemon (vs. 1), a Christian in Colosse, along with Apphia and Archippus (2).

                                                    +

                                                    Date and Context

                                                    +

                                                    Philemon was a relatively wealthy man who owned a slave named "Onesiumus". It appears from the text that this slave had run away from Philemon and had found Paul, who was imprisoned in Rome. While with Paul in Rome, Onesiumus became a believer (10) and became useful to Paul in his ministry (11 and 13). Paul then sends Onesiumus back to his master in hopes that:

                                                    +
                                                      +
                                                    1. The relationship between Philemon and Onesiumus can be mended (10, 15-19).
                                                    2. +
                                                    3. Philemon will send Onesiumus back to help serve Paul in his ministry (12-14, 20).
                                                    4. +
                                                    +

                                                    Theme(s)

                                                    +
                                                      +
                                                    • The ground is level at the foot of the Cross. One of the foundational themes of this book is that, in Christ, a slave and his/her master can both worship together as equals before Christ. Once you have spiritual life in Christ, your primary identity is not defined by your social, economic, or political status, but by the fact that you are in Christ. As it is often said: "The ground is level at the foot of the cross".
                                                    • +
                                                    +

                                                    Outline

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                                                    0. Introduction [1-3]

                                                    +

                                                    I. Philemon's Godly Reputation [4-7]

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                                                    II. Paul's Appeal [8-21]

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                                                    +

                                                    A. Paul's Right to Demand [8-9]

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                                                    B. Paul's Desire that Onesiumus Minister with Him [10-14]

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                                                    C. Paul's Plea that Philemon Forgive Onesiumus as a Brother in Christ [15-20]

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                                                    D. Conclusion of the Plea: Paul's Confidence in Philemon [21]

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                                                    +

                                                    III. Final Instructions [22]

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                                                    IV. Closing [23-25]

                                                    +

                                                    Observations/Notes

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                                                      +
                                                    • The mode of argumentation used by Paul in this letter is very interesting. It highlights the personal relationship Paul had with Philemon and reinforces the power of doing something from goodwill rather than compulsion (8-9).
                                                    • +
                                                    • In a lecture on this book, Martin Luther referred to some verses in this letter saying: "This is good flattery; but it is holy, because it proceeds as in Christ."[1].
                                                    • +
                                                    • For more on what the Bible has to say to slaves and masters, read Ephesians 6:5-9 and Colossians 3:22 - 4:1.
                                                    • +
                                                    • Onesiumus's name means "useful", "beneficial", or "profitable". Paul makes a play on his name in verse 20: "Yes, brother, let me benefit [ὀναίμην] from you in the Lord; refresh my heart in Christ." (emphasis and greek text added).
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                                                      Philippians

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                                                      Authorship and Audience

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                                                      This letter was written by Paul to the believers in Philippi.

                                                      +

                                                      Date and Context

                                                      +

                                                      This book was most likely written from prison in Rome between 60 and 62 AD.

                                                      +

                                                      Theme(s)

                                                      +

                                                      I argue that the thesis of Philippians is given in 1:27-30. As such, I break the book down into two primary themes:

                                                      +
                                                        +
                                                      • Live as Citizens of Heaven (vs. 27). Paul stresses the importance and means of living in a way that is worthy of the Gospel to which believers have been called.

                                                        +
                                                      • +
                                                      • Handle Opposition Well (vs. 28-30). Paul also encourages believers in Philippi to handle suffering and false teachers well (that is, appropriately). I believe one of the reasons Paul mentions "joy" and "rejoice" so much throughout this letter is to highlight the fact that joy and rejoicing are appropriate responses even when suffering. Recall from Acts 16:22–34 that Paul and Silas had dramatically modeled this kind of rejoicing when they spent part of a night in the Philippian prison. Additionally, Paul wants to make sure that the Philippians respond well to false teachers by not letting such teachers draw them off course, away from the true Gospel.

                                                        +
                                                      • +
                                                      +

                                                      Outline

                                                      +

                                                      0. Introduction [1:1-2]

                                                      +

                                                      I. Thanksgiving [1:3-26]

                                                      +

                                                      II. Thesis [1:27-30]

                                                      +

                                                      III. Living on Earth as Citizens of Heaven [2:1-18]

                                                      +

                                                      IV. Personal Aside [2:19-30]

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                                                      V. Be Aware of Who You Follow [3 - 4:9]

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                                                      +

                                                      A. Preface (or A Defense of Reiteration) [3:1]

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                                                      B. Bad Examples: False Teachers [3:2-6]

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                                                      C. Good Examples: Paul and Those Who Press On [3:7-16]

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                                                      D. Exhortation to Follow Good Examples [3:17 - 4:9]

                                                      +
                                                      +

                                                      VI. Closing [4:10-23]

                                                      +
                                                      +

                                                      A. Philippians' Testimony [4:10-20]

                                                      +

                                                      B. Closing Greetings [4:21-23]

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                                                      +

                                                      Observations/Notes

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                                                        +
                                                      • As mentioned in one of the themes above, the words joy or rejoice appear throughout this book (a combined 14 times in the NASB). Because of this, many people claim it is the/a central theme of the book. While I do not see joy as one of the primary themes, Philippians certainly gives us a glimpse into the basis for Paul's joy (2:2, 2:17, 4:1) even in the midst of suffering.
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                                                        Titus

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                                                        Authorship and Audience

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                                                        This letter was written by the Apostle Paul (1:1) to Titus (1:4) who was in Crete to help "set in order" the church (1:5).

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                                                        Date and Context

                                                        +

                                                        The traditional view is that this book was written at the same time as 1 Timothy. This is evidenced by the fact that both books share "many affinities".1 If this is the case, this book was written by Paul likely around 63-64 AD, after he was released from his first Roman imprisonment.2 Paul is writing this letter out of compassion for both Titus and the Cretan church.

                                                        +

                                                        Literary Context

                                                        +

                                                        Titus is one of three books that make up the "Pastoral Epistles" (1 Timothy, 2 Timothy, Titus); Paul wrote these letters to Timothy and Titus who were pastors at Ephesus and Crete respectively. Titus is very similar in themes to 1 Timothy and it has a couple wonderful presentations of the Gospel in it.

                                                        +

                                                        Theme(s)

                                                        +
                                                          +
                                                        • Living in light of the gospel in every station of life. Like 1 Timothy, Paul spends a lot of time talking about how believers should live in light of the gospel. For Paul, there is no disconnect between the gospel and our daily lives. Additionally, Paul applies the gospel to people in different stations of life like the old and young, men and women, slave and free-men. This emphasizes the fact that the impact of the gospel is far-reaching and should impact every part of our lives.
                                                        • +
                                                        • The dangers of false and distracting teaching. In two places (1:10-16 and 3:9-11), Paul warns Titus of the dangers of engaging in the talk of "rebellious men" (1:10) and "foolish controversies" (3:9). False teaching is dangerous because it is motivated by a desire for "sordid gain" (1:11) and its teachers are rendered "detestable" and "worthless" (1:16). Paul also warns Titus against what I call 'distracting teaching'. These include the "foolish controversies and genealogies" referenced in 3:9-11. Unlike wholesome, faithful doctrine (see 3:8), these distracting teachings are "unprofitable" and lead to strife and sin.
                                                        • +
                                                        +

                                                        Outline

                                                        +

                                                        0. Introduction [1:1-4]

                                                        +

                                                        I. Titus's Mission [1:5-16]

                                                        +
                                                        +

                                                        A. Appointing Elders [1:5-9]

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                                                        B. Opposition [1:10-16]

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                                                        +

                                                        II. Sound Doctrine [2:1 - 3:11]

                                                        +
                                                        +

                                                        A. Sound Doctrine in Every Station of Life [2]

                                                        +

                                                        B. General Admonitions [3:1-11]

                                                        +
                                                        +

                                                        III. Closing [3:12-15]

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                                                        Observations

                                                        + +

                                                        Notes

                                                        +

                                                        1. "Titus, Epistle to," Easton's Bible Dictionary, accessed May 12, 2018, http://eastonsbibledictionary.org/3684-Titus_Epistle_to.php.

                                                        +

                                                        2. "Titus," Grace to You, July 12, 2010, accessed May 12, 2018, https://www.gty.org/library/bible-introductions/MSB56/.

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                                                          1 Samuel

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                                                          The books we know as First and Second Samuel were one book in early manuscripts. In these notes, the two books are treated separately, but this distinction is artificial.

                                                          +

                                                          Authorship and Audience

                                                          +

                                                          According to Jewish tradition, Samuel wrote First Samuel chapters one through twenty four while Gad and Nathan finished the rest of First Samuel and all of Second Samuel.1 The primary difficulty with this claim is that 1 Samuel 27:6 implies that the author (or editor) was writing during the time of the divided monarch. Thus, First and Second Samuel could not have been written in their final forms by Samuel, Nathan, or Gad because none of them lived during the time of the divided monarchy. It is certainly possible that the books we know as First and Second Samuel incorporated writings and accounts from Samuel, Nathan, and Gad, but the final author (or editor) remains unknown to us.2.

                                                          +

                                                          Date and Historical Context

                                                          +

                                                          Assuming this book was written during the time of the divided monarchy, it was probably written ca. 931–722 BC.3

                                                          +

                                                          Literary Context

                                                          +

                                                          The book of Samuel continues from Judges as the first, main character (Samuel) is a judge (see 1 Samuel 7:15). The book of Judges graphically presents Israel's need for a Godly king. In the book of Samuel, we see two kings: Saul and David. Based on 1 Samuel 9:2, we know that Saul was very handsome and looked, outwardly, like a king. Throughout Saul's reign, however, we find that he is not faithful to God and is, therefore, not a good king. Next we have King David who has a heart that longs to seek and honor God (see 1 Samuel 16:7). David is presented as the solution to the problem identified in Judges; this is the Godly king that Israel has needed. In Second Samuel, God makes a covenant with David and promises that one of David's seed will rule forever. This is fulfilled in the New Testament in the person of Jesus Christ (see Luke 1:32 and Revelation 22:3, 22:16).

                                                          +

                                                          Outline

                                                          +

                                                          I. Samuel [1:1 - 8:22]

                                                          +
                                                          +

                                                          A. Hannah's Son [1:1 - 2:11]

                                                          +

                                                          B. Samuel Contrasted with Eli's Sons [2:12 - 3:21]

                                                          +

                                                          C. Isreal's Unfaithful Battle: Defeat and Capture of the Ark [4:1 - 7:2]

                                                          +

                                                          D. Israel's Faithful Battle: Victory and Samuel's Judgeship [7:3 - 8:3]

                                                          +

                                                          E. Israel Asks for a King [8:4-22]

                                                          +
                                                          +

                                                          II. Saul [9 - 15]

                                                          +
                                                          +

                                                          A. Saul is Chosen [9:1 - 10:27]

                                                          +

                                                          B. Saul's First Victory [11:1-13]

                                                          +

                                                          C. Samuel's Farewell Speech [11:14 - 12:25]

                                                          +

                                                          D. Saul's Failures [13:1 - 15:35]

                                                          +
                                                          +
                                                            +
                                                          1. Hasty Offering [13:1-14]

                                                            +
                                                          2. +
                                                          3. Foolish Vow [13:15 - 14:52]

                                                            +
                                                          4. +
                                                          5. Blatant Disobedience [15:1-35]

                                                            +
                                                          6. +
                                                          +
                                                          +
                                                          +

                                                          III. David [16 - 31]

                                                          +
                                                          +

                                                          A. David Chosen [16]

                                                          +

                                                          B. David and Goliath [17]

                                                          +

                                                          C. David Pursued by Saul [18:1 - 27:12]

                                                          +
                                                            +
                                                          • Notice that throughout this time, David and Jonathan (the heir to Saul's throne) become close friends.
                                                          • +
                                                          +

                                                          D. Saul Seeks Council from a Medium [28]

                                                          +

                                                          E. David's Challenges in Philistia [29:1 - 30:31]

                                                          +

                                                          F. Saul and His Sons Die [31]

                                                          +
                                                          +

                                                          Theological Themes

                                                          +

                                                          Each of the themes below are introduced in Hannah's prayer in 1 Samuel 2:1-10.

                                                          +
                                                            +
                                                          • God has ultimate control. God's power and control is celebrated in Hannah's prayer and is later demonstrated when God defeats the Philistines and one of her gods without an army and causes David to defeat Goliath. As Hannah prayed: "not by might shall a man prevail" (2:9).
                                                          • +
                                                          • God considers the heart. Throughout this book, there is a lot of emphasis on a person's heart. Starting in 2:3, we see that with God "actions are weighed". According to Samuel, God is looking for "man after His own heart" (1 Samuel 13:14). After rejecting Saul, God Himself says "man looks at the outward appearance, but the LORD looks at the heart" (16:7). There are many examples in this book of people doing good external things while their hearts are not right with God (e.g. Hophni and Phineas carrying the ark into battle in 4:4).
                                                          • +
                                                          • God reverses situation and uses unexpected means to accomplish His ends. Because God is in control and considers a man's heart, He does things which are unexpected. We would expect a nine-foot tall soldier trained in combat since childhood to defeat a small shepherd boy, but the powerful God who considers the heart has other plans (see 1 Samuel 17:45-47).
                                                          • +
                                                          • God will appoint a king. The last verse of Hannah's prayer (2:10) is fascinating because Israel did not yet have a king (although the rules of kingship were given in Deuteronomy 17:14-20 and rule was promised to Judah in Genesis 49:10). It demonstrates her understanding and confidence that God would appoint a king through whom He would judge the world and exact justice. In the rest of 1 Samuel, we witness the beginning of kingship in Israel and get to see what kind of king God desires.
                                                          • +
                                                          +

                                                          Observations

                                                          +
                                                            +
                                                          • The name of one of Eli's sons is "Phineas" which is an ironic reference to the faithful priest in Numbers 25. Unlike the first Phineas, Eli's son is neither faithful nor jealous for God's glory; in fact, he robs God of the glory through his disregard for the sacrificial system (2:12-17).
                                                          • +
                                                          • When we read of the remarkable friendship between David and Jonathan, keep in mind that Jonathan was the next in line for the throne as Saul's heir. In 1 Samuel 18:4, Jonathan representatively hands the kingdom over to David by giving David his robe and armor.
                                                          • +
                                                            • +
                                                            • When Israel asks for a king in 1 Samuel 8, there are two major problems. First, Israel wants a king "like the other nations". The fact that Israel is trying to be "like the other nations" is a sign that they are probably not seeking to live as "a kingdom of priests and a holy nation" (Exodus 19:6). Second, there is an implicit assumption that having a king will alleviate the oppression they are facing from the nations around them. Israel thinks that if they have a king, they will no longer be oppressed. In reality, Israel is oppressed because they were not faithful to God (for example, see Joshua 23:6-13). Israel views a king as a way to get rid of the consequences of their sin without being faithful to God.
                                                            • +
                                                            +
                                                          • +
                                                          • This book makes it clear that David's right to the throne is legitimate and that he is not a usurper. Saul is always the aggressor in this book, David spares Saul's life on a couple occasions, and David mourns the death of Saul (at the beginning of Second Samuel). Additionally, Michael (Saul's daughter) marries David and Jonathan (Saul's son and the heir to Saul's throne) is a good friend of David's.
                                                          • +
                                                          +

                                                          Notes

                                                          +

                                                          1. "Babylonian Talmud: Tractate Baba Bathra," Babylonian Talmud: Baba Bathra 15, December 25, 2002, accessed November 17, 2017, http://come-and-hear.com/bababathra/bababathra_15.html.

                                                          +

                                                          2. "First Samuel," Grace to You, February 22, 2010, accessed November 17, 2017, https://www.gty.org/library/bible-introductions/MSB09.

                                                          +

                                                          3. Ibid.

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                                                            2 Samuel

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                                                            The books we know as First and Second Samuel were one book in early manuscripts. In these notes, the two books are treated separately, but this distinction is artificial.

                                                            +

                                                            Authorship and Audience

                                                            +

                                                            See the notes on First Samuel.

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                                                            Date and Historical Context

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                                                            See the notes on First Samuel.

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                                                            Literary Context

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                                                            Second Samuel continues to follow David's rise from the anointed king without a throne, to the king of Judah, to the king of all Israel. Second Samuel establishes the Davidic Covenant which elaborates on the nature and role of the 'Messiah' referenced in Genesis 49:8–12, Numbers 24:7–9, and Numbers 24:17–19. This Messiah gets woven into many of the prophetic books after 2 Samuel such as Isaiah (9:1-7), Ezekiel (37:24-28), and Hosea (3). In the New Testament, the genealogy in Matthew 1 is primarily designed to show the reader that Christ is from the line of David and is the Messiah (Matthew 1:23).

                                                            +

                                                            Outline

                                                            +

                                                            I. David's Rule Over Judah [1 - 4:12]

                                                            +

                                                            II. David's Successful Rule Over Israel [5:1 - 10:19]

                                                            +
                                                            +

                                                            A. David's Political Credentials [5]

                                                            +

                                                            B. David's Spiritual Credentials [6 - 7]

                                                            +

                                                            C. David's Victories [8]

                                                            +

                                                            D. David's Reign: Full of Victories, Justice, and Kindness [9 - 10]

                                                            +
                                                            +

                                                            III. David's Troubled Rule [11:1 - 20:26]

                                                            +
                                                            +

                                                            A. David, Bathsheba, and Uriah [11]

                                                            +

                                                            B. Nathan Confronts David [12:1-15]

                                                            +

                                                            C. David's Child Dies [12:16-23]

                                                            +

                                                            D. Solomon Born [12:24-25]

                                                            +

                                                            E. David's Cruelty [12:26-31]

                                                            +

                                                            F. Tamar (Davids Granddaughter) Raped [13:1-22]

                                                            +

                                                            G. Amnon (David's Son) Murdered and Absolam (David's Son) Flees [13:23-39]

                                                            +

                                                            H. Absolom Returns [14]

                                                            +

                                                            I. Absolam Rebels [15 - 19]

                                                            +

                                                            J. Sheba Rebels [20]

                                                            +
                                                            +

                                                            IV. Epilogue [21:1 - 24:25]

                                                            +

                                                            Theological Themes

                                                            +

                                                            Because 1 and 2 Samuel were originally one book, the themes for 1 Samuel also apply to 2 Samuel. In addition to the themes from 1 Samuel, there are a couple of themes that are specific to 2 Samuel:

                                                            +
                                                              +
                                                            • The Davidic Covenant. In 2 Samuel 7:8-17, God speaks through Nathan the prophet to reveal His plan and promises for David. These plans and promises are known as the 'Davidic Covenant'. The covenant lays out promises for the future including peace for Israel (10-11), the continuation of David's line (11), and a seed in David's line who will build a temple for God and reign forever (12-13). This covenant is significant because it ties the promises given to Abraham (e.g. Genesis 12) and Judah (Genesis 49:10-12) into one man (see Luke 1:31-33, 1:54-55, and 1:72-75) who will bring prosperity to reverse the curse on the earth given in Genesis 3:17-19 (Genesis 49:11-12 predicts this reversal). Looking forward in the Bible, the Davidic Covenant helps us understand what the Messiah will accomplish (as elaborated by later prophets and the book of Revelation).
                                                            • +
                                                            • The nature and effects of sin. Possibly more than any book before 2 Samuel, we get a graphic display of the effects of sin and its true nature. One scholar describes 2 Samuel 10-20 with the words "Sin and Punishment".1 The entire narrative swings from David's successful, victorious reign (chapters 1 - 9) to one of tumult and chaos (chapters 10 - 20), thus demonstrating the effects of David's sin (see 2 Samuel 12:10-12).

                                                              +

                                                              We see that nature of sin in Nathan's confrontation (2 Samuel 12:1-14) and David's confession (2 Samuel 12:13 and Psalm 51). Sin is defined by these men as despising God and His word (2 Samuel 12:9-10, 12:13, and Psalm 51:4). When we know something is wrong and still do it, this is not only disobedience of an external, objective morality; it is a demonstration that we despise God and His word.

                                                              +
                                                            • +
                                                            +

                                                            Observations

                                                            +
                                                              +
                                                            • After reading 1 Samuel and 2 Samuel chapters 1 - 9, we have a lot of hope for Israel. David is finally king and is ruling with righteousness (2 Sam. 8:15). He has received great promises in the Davidic covenant (2 Samuel 7) and has been defeating his enemies (2 Samuel 8). His sin with Bathsheba and Uriah, however, derails all of this success and is a reminder that, while David is not the man for the job, there will be someone from his line that comes to establish justice and succeed where David failed.
                                                            • +
                                                            +

                                                            Notes

                                                            +

                                                            1. Keys, Gillian, The wages of sin: a reappraisal of the 'succession narrative' (Sheffield, England: Sheffield Academic Press, . 1996), 127.

                                                            +

                                                            Philip J. Calderone, Dynastic oracle and suzerainty treaty: 2. Samuel 7, 8-16 (Manila: Loyola House of Studies, Ateneo de Manila University, 1966).

                                                            +

                                                            Rolf August. Carlson, David, the chosen King: a traditio-historical approach to the second book of Samuel (Stockholm: Almqvist and Wiksell, 1964).

                                                            +

                                                            Mary J. Evans, The message of Samuel (Downers Grove, IL: InterVarsity, 2004).

                                                            +

                                                            House of God or House of David The Rhetoric of 2 Samuel 7 (Sheffield Academic Pr, 2009).

                                                            +

                                                            Keys, Gillian. 1996. The wages of sin: a reappraisal of the 'succession narrative'. Sheffield, England: Sheffield Academic Press. http://public.eblib.com/choice/publicfullrecord.aspx?p=436632.

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                                                              Chronicles

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                                                              The books we know as 1 and 2 Chronicles were one book in early manuscripts. In these notes, the two books are treated as one for the sake of unity. In the notes below, I will refer to 1 and 2 Chronicles simply as "Chronicles".

                                                              +

                                                              Authorship and Audience

                                                              +

                                                              Jewish tradition holds that Ezra wrote this book. While some liberal scholars doubt this attribution, the similar themes throughout Chronicles and Ezra seem to indicate that one author/editor was involved.1 In the author's opinion, there is no compelling reason to assume that Ezra was not the author.Given that 1 and 2 Chronicles cover the history of Israel from Adam to exile, the direct audience is Israel.

                                                              +

                                                              Date and Historical Context

                                                              +

                                                              Chronicles ends with Cyrus allowing the first group of Israelites to return from exile. This occurred in 538 BC, so the book must have been written after that date. Assuming it was written by Ezra, it was probably written between 458 and 400 BC. When the author wrote the book, many Israelites had returned from exile to find their land and cities decimated. As they began the rebuilding process, this book would have served as a reminder that God wasn't done with His people yet.

                                                              +

                                                              Literary Context

                                                              +

                                                              Chronicles is fascinating as it starts with Adam and ends with the Babylonian exile. It encompasses the majority of Ancient Israelite history albeit with a very specific focus. Because it covers so much history, Chronicles ties in with many of the books before it and forms the background for most of the prophets who follow canonically. The last two verses in 2 Chronicles are used to start the book of Ezra. Chronicles is not quoted in the New Testament.

                                                              +

                                                              Outline

                                                              +

                                                              I. Selective Genealogy [1 Chronicles 1 - 9]2

                                                              +

                                                              II. Saul [10]

                                                              +

                                                              III. David [11 - 29:30]

                                                              +

                                                              IV. Solomon [2 Chronicles 1 - 9]

                                                              +

                                                              V. Kings of Judah [10 - 36:21]

                                                              +

                                                              VI. Return from Exile Proclaimed [36:22-23]

                                                              +

                                                              Theological Themes

                                                              +

                                                              If you mention the book of Chronicles to those familiar with the Bible, there are often negative reactions; usually for two reasons. First, the genealogies in chapters 1 through 9 and in other places throughout the book are daunting. Second, the it is easy to get caught into the mindset that Chronicles is simply a reiteration of what was presented in Kings and Samuel. Before jumping into the themes, I'd like to address these two, common complaints about Chronicles.

                                                              +

                                                              Regarding the first complaint, it is true that genealogies don't make great devotional, sermon, or bible study material, but reading long genealogies should cause us to ask why they are there. You don't have to enjoy genealogies, but you should ask why God thinks it is important enough to inspire the authors of scripture to record them. As to the second complaint, when you are reading the book of Chronicles, don't read it looking for things that are the same; look for things that are different. Sure, some of the content is similar, but there are different perspectives and emphases in Chronicles that make a different point. If you pay attention to what is added to or missing from a story in Chronicles versus Kings, a picture of the author's underlying objective will start to emerge. In fact, I believe that the best way to understand the theme of this book is to look at the unique emphases present in this book and not in Kings/Samuel.

                                                              +

                                                              There are three, major emphases in Chronicles:

                                                              +
                                                                +
                                                              • Emphasis on David's Line. In the Chronicles, the author only follows the kings of Judah who are continuing David's line. Kings of Israel are largely ignored and only mentioned as much as they interact with the kings of Judah.
                                                              • +
                                                              • Emphasis on Deuteronomic Fulfillment. In Deuteronomy , God promised blessings for those who follow the law and curses for those who do not (see Deuteronomy 27 and 28). Chronicles emphasizes the pattern of Godly kings being blessed and wicked kings being cursed. Note also that one of the curses promised for disobedience in Deuteronomy 28 is exile (see Deuteronomy 28:49-68 (be aware: this is an extremely graphic portion of scripture) and Deuteronomy 29:22-28).
                                                              • +
                                                              • Emphasis on the Temple/Priesthood. There is a lot of detail given about the preparation and construction of the temple as well as the genealogy and duties of the priesthood.
                                                              • +
                                                              +

                                                              Each of these emphases is pointing primarily at one, overarching theological theme:

                                                              +
                                                                +
                                                              • God has been, is, and will be Faithful. Chronicles is all about God's faithfulness. It holds in tension God's faithfulness to punish with His faithfulness to bring about His promises of a Messiah. In a strange way, the fact that God was faithful to punish Israel with exile provides hope that God will also be faithful to bring the Messiah. Chronicles is a record of God's faithfulness through Israel's history and an implicit call for Israel to trust in the faithful God.
                                                              • +
                                                              +

                                                              Observations

                                                              +
                                                                +
                                                              • While Chronicles does repeat the history found in Samuel and Kings, "over 55 percent of the material in Chronicles is unique" (meaning it is not found in Samuel or Kings).3 This demonstrates that the author is trying to make a specific point and is not simply writing another historical record of Israel.
                                                              • +
                                                              +

                                                              Notes

                                                              +

                                                              1. Pancratius C. Beentjes, Tradition and transformation in the Book of Chronicles (Leiden: Brill, 2008), 3.

                                                              +

                                                              2. The title for this section is taken from: "First Chronicles," Grace to You, August 18, 2016, accessed December 31, 2017, https://www.gty.org/library/bible-introductions/MSB13.

                                                              +

                                                              3. Ibid.

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                                                                Esther

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                                                                Authorship and Audience

                                                                +

                                                                The author of Esther is unknown. Based on the author's knowledge of Susa, Persian customs, and the emphasis/explanation of the Jewish festival of Purim, the author was likely a Jew who lived or had lived in Persia. The author was writing to other Jews to explain the significance of the celebration of Purim.

                                                                +

                                                                Date and Historical Context

                                                                +

                                                                There are a couple important dates that frame the dating of the book of Esther. First, the reign of Xerxes, the king described in Esther, ends in 465 BC. Ezra 10:2 refers to Xerxes' rule in the past tense which implies that the book was written after 465 BC.1 Second, the Persian empire would finally succumb to the Greeks in 331 BC. As there are no hints of Greek influence in the book(todo: add footnote here), it was likely finished before this date. Thus, Esther was likely written between 465 and 331 BC.

                                                                +

                                                                Outline

                                                                +

                                                                0. Introduction [1]

                                                                +
                                                                +

                                                                A. Introduction to Xerxes and his Party [1:1-9]

                                                                +

                                                                B. The King's Request and Vashti's Refusal [1:10-12]

                                                                +

                                                                C. The King's Response [1:13-22]

                                                                +
                                                                +

                                                                I. The King Searches and Chooses Esther as the New Queen [2:1-20]

                                                                +

                                                                II. Mordecai Saves the King [2:21-23]

                                                                +

                                                                III. Haman's Plot to Kill the Jews [3]

                                                                +

                                                                IV. Esther Receives News of Haman's Plot and Decides to Intercede [4]

                                                                +

                                                                VI. Esther's First Banquet [5:1-8]

                                                                +

                                                                VII. Haman's Plot to Kill Mordecai [5:9-14]

                                                                +

                                                                VIII. Haman Honors Mordecai Rather Than Killing Him [6]

                                                                +

                                                                IX. Esther's Second Banquet Results in Haman's Death [7]

                                                                +

                                                                X. Mordecai Made Second in Command and Jews Allowed to Defend Themselves and Attack Their Enemies [8]

                                                                +

                                                                XI. Jews Destroy Their Enemies [9:1-19]

                                                                +

                                                                XII. Epilogue [9:20 - 10:3]

                                                                +
                                                                +

                                                                A. Festival of Purim Instituted [9:20-32]

                                                                +

                                                                B. Mordecai's Greatness [10]

                                                                +
                                                                +

                                                                Theological Theme

                                                                +
                                                                  +
                                                                • God's sovereignty (even over sinful people and circumstances). One of the most ironic aspects of the book of Esther is that God's name is no explicitly mentioned and yet one of the principle themes is the sovereignty of God. This is evidenced by the numerous 'coincidences' and ironic twists in the story. Haman, enemy of God's chosen people, is thwarted, no thanks to the drunken king Xerxes, and ends up being killed on the very apparatus he created for the death of Mordecai. The fact that God is never mentioned is actually meant to encourage the reader to look 'behind' the circumstances and notice that there is more going on than meets the eye. The festival of Purim itself is an acknowledgment that God is sovereign even over chance and probability.

                                                                  +

                                                                  This should be encouraging to us, as Christians, in at least two ways. First, we live a fallen sinful world that is largely beyond our control. It is easy to get discouraged by the injustices and tragedies that plague our fallen world, but Esther is a reminder that God, although He may appear absent, is still in control. Second, Esther ought to encourage us because we ourselves are sinful. Will our sins undo God's plans? Can our unfaithfulness derail God's purpose? Esther is a reminder that God uses even sinful people, like us, with a little faith (see Esther 4:13-17) to accomplish His plans. To be clear, this is not license or excuse for sin, but ought to be comforting as we battle sin in this life.

                                                                  +
                                                                • +
                                                                • Human action in the plans of a sovereign God. Esther emphasizes the importance of human action in the God's plans. God appoints ends and also the means to achieve those ends. God's sovereignty does not excuse our laziness or apathy. We see this clearly from Mordecai's comments in Esther 4:13-14 as he admonishes Esther to act, even at the risk of her own life. Mordecai is convinced that God will save His people and understands that God may use human means to do so. Take a second to think about the impact and force of this truth. The book of Esther is establishing that God is sovereign over everything large and small, holy and sinful. It simultaneously establishes the importance of human action and decision; not because it is powerful on its own, but because there is a sovereign God working through it behind the scenes. In the book of Esther, God's sovereignty is closely tied with a call to be faithful and courageous.
                                                                • +
                                                                +

                                                                Observations

                                                                +
                                                                  +
                                                                • The book of Esther is a Chiasm. A chiasm, also called a chiasmus or chiastic structure, is a common literary device throughout the Bible where the first and last sections of a passage are similar/balanced, the second and second-to-last sections are similar/balanced, the third and third-to-last sections are similar/balanced, and on and on leading to a central, focal point in the passage. This gives the narrative a balance, provides artistic unity to a work, and focuses the readers attention to the focal point. In the book of Esther, the chiasm contrasts Haman and Mordecai with the focal point being the time when Haman leads Mordecai around on a donkey. The point of this dramatic reversal is that it could only happen if there was something other than 'chance' at work. In the book of Esther, the chiasm also serves to accentuate the structure and balance of the events which is yet another way to highlight the fact that God is at work in the events described in the book. If you were to outline the chiastic structure of the book, it would look something like:

                                                                  +
                                                                  +

                                                                  A. Xerxes's Leadership - 1

                                                                  +
                                                                  +

                                                                  B. Haman Promoted - 3:1-6

                                                                  +
                                                                  +

                                                                  C. Haman's Plot to Destory the Jews - 3:7-14

                                                                  +
                                                                  +

                                                                  D. Esther's 1st Banquet (result: Haman Plans to Hang Mordecai) - 5

                                                                  +
                                                                  +

                                                                  E. Haman Honors Mordecai - 6

                                                                  +
                                                                  +

                                                                  D'. Esther's 2nd Banquet (result: Haman is Hung) - 7

                                                                  +
                                                                  +

                                                                  C'. Mordecai's Plot to Save the Jews - 8:8-17

                                                                  +
                                                                  +

                                                                  B'. Mordecai Promoted - 8:1-7

                                                                  +
                                                                  +

                                                                  A'. Mordecai's Leadership - 10

                                                                  +
                                                                  +
                                                                • +
                                                                +

                                                                Notes

                                                                +

                                                                1. "Esther," Grace to You, August 18, 2016, accessed February 15, 2018, https://www.gty.org/library/bible-introductions/MSB17.

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                                                                  Ezra and Nehemiah

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                                                                  In the Hebrew Bible, Ezra and Nehemiah are one book. In this study, Ezra and Nehemiah are treated together as the narrative flows very nicely between the two books. I will refer to the combined book as "Ezra-Nehemiah".

                                                                  +

                                                                  Authorship and Audience

                                                                  +

                                                                  As the name implies, the book of Ezra has been attributed to a priest and scribe named Ezra. Ezra enters in the scene in Ezra 7 and plays a crucial role through the rest of the book as well as the book of Nehemiah. According to both Jewish and Christian traditions, Ezra also wrote the book of Nehemiah. This argument is based on similarities between the books of Ezra and Nehemiah as well as the fact that the Septuagint and Vulgate both mention that Ezra wrote the books of Ezra and Nehemiah. It is clear from reading Nehemiah, that Ezra used Nehemiah's personal records as a source for the account. This is why portions of the text (Nehemiah 1:1 – 7:5, 12:27–43, and 13:4–31) are in the first person. Given the focus on the reconstruction of the temple, Jerusalem, and reinstitution of the purity described in the law, Ezra-Nehemiah was written to the nation of Israel as she was seeking to reestablish her national identity.

                                                                  +

                                                                  Date and Historical Context

                                                                  +

                                                                  The book of Ezra starts with a decree from King Cyrus the Great (Ezra 1:1-4) around 538/537 BC. Ezra records opposition faced by the reconstruction efforts as the project starts and restarts between 538 and 445 BC. Initially, a man named Zerubbabel is leading the reconstruction efforts (Ezra 1 - 6 ~ 538 - 458 BC). Ezra himself returned from Persia to Jerusalem in 458 BC and would have finished writing the book in the years following this date. The date 458 BC assumes that the "Artaxerxes" referenced in 7:7 is Artaxerxes I who began to reign in 465 BC. Israel had been in exile for many years and were finally returning to Israel and reinstituting the festivals and laws described in the Mosaic law.

                                                                  +

                                                                  The book of Nehemiah begins in the 20th year of Artaxerxes I's reign (ca 445 BC, see Nehemiah 1:2). The book of Nehemiah was written after Nehemiah had served as governor which was probably sometime between 430 and 410 BC.

                                                                  +

                                                                  The books of Ezra and Nehemiah were likely compiled by Ezra after Nehemiah's second term as governor (around 430 BC, described in Nehemiah 13).

                                                                  +

                                                                  Literary Context

                                                                  +

                                                                  Ezra 1:1-3a is the same as 2 Chronicles 36:22-23. Thus, Ezra begins where 2 Chronicles ends. The book of Ezra details the return of Israel from exile which fulfills God's promises made in earlier books. Ezra-Nehemiah are also some of the last books to be written in the Old Testament canon. As such, they lay the foundation for the culture in which Jesus Christ appears.

                                                                  +

                                                                  Timeline

                                                                  +

                                                                  For Ezra-Nehemiah, it is helpful to consider how the events described in the text fit on a timeline:

                                                                  +
                                                                    +
                                                                  • [605 - 562 BC] Nebuchadnezzar II of Babylon
                                                                      +
                                                                    • [586] Nebuchadnezzar II sacks Jerusalem and destroys the temple
                                                                    • +
                                                                    +
                                                                  • +
                                                                  +

                                                                  ...

                                                                  +
                                                                    +
                                                                  • [559 - 530] Cyrus II of Persia
                                                                      +
                                                                    • [538] Decree that people can return to rebuild the temple (Ezra 1)
                                                                    • +
                                                                    • [537] Zerubbabel arrives in Jerusalem (Ezra 2)
                                                                    • +
                                                                    • [536? - 519?] Work on temple put on hold by opposition (Ezra 4:1-23)
                                                                    • +
                                                                    +
                                                                  • +
                                                                  • [530 - 523/22] Cabyses II +
                                                                  • +
                                                                  • [522 - 486] Darius I
                                                                      +
                                                                    • [519 - 516] Reconstruction restarts and temple completed (Ezra 4:24-6:-22-)
                                                                    • +
                                                                    +
                                                                  • +
                                                                  • [486 - 465] Xerxes I
                                                                      +
                                                                    • The story of Esther likely took place during this time.
                                                                    • +
                                                                    +
                                                                  • +
                                                                  • [465 - 424] Artaxerxes I
                                                                      +
                                                                    • [458 - 445] Ezra arrives in Jerusalem and makes reforms (Ezra 7 - 10)
                                                                    • +
                                                                    • [445] Nehemiah arrives in Jerusalem (and Ezra likely returns to Persia) (Nehemiah 1 - 2)
                                                                    • +
                                                                    • [445 - 433] Nehemiah rebuilds Jerusalem as governor (Nehemiah 3 - 7)
                                                                    • +
                                                                    • [440? - 433] Ezra returns to Jerusalem while Nehemiah is governor (Nehemiah 8-10)
                                                                    • +
                                                                    • [433] Ezra and Nehemiah leave Jerusalem (Nehemiah 13:6)
                                                                    • +
                                                                    • [430] Nehemiah returns to Jerusalem (Nehemiah 13)
                                                                    • +
                                                                    +
                                                                  • +
                                                                  +

                                                                  Outlines

                                                                  +

                                                                  Simple Outline

                                                                  +

                                                                  For a simple outline, remember that there are three, primary characters: Zerubbabel, Ezra, and Nehemiah. We get to see both Ezra and Nehemiah twice. Zerubbabel rebuilds the temple. Nehemiah rebuilds Jerusalem (and sometimes confronts the people), and Ezra is always engaged in rebuilding the people and reestablishing God's law.

                                                                  +
                                                                    +
                                                                  • Zerubbabel: Rebuilding the Temple (Ezra 1 - 6)
                                                                  • +
                                                                  • Ezra: Rebuilding the People (Ezra 7 - 10)
                                                                      +
                                                                    • Israel's failures (9 - 10)
                                                                    • +
                                                                    +
                                                                  • +
                                                                  • Nehemiah: Rebuilding Jerusalem (Nehemiah 1 - 7)
                                                                  • +
                                                                  • Ezra: Rebuilding the People (Nehemiah 8 - 10)
                                                                  • +
                                                                  • Nehemiah: Rebuilding Jerusalem and People (Nehemiah 11 - 13)
                                                                      +
                                                                    • Israel's failures (13)
                                                                    • +
                                                                    +
                                                                  • +
                                                                  +

                                                                  More Complete Outline

                                                                  +

                                                                  I. Reconstruction of the Temple under Zerubbabel [Ezra 1 - 6]

                                                                  +
                                                                  +

                                                                  A. Introduction [1:1-4]

                                                                  +

                                                                  B. Census of the Returnees [1:5 - 2:70]

                                                                  +

                                                                  C. Altar and Foundation Restored [3]

                                                                  +

                                                                  D. Opposition to the Temple Reconstruction [4 - 5]

                                                                  +
                                                                  +
                                                                    +
                                                                  1. Opposition Begins [4:1-5 and 4:24]

                                                                    +
                                                                  2. +
                                                                  3. Excursus on Future Opposition [4:6-23]

                                                                    +
                                                                  4. +
                                                                  5. Reconstruction Begins with Support from Haggai and Zechariah [5:1-5]

                                                                    +
                                                                  6. +
                                                                  7. Opposition Renews with Letter to Darius [5:6-17]

                                                                    +
                                                                  8. +
                                                                  +
                                                                  +

                                                                  E. Darius Restarts Temple Reconstruction [6:1-12]

                                                                  +

                                                                  F. Temple Reconstruction Finished, Temple is Dedicated, and Passover Celebrated [6:13-22]

                                                                  +
                                                                  +

                                                                  II. Reconstruction of the People under Ezra [7 - 10]

                                                                  +
                                                                  +

                                                                  A. Ezra's Journey to Jerusalem [7 - 8]

                                                                  +

                                                                  B. Ezra Addresses Israel's Failure: Intermarriage with the People of the Land [9 - 10]

                                                                  +
                                                                  +

                                                                  III. Reconstruction of Jerusalem under Nehemiah [Nehemiah 1 - 7:73a]

                                                                  +

                                                                  IV. Reconstruction of the People (again) by Ezra [7:73b - 10]

                                                                  +

                                                                  V. Resettlement and Dedication of Jerusalem [11 - 12]

                                                                  +

                                                                  VI. Israel's Failures [13]

                                                                  +

                                                                  Theological Themes

                                                                  +
                                                                    +
                                                                  • The exile is not over (spiritually speaking). While Israel has physically returned from exile, the exile is not over spiritually. Ezra-Nehemiah demonstrates that the promises of a new heart, the Holy Spirit, and the prosperity attendant with a return from exile (see Deuteronomy 4:27-31, 29:22 - 30:10, Isaiah 43 - 44:5, Ezekiel 36:16-32) are not present. This means that Israel is still in exile. We had high hopes that things would be different after the exile, but in reality nothing has changed (see Ezra 9 and Nehemiah 13:26-28).
                                                                  • +
                                                                  • Mankind has a heart problem (spiritually speaking). The theme noted in the previous point should draw our attention to the fact that Israel's problem is the inward sinfulness that is common to all men. Deuteronomy 4, 6, 10, and 30 make it clear that each Israelite must follow God with all of his/her heart. But this is not possible without God changing their hearts. Ezra-Nehemiah is a reminder that men are hopeless without the transforming work of the Holy Spirit. If anyone would have experienced a sufficiently traumatic event to draw them back to God, it was Israel. Yet, even under the leadership of Ezra and Nehemiah, Israel quickly returns to their old ways. There but for the grace of God go I.
                                                                  • +
                                                                  • God is the only one capable of saving Israel. If the punishment of the exile didn't fix the problem and Israel's sinful hearts still remain, God is the only one who can save them.
                                                                  • +
                                                                  • God's faithfulness and sovereignty. This book screams of God's faithfulness and power. By way of example, consider the opening of the book of Nehemiah: Nehemiah, who happens to be a cup-bearer to King Artaxerxes, hears about Jerusalem and is passionate about rebuilding it. Meanwhile, and possibly unbeknownst to Nehemiah, there were rebellions in Egypt and Syria in the twenty years leading up to his request which produced a geopolitical climate in which Artaxerxes would want to rebuild Jerusalem under Persian influence.1 God is intimately involved in everything that goes on in these books as evidenced by references to the "hand of God" (Ezra 7:6, 7:28, 8:18, 8:22, 8:31, Nehemiah 1:10, 2:8, and 2:18). Even the opponents of the rebuilding of Jerusalem recognized that God worked to help His people rebuild Jerusalem (Nehemiah 6:15). In spite of Israel's continued unfaithfulness, God remains faithful.
                                                                  • +
                                                                  • Ezra and Nehemiah as models of confrontation, courage, and conviction. Ezra and Nehemiah themselves are wonderful examples for us to follow in three areas: confrontation, courage, and conviction.

                                                                    +

                                                                    First, both Ezra and Nehemiah confront sin in the people of Israel. God glorifying confrontation is difficult in any context, let alone when you're confronting a large group of people. Ezra and Nehemiah are models for confrontation in two ways. One is that they confront the people out of a fear of, and love for God. Ezra and Nehemiah do not ignore the sins of the people or downplay them, but confront the issues directly. This is borne out of a fear of the holiness of God and a love for Him. If we fear God, we will hate anything which offends His holiness. If we love God, we should hate anything that is an insult to Him. Ezra and Nehemiah understand this and are willing to risk the drama of confrontation out of a fear of, and love for God. Another way Ezra and Nehemiah model good confrontation is that they confront the problem with Scripture. As evidenced in Ezra 9:4, 9:10-11, 10:3, Nehemiah 8 - 10, and 13:1-3, the confrontation is based on God's law. It is not Ezra and Nehemiah making up standards; the standard is set forth in scripture. Basing confrontation on scripture makes it clear that the sin in which the people are engaging is transgression of God's law and not man's standards.

                                                                    +

                                                                    Second, Ezra and Nehemiah are models of courage. Both men courageously confront Israel (refer to the previous point for examples). Ezra braves great danger in traveling to Jerusalem with a large treasure (Ezra 8:21-32). Nehemiah deals with opposition both externally (Nehemiah 2:19-20, 4, 6:1-9) and internally (6:10-14) and boldly threatens those who are violating the sabbath (13:15-22). These men are among the most courageous men anywhere in scripture (which is saying a lot).

                                                                    +

                                                                    Third, Ezra and Nehemiah are models of conviction. Both men demonstrate deep convictions about God that drive them into action. This is why they are so bold in confrontation and action. They deeply believe that God is at work (e.g. Nehemiah 2:19-20, 4:14) and that He is the one to be feared and loved above any other person or thing. Such conviction, however, did not come over night and was not always unchallenged. In Ezra's case, it appears that he prepared, studied, and developed conviction for a long time before he even had the chance to go to Jerusalem and teach (Ezra 7:6-7). In Nehemiah's case, his conviction was regularly challenged, but he was always quick to strengthen and sustain it through a life of prayer (Nehemiah 1:4-11a, 2:4, 4:4-5, and 4:9 just to name a few).

                                                                    +
                                                                  • +
                                                                  +

                                                                  Observations

                                                                  +
                                                                    +
                                                                  • Ezra 4:8–6:18 and 7:12–26 are written in Aramaic. This is evidence that Ezra had access to official documents from the Persian king which would have been written in Aramaic.
                                                                  • +
                                                                  • Ezra 1:1-3a are the same as 2 Chronicles 36:22-23. The literary implications of this are discussed here. From an authorial and historical perspective, this implies that Ezra had access to the book of Chronicles or visa-versa (or, that Ezra is the author of both Chronicles and Ezra).
                                                                  • +
                                                                  • Ezra 7:10 is a fantastic model for anyone aspiring to be a teacher. Learn it; live it; teach it.
                                                                  • +
                                                                  • The Elephantine Papyri mentions Sanballat (who is also mentioned in Nehemiah 2:19) and Jehohanan (mentioned in Nehemiah 6:18 and 12:23).
                                                                  • +
                                                                  +

                                                                  Notes

                                                                  +

                                                                  1. Howard Frederic Vos, Ezra, Nehemiah, and Esther (Grand Rapids, MI: Zondervan Pub. House, 1987), 91.

                                                                  +

                                                                  F. Charles Fensham, The book of Ezra and Nehemiah (London, 1982).

                                                                  +

                                                                  L. Grabbe Lester, Ezra-Nehemiah (Florence, 1998).

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                                                                    Historical Books

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                                                                    (Joshua - Esther)

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                                                                      Joshua

                                                                      +

                                                                      Authorship and Audience

                                                                      +

                                                                      The name of the author is not given in the text. Based on Joshua 6:25, we do know that Rahab was still alive when the book was written, so it is likely that the author is someone from the narrative; Joshua, Eleazar, and Phineas are possible candidates, but we do not know for sure. The book was written to Israel and would have served as a record of what God has done on their behalf.

                                                                      +

                                                                      Date and Historical Context

                                                                      +

                                                                      Based on the fact that Rahab was still alive when the book was written (Joshua 6:25), a probable date-range is 1405 to 1370 BC.

                                                                      +

                                                                      Literary Context

                                                                      +

                                                                      The book of Joshua is like a central train station through which all trains on a railway must pass. Many of the promises made in the five preceding books find their fulfillment in Joshua; most of the subsequent books in the Old Testament deal with Israel's history while in the promised land. Thus, Joshua wraps up the Pentateuch and lays the stage for the historical and prophetic books which follow. Additionally, some seemingly minor details mentioned in the book of Joshua become significant in later books (e.g. Rahab (Joshua 2 and Matthew 1:5); the destruction of Jericho (Joshua 6:26 and 1 Kings 16:34)).

                                                                      +

                                                                      Outline

                                                                      +

                                                                      0. Crossing the Jordan [1 - 5]

                                                                      +
                                                                      +

                                                                      A. Joshua Takes Leadership [1]

                                                                      +

                                                                      B. Rahab and the Spies [2]

                                                                      +

                                                                      C. Israel Crosses the Jordan [3 - 4]

                                                                      +

                                                                      D. Israel Circumcised [5]

                                                                      +
                                                                      +

                                                                      I. Taking the Promised Land [6 - 12]

                                                                      +
                                                                      +

                                                                      A. Taking Jericho [6]

                                                                      +

                                                                      B. Sin of Achan [7]

                                                                      +

                                                                      C. Ai Taken [8]

                                                                      +

                                                                      D. Gibeonites Trick the Israelites [9]

                                                                      +

                                                                      E. Victories in the Southern Kingdom [10]

                                                                      +

                                                                      F. Victories in the Northern Kingdom [11]

                                                                      +

                                                                      G. Summary of Victories [12]

                                                                      +
                                                                      +

                                                                      II. Dividing the Promised Land [13 - 21]

                                                                      +

                                                                      III. Serving Yahweh and Him Alone [22 - 24]

                                                                      +
                                                                      +

                                                                      A. Apparent Unfaithfulness [22]

                                                                      +

                                                                      B. Joshua's Farewell Address [23 - 24:28]

                                                                      +

                                                                      B. Epilogue [24:29-33]

                                                                      +
                                                                      +

                                                                      Theological Themes

                                                                      +
                                                                        +
                                                                      • God's Covenant Faithfulness. The book of Joshua screams of God's faithfulness. Around six hundred years before Israel entered the promised land, God promised Abraham that his descendants would own this land (Genesis 12:7). God also allows Israel to be enslaved as He promised (Genesis 15:12-16), brings Israel out of Egypt with many possessions as He promised (Genesis 15:12-16 and Genesis 50:24), and punishes the Egyptians (Genesis 15:12-16). God is fulfilling many of His promises as the author writes in Joshua 21:43-45:

                                                                        +
                                                                        +

                                                                        "Not one of the good promises which the LORD had made to the house of Israel failed; all came to pass."

                                                                        +
                                                                        +
                                                                      • +
                                                                      • God Fights for Israel. Throughout the book of Joshua, God is the one fighting for Israel. Consider the miraculous, albeit unconventional, victory at Jericho in Joshua 6. Jericho's walls collapses after being walked around for a week and being shouted at. In Joshua 10:6-14, God rains giant stones from the sky on Israel's fleeing enemies and listens to Joshua's request that the sun stand in the sky. God not only promises that Israel will take the land, but He also helps them conquer the land by fighting for them (see 10:42 and 23:2). The brief history of Israel given in Joshua 24:1-13 highlights the fact that it is God who has been fighting for and defending Israel since her birth as a nation.

                                                                        +
                                                                      • +
                                                                      +

                                                                      Observations/Notes

                                                                      +
                                                                        +
                                                                      • Joshua's name means "the LORD saves" which is an appropriate title for a book in which God fights for and defends His people.
                                                                      • +
                                                                      • Joshua's final statement to the nation of Israel in Joshua 24:14-28, is fascinating in that he says that Israel "will not be able to serve the LORD, for He is a holy God. He is a jealous God". Joshua is well acquainted with the pervasive sinfulness of Israel and recognizes that this will prevent them from ever being able to serve God.
                                                                      • +
                                                                      • The book of Joshua does much to elaborate on the theology of rest which is used in Hebrews 4 to encourage believers to persevere and enter the rest of salvation. Specifically in Hebrews 4:8, the author of Hebrews points out that Joshua may have provided some physical and political rest (Joshua 11:23 and 21:44), but he did not provide the rest of salvation provided by Jesus. When reading this passage, keep in mind that, in Greek, the name "Joshua" and "Jesus" are the same.
                                                                      • +
                                                                      • Rahab is in the genealogy of Christ (Matthew 1:5).
                                                                      • +
                                                                      • Having spent the past four books reading about Moses, this book, which covers Joshua's entire career in leadership, seems remarkably short and abrupt. We don't get to know Joshua in the same way we get to know Moses. One of the effects of this is that is sets up for the book of Judges where we will see the people's need for spiritual leadership.
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                                                                        Judges

                                                                        +

                                                                        Authorship and Audience

                                                                        +

                                                                        The name of the author is not given in the text, but Talmudic tradition holds that Samuel the prophet wrote this book. This book was undoubtedly written to a Jewish audience, given the specificity of the geography and tribal details given.

                                                                        +

                                                                        Date and Historical Context

                                                                        +

                                                                        Based on Judges 1:21, this book must have been written before David had taken Jerusalem. As such, it was likely written before 1003 BC.

                                                                        +

                                                                        Literary Context

                                                                        +

                                                                        Judges is fascinating in its literary context because it picks up where Joshua left off with the people in the land having been tasked with serving God and Him alone (Joshua 22:5 and 24:14) so that God will continue to drive out the other nations in the land (Joshua 24:3-13). Judges documents their failures to be faithful to God and graphically demonstrates the need for a Godly king. Judges presents the lack of a king as a problem and the next book, Ruth, provides the solution (David). Looking further downstream in the Bible, the need for a Godly king established in Judges becomes one of the central themes in the historical narratives (Samuel through Chronicles), some of the psalms (e.g. Psalm 2 and 110), the gospel of Matthew, and Revelation. Israel needs a Godly King and He came as the man Jesus Christ.

                                                                        +

                                                                        Outline

                                                                        +

                                                                        0. Prologues [1 - 3:6]

                                                                        +
                                                                        +

                                                                        A. Prologue A: Physical Point of View [1 - 2:5]

                                                                        +

                                                                        B. Prologue B: Theological Point of View [2:6 - 3:6]

                                                                        +
                                                                        +

                                                                        I. The Judges [3:7 - 16:31]

                                                                        +
                                                                        +

                                                                        A. Othniel [3:7-11]

                                                                        +

                                                                        B. Ehud [3:12-30]

                                                                        +

                                                                        (Shamgar [3:31])

                                                                        +

                                                                        C. Deborah and Barak [4 - 5]

                                                                        +

                                                                        D. Gideon [6 - 8]

                                                                        +

                                                                        E. Abimelech [9]

                                                                        +

                                                                        F. Misc. Minor Judges: Tola and Jair [10]

                                                                        +

                                                                        G: Jephthah [11 - 12:7]

                                                                        +

                                                                        (Ibzan [12:8-10])

                                                                        +

                                                                        (Elon [12:11-12])

                                                                        +

                                                                        (Abdon [12:13-15])

                                                                        +

                                                                        H. Samson [13 - 16]

                                                                        +
                                                                        +

                                                                        II. Epilogue: Two Horror Stories Related to Bethlehem [17 - 21]

                                                                        +
                                                                        +

                                                                        A. The Idolatry of Micah, a Levite, and the Danites [17 - 18]

                                                                        +

                                                                        B. Benjamin's Sexual Immorality and Civil War Against Benjamin [19 - 21]

                                                                        +
                                                                        +

                                                                        NOTE: The book of Ruth continues the book of Judges in a sense by providing a third story related to Bethlehem (see Ruth 1:1).

                                                                        +

                                                                        Theological Theme

                                                                        +
                                                                          +
                                                                        • The Need for a Godly King. Introduced in the epilogue of this book, the refrain "there was no king in Israel" is repeated in 17:6, 18:1, 19:1, and 21:25. This phrase is introduced not only to diagnose the cause of the two stories in the epilogue, but also to describe the problem underlying all of Israel's history as recorded in the book of Judges and to present the need for a Godly king who is ultimately found in Jesus Christ.
                                                                        • +
                                                                        +

                                                                        Observations

                                                                        +
                                                                          +
                                                                        • Prologue B describes a process that is foundational to the central part of the book of Judges. The process (described in Judges 2:11-19) contains four steps in the text:

                                                                          +
                                                                            +
                                                                          1. Israel rejects Yahweh and serves Baal and other gods (2:11-13)
                                                                          2. +
                                                                          3. God gives them "into the hands of plunderers" (2:14-15)
                                                                          4. +
                                                                          5. God raises up judges to deliver "them from the hands of those who plundered them" (2:16). Sin continues even through the lifetime of the judge (2:17-18).
                                                                          6. +
                                                                          7. Once the judge dies, Israel goes back to serving other gods and sins worse than before (2:19)
                                                                          8. +
                                                                          +

                                                                          This process is reiterated throughout the central portion of the book and the ultimate results is that God will stop driving out the nations before Israel (2:20-23). This cycle is not purely two dimensional in that it is a circle, but it takes on a third dimension in that it is a downward spiral as the people sin worse and worse. Notice also the chiastic structure of this cycle. It begins and ends with Israel's sin. In the middle, we see a demonstration of God's sovereignty in raising up a nation to oppress Israel and His compassion in relenting and raising up a judge to deliver Israel.

                                                                          +
                                                                        • +
                                                                        • There is a chiastic structure of the Judges presented in the main section of the book (chapters 3:7 - 16):

                                                                          +
                                                                            A: Othniel: Marriage closely related to the story (1:13-15)
                                                                          +    B: Ehud: Story involves the fords of the Jordan (3:28)
                                                                          +      C: Deborah and Barak: Antagonist killed by a woman (4:21)
                                                                          +        D: Gideon: The people want him to be king (8:22-23)
                                                                          +      C`: Abimelech: Antagonist 'killed' by a woman (9:53-54)
                                                                          +    B`: Jephthah: Story involves the fords of the Jordan (12:5)
                                                                          +  A`: Samson: Marriage closely related to the story (14:1-4)
                                                                          +

                                                                          This structure creates parallels between characters which helps to demonstrate the deterioration that occurs throughout the book.

                                                                          +
                                                                        • +
                                                                        • If not read carefully, the book of Judges can be confusing because "Judges is thematic rather than chronological".1 The author is not concerned with the chronological order of the events he/she describes, but is more focused on the theological significance. This is evidenced by the fact that Prologue A (1:1 - 2:5) starts after Joshua's life while Prologue B (Judges 2:6 - 3:6) goes back in time and begins at a point in time when Joshua is still alive (see 2:6-9 versus 1:1). Additionally, the last story in the book (chapters 19 - 21) was likely one of the first events to occur chronologically because we find that Phineas (famous for his behavior in Numbers 25) is still alive (20:28). The author is more concerned with making a theological point than a historical one.

                                                                          +
                                                                        • +
                                                                        • Some scholars and commentators believe there is only one prologue to the book of Judges (Judges 1:1 - 2:5).2 There are three observations which lead me to think there are two prologues. Initially, the first story involving a judge does not start until 3:7. Second, 2:6 through 3:6 provides the "paradigm by which the religious-historical events presented in the deliverer accounts of 3:7-16:31 are to be measured".3 Thus, I view it as a prologue to the central section of the book rather than part of that section. Third, and least compelling, two prologues at the beginning form symmetry with the two epilogues at the end of the book. Given the chiastic structure of the central section, it makes sense that the prologues and epilogues would balance one another out as well.
                                                                        • +
                                                                        • The book of Judges is designed to trap readers. The theological purpose of the book is not exposed until the epilogues, so the reader must read through almost the entire book before they are struck with the author's principle argument. One scholar goes so far as to say that the book of Judges "entangles the reader with the need to make a reassessment of first impressions and binds upon the reader the conviction that he or she has been subjected to a rhetorical strategy of entrapment. Thus, as for the book's characters so for its readers: things are not as right as they at first appear".4 Similar methods of entrapment are used in 2 Samuel 12:1-10, 14:4-17, and Isaiah 5:1-7.
                                                                        • +
                                                                        • Each of the two epilogues share some common characteristics. In both stories, a Levite traveling from Bethlehem becomes the "catalyst". Both involve armies of six hundred men (Judges 18:11 and Judges 20:47) and end with references to Shiloh (18:31 and 20:19-21).5
                                                                        • +
                                                                        • The meaning of the refrain "there was no king in Israel" in the epilogue is the subject of much debate but is beyond the scope of this overview.6
                                                                        • +
                                                                        +

                                                                        Notes

                                                                        +

                                                                        1. "Judges." Grace to You. February 12, 2010. Accessed November 7, 2017. https://www.gty.org/library/bible-introductions/MSB07/.

                                                                        +

                                                                        2. Gregory T. K. Wong, Compositional Strategy of the Book of Judges: an Inductive, Rhetorical Study (Leiden: Brill, 2006), 23.

                                                                        +

                                                                        3. Robert H. OConnell, The Rhetoric of the Book of Judges (Leiden: Brill, 1996), 3.

                                                                        +

                                                                        4. Ibid., 6.

                                                                        +

                                                                        5. Ibid., 264-5.

                                                                        +

                                                                        6. Wong, Compositional Strategy of Judges, 191-223.

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                                                                          Kings

                                                                          +

                                                                          The books we know as 1 and 2 Kings were one book in early manuscripts. In these notes, the two books are treated as one for the sake of unity.

                                                                          +

                                                                          Authorship and Audience

                                                                          +

                                                                          According to Jewish tradition, Jeremiah wrote the books we know as 1 and 2 Kings.1 This is unlikely, however, as the event described in 2 Kings 25:27–30 occurred in Babylon and Jeremiah, if he were still alive, would have been in Egypt (see Jeremiah 43:1–7).2 Thus, the author of this book is unknown. Whoever he or she was, the author was writing to a Jewish audience as shown by the emphasis on why Israel and Judah went into exile (see 2 Kings 17:7-23).

                                                                          +

                                                                          Date and Historical Context

                                                                          +

                                                                          The last event in 2 Kings takes place in 561 BC and there is no mention of a return from exile (which would have been in 538 BC); therefore, the book was likely written/compiled while Israel and Judah were in exile.

                                                                          +

                                                                          Literary Context

                                                                          +

                                                                          The book of 1 Kings picks up where 2 Samuel leaves off. David is the king of Israel, but is a shadow of his former self. 1 and 2 Kings cover the history between David's reign (ca. 971 BC) and the exile of the southern kingdom (ca. 561 BC). The temple, which Solomon builds in 1 Kings 5 - 7, plays a critical role in future books (e.g. Ezekiel and Matthew) as the Messiah will one day build a permanent temple (see 2 Samuel 7:13). The history described in Kings forms the background for most of the prophets and explains how and why Israel went into exile. Chronicles (the books we know as 1 and 2 Chronicles) will reiterate the history of Israel covered in Samuel and Kings from a different perspective.

                                                                          +

                                                                          Outline

                                                                          +

                                                                          I. Solomon [1:1 - 11:43]

                                                                          +
                                                                          +

                                                                          A. Rise [1:1 - 10:29]

                                                                          +
                                                                          +
                                                                            +
                                                                          1. Reign Passed to Solomon [1:1 - 2:12]

                                                                            +
                                                                          2. +
                                                                          3. Solomon Consolidates Power [2:13-46]

                                                                            +
                                                                          4. +
                                                                          5. Solomon's Faithfulness and Wisdom [3:1 - 4:34]

                                                                            +
                                                                          6. +
                                                                          7. Building the Temple (and Solomon's Palaces) [5:1 - 7:51]

                                                                            +
                                                                          8. +
                                                                          9. Dedication of the Temple [8]

                                                                            +
                                                                          10. +
                                                                          11. God's Caution [9:1-9]

                                                                            +
                                                                          12. +
                                                                          13. Israel's Expansion and Prosperity [9:10 - 10:25]

                                                                            +
                                                                          14. +
                                                                          +
                                                                          +

                                                                          B. Fall [10:26 - 11:43]

                                                                          +
                                                                          +
                                                                            +
                                                                          1. Solomon's Transgression of the Law of the Kings3 and Idolatry [10:26 - 11:8]

                                                                            +
                                                                          2. +
                                                                          3. Consequences of Solomon's Apostasy [11:9-11:43]

                                                                            +
                                                                          4. +
                                                                          +
                                                                          +
                                                                          +

                                                                          II. Divided Monarchy [12:1 - 2 Kings 25:30]

                                                                          +
                                                                          +

                                                                          A. Kingdom Split Between Rehoboam and Jeroboam [12:1-24]

                                                                          +

                                                                          B. Kings of Israel and Judah - Part A [12:25 - 2 Kings 1:18]

                                                                          +

                                                                          C. Elisha Succeeds Elijah [2]

                                                                          +

                                                                          D. Elisha's Work [3:1 - 8:15]

                                                                          +

                                                                          E. Kings of Israel and Judah - Part B [8:16 - 16:20]

                                                                          +

                                                                          F. Israel Exiled [17]

                                                                          +

                                                                          G. Kings of Judah [18:1 - 24:20]

                                                                          +

                                                                          H. Judah Exiled [25]

                                                                          +
                                                                          +

                                                                          Theological Themes

                                                                          +
                                                                            +
                                                                          • God is the KING. In the book of Kings, God is presented as the true KING. He is the one who truly rules over the world and He is the one who has ultimate control. God is the KING for at least three reasons:
                                                                              +
                                                                            • Because God is Sovereign. God's rule transcends and is independent of all earthly and spiritual authorities. He has complete right and ability to exercise His will. In 1 and 2 Kings, God's sovereignty is displayed when God uses foreign nations like Assyria and Babylon to accomplish His will. He is not limited by man's sinfulness as demonstrated by the numerous prophecies which were fulfilled throughout the book (1 Kings: 2:27, 12:15, 12:21-24, 13:2-6, 15:28-30, 16:12, 16:34; 2 Kings: 1:17, 7:1-2 and 7:16-20, 9:26, 9:36-37, 10:10, 17:23, 24:2-3). All of these fulfillments show God's control over the kings of Israel, Judah, and whole world (2 Kings 5:1-14 and 8:7-15).
                                                                            • +
                                                                            • Because God is Powerful. Not only is God's will unhindered by anyone, but He also has amazing power. He can bring stability (1 Kings 13:11-32), raise the dead (1 Kings 17:17-24), and defend His people from the greatest nation on earth (2 Kings 18 - 19).
                                                                            • +
                                                                            • Because God is Faithful. God is shown to be the KING because He is faithful. When God says something, He has the right and ability to carry it out and He also has the commitment to carry it out. In the book of Kings, God's faithfulness is a double-edged sword. On one hand, God is faithful to punish His people because of their rebellion (2 Kings 17:6-23). At the same time, God is also faithful to protect the Davidic line which keeps the promise of the Messiah alive (2 Samuel 7 and 2 Kings 25:27-30).
                                                                            • +
                                                                            +
                                                                          • +
                                                                          • God's Ability to Bring about His Messiah. In 2 Samuel 7, David received a promise that one of his descendants would rule over Israel forever. Solomon is a type fulfillment4 of this promise; he is a foretaste and demonstration that God can and will bring about the promises He made to David. Solomon was only the third king over Israel and the second in the Davidic line, yet his kingdom expands dramatically (even supernaturally) to the largest land area Israel has ever possessed (1 Kings 4:21 which echoes Genesis 15:18). He is not recorded going into battle, but expands his kingdom through diplomacy. The decadent excess recorded in the text (e.g. 1 Kings 4:20-28 and chapter 10) demonstrates that God is ultimately in control of the kingdom and will be able to bring about His Messiah when He wills. As this book was likely written while Israel and Judah were in exile, it is a reminder that God can bring about His Messiah on His time.
                                                                          • +
                                                                          • The Role of the Temple. The Temple built by Solomon would have been spectacular to see! Gold covered the doors and floors (6:30-35) and the inside featured ornately carved cedar (6:18). Gourds, flowers, palm trees, cherubim, and pomegranates decorated the walls, doors, columns, and altar (6:18, 6:29, 6:35, 7:18, and 7:24). All of these icons point back to the Garden of Eden, where the relationship between God and man was the closest. The temple is a reminder that Eden is not entirely lost and that there is still hope for the restoration of the relationship between God and man.
                                                                          • +
                                                                          +

                                                                          Observations

                                                                          +
                                                                            +
                                                                          • Solomon is an extremely enigmatic character for a couple reasons. First, he is very committed to what ever he is doing. When he is building the temple to worship God, he spares no expense; when he is sinning against God, he does it magnificently. He is not a person to do something half-heartedly. Second, we don't get to know Solomon personally like we got to know David or Saul. The text does not provide us with any of Solomon's thoughts and the reader doesn't hear Solomon speak outside of a few, public interactions. While we learn a lot from Solomon's outward actions, "the inner man is missing, the narrative is silent."5
                                                                          • +
                                                                          • Early in Solomon's life, there are some questionable behaviours which foreshadow his later unfaithfulness. The collection of chariots and horses (1 Kings 4:26 - a violation of the law of the kings3), the fact that Solomon spent more time on his own house than the temple (compare 1 Kings 6:38 with 7:1), and Solomon's marriage with Pharaoh's daughter (1 Kings 3:1) are all signs that Solomon may not be as faithful to God as he may appeared in early life.
                                                                          • +
                                                                          • The author repeats the word "know" three times in the first chapter; always in reference to David's lack of knowledge (1 Kings 1:4, 1:11, 1:18). The author is painting David as an impotent King who can't keep himself warm and doesn't know very much (in more ways than one).
                                                                          • +
                                                                          • There is tragic irony in the fact that Solomon asked for a "hearing" or "listening" heart (1 Kings 3:9), God warns him of the danger of apostasy (9:6-9), but Solomon doesn't listen (or does not care enough) and ends up being drawn away from the true God.
                                                                          • +
                                                                          • The role of prophets becomes more prominent throughout 1 and 2 Kings.
                                                                          • +
                                                                          • According to Deuteronomy 4:5-8, if Israel practices the law, they will show such wisdom that the nations around them will recognize the wisdom and give God glory. This is exactly what happens during Solomon's reign; especially with the Queen of Sheba (1 Kings 10:1-13).
                                                                          • +
                                                                          • Notice how God's faithfulness is double-edged sword in 1 and 2 Kings and throughout the Old Testament. God is faithful. If Israel are also faithful, God's faithfulness ensures blessings and prosperity. But if Israel are unfaithful, God's faithfulness guarantees curses and, eventually, exile. What is truly amazing is the fact that God's faithfulness endures even through Israel's unfaithfulness. The fact that Israel disobeyed God did not stop God's plans or promises. God is so powerful and faithful that He even uses sinful, rebellious man to accomplish His purposes.
                                                                          • +
                                                                          • There are similarities between Solomon's constructions and other temples and palaces in the Ancient Near East. Among them are the method of construction and the length of time spent on construction projects.6
                                                                          • +
                                                                          +

                                                                          Notes

                                                                          +

                                                                          1. "Babylonian Talmud: Tractate Baba Bathra," Babylonian Talmud: Baba Bathra 14, December 25, 2002, accessed December 26, 2017, http://come-and-hear.com/bababathra/bababathra_14.html#PARTb.

                                                                          +

                                                                          2. "First Kings," Grace to You, February 22, 2010, accessed December 26, 2017, https://www.gty.org/library/bible-introductions/MSB11.

                                                                          +

                                                                          3. Deuteronomy 17:14-20 describes what is known as the "Law of the Kings". It prohibits kings from multiplying horses, wives, and gold (all means by which a king would consolidate and solidify his power). It also stipulates that the kings must write a copy of the law which they would read every day to be able to judge with justice. The primary purpose of this law is to make sure that kings were subject to God and His laws and did not become arrogant, trusting in their own power and strength to rule.

                                                                          +

                                                                          4. Solomon is a type (we could even say a type fulfillment) of the Messiah. The idea of a type fulfillment is one that is common in Hebrew poetry. When a prophet made a prophecy about the future, he would often provide a small, contemporary sign as proof that the distant prophecy would come true. For example, in 1 Kings 13:1-10 a prophet promises that "the priests of the high places who burn incense on you, and human bones shall be burned on you" (with reference to the an alter in Israel). This is a prophecy that later comes true (2 Kings 23:15-16), but that same day the prophet provided a sign by splitting the altar (1 Kings 13:3,5). The fact that the altar split is not a fulfillment of the prophecy; it is simply a sign (or a 'type') of the future fulfillment. A type fulfillment draws attention to the fact that God is able to do what He promises.

                                                                          +

                                                                          As this relates to Solomon, the promise of the Messiah was given in 2 Samuel 7. In David's words, this promise was "concerning the distant future" (2 Samuel 7:19). To demonstrate that God is actually able to bring about the Messiah, God raises up Solomon as a 'type' of the Messiah. Notice the similarities between the promises made about the Messiah and Solomon's reign. Both kings build a temple, both kings have a peaceful reign, and both kings bring about tremendous prosperity. Solomon isn't the Messiah, but he is a reminder and a sign that God can and will bring about the Messiah.

                                                                          +

                                                                          One final note as it relates to the theme of 1 and 2 Kings: once we understand that Solomon is a type of the Messiah, we can better understand why the supernatural expansion of Solomon's kingdom is important. While Solomon was undoubtedly wise, God had to be at work in and through him to bring about such prosperity. This makes 1 and 2 Kings both a reminder and a promise that the Messiah will come and will not fail where Solomon failed.

                                                                          +

                                                                          5. André Lemaire, Baruch Halpern, and Matthew J. Adams, Books of Kings: sources, composition, historiography, and reception (Atlanta, GA: SBL Press, 2017), 101.

                                                                          +

                                                                          6. L. W. Yaggy and T. L., Museum of antiquity: a description of ancient life: the employments, amusements, customs and habits, the cities, palaces, monuments and tombs, the literature and fine arts of 3,000 years ago (Chicago, IL: Western Publishing House, 1880), 440-442.

                                                                          +

                                                                          Future Research

                                                                          +
                                                                            +
                                                                          • Get back to issue surrounding the 'to this day' statements and the date of this book. This is treated in summary here: https://www.gty.org/library/bible-introductions/MSB11. The basic question is: If this book was written while Israel was exiled, why does the text repeatedly say "and so it is to this day" (even when things would not have been this way when the author/compiler was writing/compiling)?
                                                                          • +
                                                                          • Investigate interesting passage in 1 Kings 3:16-28
                                                                          • +
                                                                          • What is going on in 1 Kings 9:10-14? - How does this fit into the narrative flow?
                                                                          • +
                                                                          • Does Solomon think he is the seed promised to David in the Davidic covenant (consider 1 Kings 8:14-21)?
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                                                                          • Peruse , , , and
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                                                                            Ruth

                                                                            +

                                                                            Authorship and Audience

                                                                            +

                                                                            The name of the author is not given in the text, but Jewish tradition holds that Samuel, the prophet, wrote this book.

                                                                            +

                                                                            Date and Historical Context

                                                                            +

                                                                            Based on Ruth 1:1, we know that this story took place during the time of the Judges and specifically during a time of famine. Scholars don't know when this famine occurred, so we can only say that the events described in this book likely occurred between 1300 and 1050 BC. As the genealogy at the end of the book (Ruth 4:16-22) mentions King David, the book of Ruth must have been written after King David's birth and anointing as king.

                                                                            +

                                                                            Literary Context

                                                                            +

                                                                            Ruth solves a problem demonstrated by the book of Judges; namely, Israel lacks a Godly king to lead and guide the people. The book of Judges ends with two horror stories that relate, even peripherally, to Bethlehem. Ruth is a third story that relates to Bethlehem (1:1), but is a positive story of hope. The story of Ruth describes how God was working during the same time as the Judges to provide a king for Israel. As described in the "Literary Context" section for the book of Joshua, the theme of kingship is one that runs throughout the books of historical narrative which follow Ruth (Samuel - Chronicles), the psalms, gospel of Matthew, and book of Revelation.

                                                                            +

                                                                            Outline

                                                                            +

                                                                            Coming later

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                                                                            Theological Themes

                                                                            +
                                                                              +
                                                                            • Kinsman Redeemer. The book of Ruth illustrates the concept of the "Kinsman Redeemer". A kinsman redeemer is one who purchases, buys, or protects a relative back from some calamity. You can find this concept described in Genesis 38:8-10, Leviticus 25:25-28, 25:47-55, and Deuteronomy 25:5-10. In the book of Ruth, Boaz is a kinsman to Ruth's deceased husband and he redeems both Ruth and the property which belonged to her husband. The concept of a kinsman redeemer becomes critically important in understanding Christ's incarnation. In Hebrews 2:11-18, Christ takes on "flesh and blood" like us so that "through death He might render powerless him who had the power of death, that is, the devil, and might free those who through fear of death were subject to slavery all their lives." (Hebrews 2:14-15). Thus, Christ becomes our kinsman (by taking on flesh and blood) redeemer (by redeeming us from the power of death).
                                                                            • +
                                                                            • God's Grace. God is tremendously gracious to both Naomi and Ruth despite some of the hardships these two women face. God provides for them physically, redeems Ruth through Boaz, and allows Ruth to be part of the line of David which will eventually produce the Messiah. God's graciousness can be especially seen in Naomi's transformation from one against whom "the Almighty has dealt very bitterly" (Ruth 1:20) to one who is blessed by God (4:14-15).
                                                                            • +
                                                                            • God's Sovereignty. In the book of Ruth we see God's sovereignty (His rule and control over all things). The book of Ruth primarily describes mundane affairs of daily, Israelite life. The book rarely mentions God and the reader doesn't realize the significance of the events about which he or she is reading until the last seven verses of the book. God takes two unlikely women (a foreigner and a widow) moving through relatively normal events in life and uses them for His purposes. What an encouragement when everything around us seems mundane and commonplace! God is just as much at work in the book of Ruth as He was in the book of Exodus.
                                                                            • +
                                                                            +

                                                                            Observations

                                                                            +
                                                                              +
                                                                            • Thematically, structurally, in its characterization, and in the sparse mentions of "God", the book of Ruth is very similar to Esther. In both stories God is at work 'behind the scenes' to save His people through a woman who happens to be in the right places at the right times. Both Esther and Ruth have guidance from an older relative and both stories have a chiastic structure to emphasize God's sovereignty through the narrative.
                                                                            • +
                                                                            • Keep in mind that in the time and culture in which this story was written, it would have been very strange to focus on two women, let alone a widow and a Moabite. This not only a reminder of God's care and concern for those society ignores, but is also a reminder that God is not only concerned with the people of Israel. God is concerned with and has a plan for even for the rest of the nations. In fact, Ruth is mentioned in the genealogy of Christ in Matthew 1:5.
                                                                            • +
                                                                            • Notice that Ruth is called a "woman of excellence" by Boaz in Ruth 3:11. The word translated "excellence" is the same word used in Proverbs 31:10 to describe the "excellent wife". In fact, "In most Hebrew Bibles, Ruth occurs immediately after Proverbs... This placement associates Ruth with Proverbs 31, the poem of the virtuous woman...".1
                                                                            • +
                                                                            +

                                                                            Notes

                                                                            +

                                                                            1. Tremper Longman, III and Raymond B. Dillard, An introduction to the Old Testament (Grand Rapids, MI: Zondervan, 2007), 144.

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                                                                              The Old Testatment

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                                                                              (Genesis - Malachi)

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                                                                                Deuteronomy

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                                                                                Authorship and Audience

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                                                                                According to tradition (both Jewish and Christian), Moses wrote all of the books in the Pentateuch (Genesis, Exodus, Leviticus, Numbers, Deuteronomy). See the notes for Genesis for more details.

                                                                                +

                                                                                Date and Historical Context

                                                                                +

                                                                                According to Deuteronomy 1:1, Deuteronomy is a sermon given by Moses on the plains of Moab opposite the promised land. The first generation of Israelites were preparing to pass the baton to the second generation of Israelites who would enter the promised land.

                                                                                +

                                                                                Literary Context

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                                                                                At the end of the book of Numbers, the second generation of Israel from Egypt had was approaching the promised land and received some instructions on how what to do once they had entered into the land. Deuteronomy is Moses' last words to the people of Israel in which he "expound[s] the law" (see 1:5). This books serves as the conclusion, and in some ways a summary and climax, of Genesis through Numbers. The promises of God are starting to come true and this is an exciting time in Israel's history.

                                                                                +

                                                                                Although every book in the Bible is important, Deuteronomy is one of the most important (and ironically most frequently misunderstood) books in the Bible. In it we find the theology that guides the rest of the entire Bible. Deuteronomy describes why Israel does what she does in the subsequent books of Joshua and Judges. Deuteronomy provides guidance for the age in which there are kings over Israel. Deuteronomy predicts the exile and restoration. In it Moses also refers to another prophet like himself who will come (18:18). It defines what it means to love God (6:5) and how this works itself out in human relationships. Deuteronomy is a rich and provocative book and it is critical that we understand it if we are to understand the rest of the Bible.

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                                                                                Outline

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                                                                                0. Preamble [1:1-5]

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                                                                                I. Historical Prologue [1:6 - 3]

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                                                                                II. Covenant and its Benefits Introduced [4]

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                                                                                III. Covenant Reiterated [5 - 26]

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                                                                                A. Foundational Commandment(s) [5 - 11]

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                                                                                  +
                                                                                1. Decalogue [5]

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                                                                                2. +
                                                                                3. Greatest Commandment [6]

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                                                                                4. +
                                                                                5. Promises, Warnings, and Reminders [7 - 11]

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                                                                                6. +
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                                                                                B. Consequential Commandments [12 - 26]

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                                                                                +
                                                                                  +
                                                                                1. Exposition on "No Other Gods Before Me": Exclusive Worship to a Worthy God [12]

                                                                                  +
                                                                                2. +
                                                                                3. Exposition on "No Idolatry": Don't Confuse the Creator with Creation [13]

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                                                                                4. +
                                                                                5. Exposition on "Do Not Take God's Name in Vain": Respect and Represent God's Character and Nature [14:1-21]

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                                                                                6. +
                                                                                7. Exposition on "Keep the Sabbath": Recognize God's Ownership of Everything and His Provision [14:22 - 16:17]

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                                                                                8. +
                                                                                9. Exposition on "Honor Your Father and Mother": Respect God Ordained Authority Structures [16:18 - 18]

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                                                                                10. +
                                                                                11. Exposition on "You Shall Not Murder": Honor Life [19 - 21:9]

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                                                                                12. +
                                                                                13. Exposition on "You Shall Not Commit Adultery": Maintain a Standard of Absolute Purity [21:10 - 23:14]

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                                                                                14. +
                                                                                15. Exposition on "You Shall Not Steal": Recognize Ownership and Responsibility [23:15 - 24:15]

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                                                                                16. +
                                                                                17. Exposition on "You Shall Not Bear False Witness": Honor and Reflect God's Justice [24:16 - 25:19]

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                                                                                18. +
                                                                                19. Exposition on "You Shall Not Covet": Acknowledge God's Ownership and Provision [26:1-15]

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                                                                                20. +
                                                                                21. Conclusion: Follow These Commandments to Love God and Be a Holy People [26:16-19]

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                                                                                22. +
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                                                                                IV. Blessings and Curses Given and Covenant Ratified [27 - 30]

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                                                                                V. Conclusion [31 - 33]

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                                                                                VI. Epilogue [34]

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                                                                                Theological Themes

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                                                                                  +
                                                                                • God Cares about the Mundane. This exposition on the law demonstrates that there is no aspect of life that is too small for God to care about. God cares about the minute details of everyday life and we need to view even the smallest action as worship when it is the right thing done with the right heart.
                                                                                • +
                                                                                • Human Sinfulness is a Heart Issue. The fact that Israel cannot be faithful stems not from their behavior, but from their hearts. It is not primarily their actions that need to be changed in order to keep the law but their hearts. We see this is passages like Deuteronomy 6:5, 10:12-22, and 30:6. Israel is supposed to love God with all of their hearts (Deuteronomy 6:5), but they are unable to do so (10:12-22). God, however, promises that He will one day change their hearts which will bring them into loving fellowship with God (30:6-10).
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                                                                                Observations/Notes

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                                                                                • Deuteronomy is simultaneously legal/covenant discourse and a sermon. It deals with the law, but is not simply reiterating the law for a legal purpose. It targets the heart (literally) and addresses the foundation of the law.
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                                                                                  Exodus

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                                                                                  Authorship and Audience

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                                                                                  According to tradition (both Jewish and Christian), Moses wrote all of the books in the Pentateuch (Genesis, Exodus, Leviticus, Numbers, Deuteronomy). See the notes for Genesis for more details.

                                                                                  +

                                                                                  Date and Historical Context

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                                                                                  Assuming Moses wrote the Pentateuch, it would have been written during Moses' lifetime. Refer to the notes for Genesis for a discussion of when this may have occurred.

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                                                                                  Theological Theme(s)

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                                                                                    +
                                                                                  • God claims Israel as His People. Although we have traced the development of the line of Israel in Genesis, it is not until the book of Exodus that God officially claims Israel as His own and forms a covenant with her. Exodus 1 through 15:21 detail God's liberation and defense of his people. In Exodus 4:22-23, we see that God is treating Israel as His own, firstborn child. As such, we see God as a King who doing battle with Pharaoh and the Egyptian Gods for the sake of His people. For example, in Exodus 12:12 God describes the killing of all the firstborn in Egypt as a judgement "against all the gods of Egypt" (see also Numbers 33:4). In Exodus 3:20-22, God promises Moses that Israel will "plunder" the Egyptians as they leave Egypt (which comes true in 12:35-36). In Exodus 5:1-2, Pharaoh refuses to recognize Yahweh's authority and let His people go free. The first portion of the book of Exodus is presented as a war between two gods (God and Pharaoh). God is defending His people because they are considered His firstborn son (see 4:21-23) and He is working to fulfill the promises He made with Abraham, Isaac, and Jacob (see 6:7-8).
                                                                                  • +
                                                                                  • How can a Holy God relate to an Unholy People? From Exodus 15:22 through the end of the book, Israel has been liberated from Egypt by God and a question quickly arises. If Israel is unfaithful, how can God (who is holy) dwell with this people (who are unholy)? In Exodus 15:22 - 34, God's standards are laid out and we clearly see that Israel will be unfaithful to God. In fact, Israel's quickness to be unfaithful to God as described in Exodus is truly stunning. To cite a few examples, consider the golden calf incident. In chapter twenty four of this book, Israel ratifies a covenant with God (see Exodus 24:7-8). After Moses goes back up onto Mount Sinai for forty days to receive the plans for the tabernacle, the people violate the second commandment by creating an idol to represent God. Only forty days and the people are breaking the second commandment! For another example, notice the dramatic shift from praising God for His power in 15:1-21 to grumbling in 15:22-27. This is graphic testimony to the depths of man's sinfulness and inability to faithfully follow God of ourselves. With this in mind, the rest of the book of Exodus begins to lay out some guidelines for how the holy and faithful God will relate to His unholy and unfaithful people. We see this evidenced in the instructions for the tabernacle and the start of the sacrificial system.
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                                                                                  Outline

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                                                                                  0. Israel in Egypt [1 - 15:21]

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                                                                                  A. Introduction [1]

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                                                                                  B. Moses's Birth, Life, and Calling [2 - 4]

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                                                                                  C. Pharaoh Refuses to Acknowledge Yahweh's Authority and Yahweh Promises Action [5 - 7:7]

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                                                                                  D. Plagues and Signs [7:8 - 12:32]

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                                                                                  E. Exodus from Egypt [12:33 - 15:21]

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                                                                                  I. Israel in Wilderness (in Route to Promised Land) [15:22 - 40]

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                                                                                  A. Journey to Mount Sinai [15:22 - 18]

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                                                                                  B. Moses on Sinai Gets Stipulations of the Covenant Between God and Israel [19 - 23]

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                                                                                  C. People Ratify Covenant with God [24:1-11]

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                                                                                  D. Moses on Sinai Gets Instructions for the Tabernacle [24:12 - 31]

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                                                                                  E. Israel Breaks the Covenant [32]

                                                                                  +

                                                                                  F. God Remains Faithful to Israel and Fellowship is Restored and the Covenant Renewed [33 - 34]

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                                                                                  G. Work Begins on the Tabernacle [35 - 40:33]

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                                                                                  H. Glory of God Fills the Tabernacle [40:34-38]

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                                                                                  +

                                                                                  Observations/Notes

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                                                                                    +
                                                                                  • Like Genesis, the main character in this book is God. He is the one who defeats the Egyptian gods and frees His people. He is also the one who establishes the basis of the relationship between Israel and Himself. This is important to notice. Israel was not able to set the standards for how they would interact with God. They could only come to God on His terms.
                                                                                  • +
                                                                                  • When we consider the depth and speed of Israel's changes from worship to sin, let us not think for a second that we are exempt from the same exact behavior. As Israel did, so would we have done and so would we be doing still but for the grace of God. Any faithfulness in us is only present because God is at work in us (see Philippians 2:12-13).
                                                                                  • +
                                                                                  • Israel's inability to keep a covenant with God lays the groundwork for the book of Leviticus and the rest of the Pentateuch which establishes how a holy God can live in the midst of this people without killing them.
                                                                                  • +
                                                                                  • In Exodus 34:11-17, God warns Moses about the dangers of idolatry which Israel will face when they enter the promised land. In this passage, God establishes that to worship the idols of those living in the promised land is to "play the harlot with their gods". In other words, following any other God but the true One is spiritual adultery. Sin, especially that of idolatry, really is a big deal. Take a moment to consider the fact that we are not exempt from idolatry even though very few of us would consider worshiping a golden calf. Idolatry doesn't require a golden calf. As Paul says in Colossians 3:5, "Therefore consider the members of your earthly body as dead to immorality, impurity, passion, evil desire and greed, which amounts to idolatry." (emphasis is mine). Greed for money, power, sex, fame, you-name-it is idolatry. You are no longer worshiping the true God who is worthy of our worship, but are committing adultery with gods of your own making.
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                                                                                  Further Research

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                                                                                  • Why does God say He is "going to make a covenant" in Exodus 34:10 when he already has? Around Exodus 34:27-28, whey does it say taht the covenant is based on the things God just said (which are not the ten words), but then Moses writes down the 10 words?
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                                                                                    Genesis

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                                                                                    Authorship and Audience

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                                                                                    According to tradition (both Jewish and Christian), Moses wrote the books in the Pentateuch (Genesis, Exodus, Leviticus, Numbers, Deuteronomy). Thus, Moses is likely the author as I see no reason to diverge from the traditional position. If Moses wrote the book, the most direct audience would have been the people of Israel. Genesis serves as an introduction to how the people of Israel came to be and what God plans to do through her. Given the universal importance of creation and the promise of redemption (Genesis 3:15) however, all of humanity is the indirect audience of this book.

                                                                                    +

                                                                                    Date and Historical Context

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                                                                                    Assuming Moses wrote the book, Genesis would have been written during his lifetime, many have suggested during the 40 years of wandering in the wilderness. In order to nail down a date for Moses life, it is helpful to identify the date of the exodus from Egypt. This is the subject of significant debate as some hold to an "Early Exodus" claiming that the exodus occurred around 1446 B.C., while others hold to a "Late Exodus" claiming that the exodus occurred in the later half of the 1200s BC. The details of this debate are beyond the scope of this discussion, but I hold to an "early exodus" which would put the date of this book likely between 1445 and 1400 BC. Assuming the book was written during the wilderness wandering, the book would have been written during a time of spiritual formation in Israel's history. Israel was still trying to figure out who she was as well as how she ought to follow God.

                                                                                    +

                                                                                    Theological Theme(s)

                                                                                    +
                                                                                      +
                                                                                    • Beginnings. Genesis, which itself is a word that is transliterated from the Greek for "coming into being", is all about beginnings. Within the first three chapters of Genesis, we see God create the universe and make a promise to redeem. If you think of the Bible as a play, in Genesis 1-2, we have the setting and cast introduced. In Genesis 3, the plot is introduced. The plot of God's salvation of mankind is the central theme of the Bible and human history... and it all starts in the Garden in Genesis. The book of Genesis begins when the universe was not and ends with an earth full of rebellious men to whom God has made promises. Genesis is all about beginnings. And not just beginnings that occur out of thin air. The beginnings in the book of Genesis start with God (see the point below for more on this).
                                                                                    • +
                                                                                    • God's Action in the Universe. The worldview presented by the book of Genesis is that God is intimately involved in and in control over His creation. He did not create the universe and then step back. He is not just one of many participants with relatively equal power in the universe. Throughout the book of Genesis, God is, by far, the most active and powerful character. He creates the universe, makes a garden, makes man, makes woman, makes marriage, reveals the coming flood to Noah, shuts the door of the ark, calls Abraham, changes Abram's and Sarai's names, makes a unilateral covenant with Abraham, names Ishmael and Isaac, reiterates Abrahamic covenant to Isaac, chooses Jacob over Esau, changes Jacob's name, reiterates Abrahamic covenant to Jacob, and works through the treachery of Joseph's brothers to save them (among many other things). In short, the main character of the book of Genesis is God and not Noah, Abraham, Isaac, nor anyone else.
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                                                                                    • How Will God Deal with and Relate to Evil? This is one of the essential questions we must ask when reading Genesis. The story starts with a fall and through out the book we find that some of the primary characters are sinful and fallen. One of the major questions is: Can God still bring about His promises and plan even though man is sinful? The great hope of the book of Genesis is that God shows Himself to be bring about His will even while facing opposition from sinful man. This hope is summarized by Joseph in Genesis 45:5 and 50:20 where he points out that the treachery his brothers meant for evil has been used by God for good. In a sense, this is the hope of the book of Genesis: that God can and will use even evil for His good purpose and plan.
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                                                                                    • God's Choice of Israel. The two themes mentioned above become focused together in the book of Genesis to describe how God is at work in choosing and forming the beginnings of a new nation: Israel. We watch as the seed of Adam and Eve, promised to one day crush the head of Satan (Genesis 3:15), grows and expands. We watch as God makes covenants and promises to those he chooses. God miraculously gives Abraham and Sarah a child. God chooses to exalt Jacob above Esau. God uses the treachery of Joseph's brothers to send him into slavery in Egypt where he will ultimately save his people from famine. Through the book of Genesis, we are watching the formation of a nation by God's design.
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                                                                                    +

                                                                                    Outline

                                                                                    +

                                                                                    The outline below is based around the phrase that is usually translated into English as "These are the generations of ..." or "This is the account of ...". This phrase occurs ten times throughout the book of Genesis and is, I believe, the best way to structure the book. The Hebrew word used for "generations" that is used in each of these instances is transliterated as "Toledot".

                                                                                    +

                                                                                    0. Primeval History [1 - 11:26]

                                                                                    +
                                                                                    +

                                                                                    A. Prologue: Creation of Heavens and Earth [1 - 2:3]

                                                                                    +

                                                                                    B. Toledot of Heavens and Earth [2:4 - 4]

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                                                                                    C. Toledot of Adam [5 - 6:8]

                                                                                    +

                                                                                    D. Toledot of Noah [6:9 - 9]

                                                                                    +

                                                                                    E. Toledot of Shem, Ham, and Japheth [10 - 11:9]

                                                                                    +

                                                                                    F. Toledot of Shem [11:10-26]

                                                                                    +
                                                                                    +

                                                                                    I. Patriarchal History [11:27 - 50]

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                                                                                    +

                                                                                    A. Toledot of Terah [11:27 - 25:11]

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                                                                                    B. Toledot of Ishmael [25:12-18]

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                                                                                    C. Toledot of Isaac [25:19 - 35]

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                                                                                    D. Toledot of Esau [36 - 37:1]

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                                                                                    E. Toledot of Jacob [37:2 - 50]

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                                                                                    +

                                                                                    Observations/Notes

                                                                                    +

                                                                                    Creation

                                                                                    +
                                                                                      +
                                                                                    • Notice that members of the God-head (often called the Trinity) are involved in Creation. The spirit of God hovers over the unformed earth (Genesis 1:2) and God is recorded as referring to Himself in the plural (1:26).
                                                                                    • +
                                                                                    • In today's culture, the debate between naturalism (often represented by evolution) and super-naturalism has put a lot of focus on the creation account (and this is not a bad thing). If we just look at the text, however, and consider the fact that the original audience in the Ancient Near-East would have been familiar with other creation stories, we notice that the creation account recorded in Genesis 1 is actually very short and concise. We do not get a lot of details regarding why or how God creates. And I believe this is intentional as it God is the one with the prerogative to do as He pleases by nature of the fact that He is the pre-existent creator.
                                                                                    • +
                                                                                    • On the note of the cursory nature of the creation account, notice that the sun and moon are not even mentioned by name (see Genesis 1:14-16) and the creation of the stars is described in three words (as it is translated into English in the NASB) ("the stars also": 1:16).
                                                                                    • +
                                                                                    +

                                                                                    The Fall

                                                                                    +
                                                                                      +
                                                                                    • When we, as Christians, think of the Fall, we often think of Satan and his role in the whole fiasco, but we often forget that something was also going on in Eve's heart and mind (the critical verse in Genesis 3:6).
                                                                                    • +
                                                                                    • Notice how Eve's lust in Genesis 3:6 parallels the description of all the other trees in the Garden (see 2:9). To Eve, the tree of the knowledge of good and evil, from which they were prohibited from eating, was "good for food", "a delight to the eyes", and "desirable to make one wise" (3:6). The rest of the trees in the garden, however, were described by God in a similar way as being "good for food" and "pleasing to the sight" (2:9). It wasn't as though the trees in the Garden were a bit ugly and the tree of the knowledge of good and evil was a rare beauty... all of the trees were "pleasing to the sight" (2:9). In the same way, it is not as though Adam and Eve did not have enough food or good enough food. The trees of the garden are described by God as being "good for food" (2:9). Eve's observation that the forbidden tree was a "desirable to make one wise" is also interesting if, as I presume they did (based on Genesis 3:8), Adam and Eve had personal interaction with God Himself. They had access to the source of all wisdom but instead rejected that wisdom to seek another. Thus, we see that the nature of sin is not only disobedience to God, but is also a willful rejection or twisting of God's gifts and plans.
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                                                                                    • Genesis 3:15 is God's promise of redemption after the fall. It is often called the "protevangelium" (meaning 'first gospel' or 'early gospel'). It is worth noting that this promise of salvation through the seed and Satan's defeat comes before God has called any specific nation. That is to say, this promise is in play for all of descendants of Adam and Eve and not just Israel. God will bring His seed (singular; that is, Jesus Christ) will come from Israel, but the defeat of Satan will liberate the seed (plural; that is, some of the descendants of Adam and Eve).
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                                                                                    Abraham

                                                                                    +
                                                                                      +
                                                                                    • The covenant with Abraham, ratified with the ceremony described in Genesis 15:7-21, is very interesting for two reasons. First, it takes the form of a standard covenant ceremony in the Ancient Near East. In that time, a covenant between two parties was ratified by killing animals, cutting them in half, and splitting up each half, thus forming a path between the animals. Each party involved in the covenant would then walk through the path between the dead animals signifying their commitment to the covenant on pain of death. The idea is that if one party breaks the covenant, they acknowledge that they can be killed as the animals. A covenant in that day (as today), was a serious thing. Second, the ceremony described in Genesis 15:7-21 is interesting because it breaks the normal pattern of covenants. In this passage, a deep sleep falls of Abram (15:12) and only God walks between the animals. Thus, God is making a unilateral and unconditional covenant with Abram. It is entirely up to God to fulfill that which he promised.
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                                                                                    +

                                                                                    General

                                                                                    +
                                                                                      +
                                                                                    • Notice that God is the one naming things throughout the book. God names the various constructs of His creation like light, dark, day, night, and man (Genesis 1). God changes the names of Abram (to Abraham in Genesis 17:5) and Sarai (to Sarah in 17;15) as well as changing Jacob's name to Israel in 32:28-29. God provides the names for both Ishmael (Genesis 16:11) and Isaac (17:19). From the very beginning of the Bible, the name of a thing is very important as well as the one from whom the name was derived.
                                                                                    • +
                                                                                    • Building off of the last observation, numerous names of God are used in the text. In Genesis one, the word used for God is "Elohim". In Genesis two, "Yahweh Elohim" is used. God reveals His name to Abram as "Yahweh" (Genesis 15:7). In my estimation, there are two things particularly worthy of note in this observation:
                                                                                        +
                                                                                      1. First, God takes it upon Himself to reveal Himself. There is no way for humans to know Him personally without His intervention. God revealed His name to Abraham and through inspiring the book of Genesis itself, He is revealing more of Himself.
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                                                                                      3. Second, while the human characters in Genesis only have one name (although that name is sometimes changed), God has many names which is a testament to His complex and infinite nature.
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                                                                                      Pentateuch

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                                                                                      The word 'pentateuch' comes from GK. πεντάτευχος, meaning "five scrolls"

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                                                                                      (Genesis - Deuteronomy)

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                                                                                        Leviticus

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                                                                                        Authorship and Audience

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                                                                                        According to tradition (both Jewish and Christian), Moses wrote all of the books in the Pentateuch (Genesis, Exodus, Leviticus, Numbers, Deuteronomy). See the notes for Genesis for more details. This book was designed to go sometimes to Israel (e.g. Leviticus 1:2) and sometimes to the Aaron's sons who would become priests (e.g. 21:1 and 22:2).

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                                                                                        Date and Historical Context

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                                                                                        Assuming Moses wrote the Pentateuch, it would have been written during Moses' lifetime. Refer to the notes for Genesis for a discussion of when this may have occurred.

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                                                                                        Literary Context

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                                                                                        The book of Leviticus answers the question that should be on our minds after having read the book of Exodus: "How can a holy and faithful God dwell in the midst of an unholy and unfaithful people?". Leviticus relates to the rest of the Bible in that it establishes the theology of atonement and sacrifice that are central to understanding Christ's atoning death.

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                                                                                        Theological Theme(s)

                                                                                        +
                                                                                          +
                                                                                        • The Need for Atonement. The word "atonement" is used forty nine times in the book of Leviticus. Building off of Exodus where we find that God is dwelling with Israel, the repeated use of the word "atonement" in Leviticus drives home the fact that atonement between God and man is essential (refer to the "Observations/Notes" section below for a discussion of what atonement means).
                                                                                        • +
                                                                                        • God Provides the Means of Atonement. The sacrificial system described in this book was not invented by men. It was designed and given by God who Himself chooses to accept the sacrifices as sufficient atonement.
                                                                                        • +
                                                                                        • The Means of Atonement. Leviticus provides the means by which Israel can atone for their sins: the life of an animal. Leviticus 17:11 makes it clear that the taking of a life is the appropriate and accepted way to atone for sin.
                                                                                        • +
                                                                                        • The Cost of Atonement. The sacrificial system demonstrates the cost required to atone for sin. Every sin required a sin (or guilt) offering and there were even sacrifices to cover unknown and unconfessed sins. It is costly for a sinful people to be reconciled to a holy God.
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                                                                                        +

                                                                                        Outline

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                                                                                        0. Instructions for Sacrifices [1 - 7]

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                                                                                        A. Burnt Offerings - Devotion [1]

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                                                                                        B. Grain Offering - Thankfulness [2]

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                                                                                        C. Peace Offering - Fellowship with God [3]

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                                                                                        D. Sin Offering - Forgiveness [4 - 5:13]

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                                                                                        E. Guilt Offering - Restitution and Forgiveness [5:14 - 6:7]

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                                                                                        F. The Priests' Role in offerings [6:8 - 7]

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                                                                                        I. Instructions for Priests [8 - 10]

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                                                                                        II. Instructions for Dealing with Uncleanness [11 - 16]

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                                                                                        III. Instructions for Living the Law [17 - 27]

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                                                                                        +

                                                                                        A. For Priests: Blood Represents Life [17]

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                                                                                        B. For the People: Keeping Oneself Holy [18 - 20]

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                                                                                        C. For Priests: Keeping Oneself Holy [21 - 22]

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                                                                                        D. For the People: Living out the Law and the Consequences Thereof [23 - 27]

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                                                                                        +

                                                                                        Observations/Notes

                                                                                        +
                                                                                          +
                                                                                        • Atonement, in the Biblical sense, can be defined as:

                                                                                          +
                                                                                          +

                                                                                          A reparation of the relationship between God and man through the life of a sacrifice.

                                                                                          +
                                                                                          +
                                                                                        • +
                                                                                        • There is a good outline of the five sacrifices described in Leviticus 1 - 7 here†.
                                                                                        • +
                                                                                        • When reading the book of Leviticus, the words "clean" and "unclean" should jump off of the page. The word "unclean" is used ninety one times in this book (in the NASB)! God spends a lot of time defining what is clean and what is unclean as well as how one passes from clean to unclean and visa-versa. All of the rules relating to cleanliness (in chapters 11 through 16), serve at least three purposes:
                                                                                            +
                                                                                          1. They keep the people healthy (e.g. the treatment of Leprosy in Leviticus 14).
                                                                                          2. +
                                                                                          3. They separate the people from the nations around them (e.g. the dietary restrictions in 11).
                                                                                          4. +
                                                                                          5. They highlight the holiness and perfection of God (e.g. Leviticus 15:31-33).
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                                                                                        † - I do not necessarily endorse and am not responsible for any other content on this site. I simply commend to you the resource at the link provided.

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                                                                                          Numbers

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                                                                                          Authorship and Audience

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                                                                                          According to tradition (both Jewish and Christian), Moses wrote all of the books in the Pentateuch (Genesis, Exodus, Leviticus, Numbers, Deuteronomy). See the notes for Genesis for more details.

                                                                                          +

                                                                                          Date and Historical Context

                                                                                          +

                                                                                          Assuming Moses wrote the Pentateuch, it would have been written during Moses' lifetime. Refer to the notes for Genesis for a discussion of when this may have occurred.

                                                                                          +

                                                                                          Literary Context

                                                                                          +

                                                                                          The book of Numbers is important as it describes how Israel goes from Mount Sinai to the border of the promised land forty years later. The book of Numbers picks up from Exodus in that it starts off with a census showing how many people came out of Egypt. It also continues from Leviticus in that it shows that the people are not faithful to God or the laws He has prescribed. This continual unfaithfulness sets up for Deuteronomy where we see that Israel cannot be faithful because they have sinful hearts.

                                                                                          +

                                                                                          Outline

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                                                                                          0. The First Generation [1 - 25]

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                                                                                          A. Census and Camp Layout [1 - 2]

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                                                                                          B. Priests and Levites [3 - 6]

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                                                                                          C. Inauguration of Tabernacle [7 - 10:10]

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                                                                                          D. Israel's Unfaithfulness and God's Faithfulness [10:11 - 25]

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                                                                                          +

                                                                                          I. The Second Generation [26 - 36]

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                                                                                          +

                                                                                          A. Census [26]

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                                                                                          B. Faithfulness of the Daughters of Zelophehad [27:1-11]

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                                                                                          C. Joshua Succeeds Moses [27:12-23]

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                                                                                          D. Reiteration of Law [28 - 30]

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                                                                                          E. Punishment on Midian [31]

                                                                                          +

                                                                                          F. Reuben and Gad in Gilead [32]

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                                                                                          G. Recap of the Journey [33:1-49]

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                                                                                          H. Instructions for Possessing and Partitioning the Promised Land [33:50 - 36]

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                                                                                          Theological Theme

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                                                                                            +
                                                                                          • God's Faithfulness and Israel's Unfaithfulness. The book of Numbers is largely a contrast between faithfulness and unfaithfulness. For the most part, Israel is resolutely unfaithful to God, yet God remains unwaveringly faithful to His promises. This is evidenced by the stark contrast between Israel's failures in 10:11 through 21 as well as chapter 25 and God's covenant faithfulness expressed through Balaam in chapters 23-24.
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                                                                                            Amos ~ “Burden Bearer”

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                                                                                            Authorship

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                                                                                            Likely Amos (see 1:1). Amos was a 'Hillbilly' character from the Southern Kingdom (Judah) who was sent to the Northern Kingdom (Israel) (see 7:14-15).

                                                                                            +

                                                                                            Date and Context

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                                                                                            The introduction of this book places the prophecy in the rule of Uzziah over Judah and that of Jeroboam II over Israel. This would date the book to around 760 - 750 BC. In this time, Israel was enjoying tremendous prosperity and wealth as is alluded to in the book of Amos (references to summer houses and ivory in 3:15 and 6:4).

                                                                                            +

                                                                                            Theme(s)

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                                                                                              +
                                                                                            • The Justice of God's Judgements. God's judgements against His people do not exceed the crime. This book spends a lot of time describing the rebellion of Israel (along with other nations) against God.
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                                                                                            +

                                                                                            Outline

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                                                                                            0. Introduction [1:1]

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                                                                                            I. God's Judgement Against the Nations [1:2 - 2]

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                                                                                            A. Judgement against seven nations [1:2 - 2:5]

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                                                                                            B. Judgement against Israel [2:6 - 2:16]

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                                                                                            II. The Words and Woe of God [3 - 6]

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                                                                                            A. First Word: against Israel [3]

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                                                                                            B. Second Word: against extravagant women [4]

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                                                                                            C. The consequences of judgement [5]

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                                                                                            D. Woe to Israel [6]

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                                                                                            III. Visions [7 - 9]

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                                                                                            A. Four Visions [7 - 8]

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                                                                                            1. Locust [7:1-3]

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                                                                                                +
                                                                                              • A 'potential' punishment for Israel (see Deuteronomy 28:38-42)
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                                                                                            2. +
                                                                                            3. Fire [7:4-6]

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                                                                                              • A second, 'potential' punishment for Israel
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                                                                                            4. +
                                                                                            5. Plumb Line [7:7-17]

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                                                                                              • God's chosen, just judgement
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                                                                                            6. +
                                                                                            7. Basket of Summer Fruit [8]

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                                                                                              • Summer fruit in the Middle East would not last long. They would ripen, and spoil, very quickly.
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                                                                                            8. +
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                                                                                            B. A vision of the justice and mercy of God in judgement [9]

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                                                                                            Observations/Notes

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                                                                                              +
                                                                                            • There are various 'structural markers' (repeated refrains) throughout this book. These help communicate an idea through repetition and offer a way for listeners/readers to mentally structure the content. In chapter one, the phrase "For three transgressions... and for four..." is used to begin each of the judgements on the seven nations. In chapter three, the word "citadel" or "strongholds" is repeated. In chapter four, the phrase "'Yet you have not returned to Me', declares Yahweh." is repeated. In chapter five, Israel is repeatedly encouraged to "seek". The visions of chapter seven and eight are each introduced with the refrain "Thus the Lord, Yahweh showed me and behold".
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                                                                                              Daniel

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                                                                                              Authorship and Audience

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                                                                                              Daniel is the author of this book, as stated in Daniel 8:1, 9:2, and 10:2. The intended audience is not given directly in the book but it can be surmised by the fact that Daniel 2:4 - 7 is written with Aramaic, the common language of the Ancient Near East at the time Daniel was writing. Thus, it seems that Daniel, at least the first half of the book, is intended for an international audience.

                                                                                              +

                                                                                              Date and Context

                                                                                              +

                                                                                              Daniel and his friends were likely taken in the first conquest of Jerusalem that occurred in 605 B.C. (Daniel 1:1-7 and 6:28). The events (not necessarily the events described in the visions) in the book took place between 605 and 530 B.C. and the bulk of the book was likely finished by 535 BC. This meant that Daniel was involved in both the Babylonian and Persian governments. In the midst of exile, Israel must have had a lot of questions... Is God powerful? Is God sovereign? Is God faithful? What about all of God's promises? Although indirectly, the book of Daniel answers these questions and gives hope to God's exiled people.

                                                                                              +

                                                                                              Theme(s)

                                                                                              +
                                                                                                +
                                                                                              • God is sovereign over ALL nations at ALL times. The book of Daniel highlights God's sovereign control over kingdoms, kings, and history itself (see Daniel 2:21a).
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                                                                                              +

                                                                                              Outline

                                                                                              +

                                                                                              0. Introduction [1]

                                                                                              +

                                                                                              I. God's Sovereignty Over Kings and Kingdoms [2 - 7]

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                                                                                              +

                                                                                              A. King Nebuchadnezzar's Dream: 4 Kingdoms [2]

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                                                                                              B. Daniel's Friends are Persecuted [3]

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                                                                                              C. God Humbles King Nebuchadnezzar [4]

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                                                                                              D. God Humbles King Belshazzar [5]

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                                                                                              E. Daniel is Persecuted [6]

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                                                                                              F. Daniel's Vision: 4 Kingdoms [7]

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                                                                                              +

                                                                                              II. God's Sovereignty Over the Future [8 - 12]

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                                                                                              +

                                                                                              A. The Ram and Goat: Medo-Persia and Greece [8]

                                                                                              +

                                                                                              B. Will God be faithful to unfaithful Israel? Will God exercise compassion? [9]

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                                                                                              +
                                                                                                +
                                                                                              1. Daniel's Prayer [9:1-19]

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                                                                                              2. +
                                                                                              3. God's Answer [9:20-27]

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                                                                                              4. +
                                                                                              +
                                                                                              +

                                                                                              C. The Future as it Relates to God's People (see 10:14) [10 - 12]

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                                                                                              +

                                                                                              Observations/Notes

                                                                                              +
                                                                                                +
                                                                                              • From a literary perspective, the book of Daniel is masterfully written. One of the most prominent evidences of this is found in Daniel 2. In Daniel 2, we find that the king has had a dream for which he would like an interpretation. To prove the legitimacy of his diviners and wise-men, he asks them to interpret the dream, but refuses to tell them his dream so that anyone who wishes to provide an interpretation must first divine the dream itself. This is an impossible task and, to make matters worse, the king soon orders that all who were asked for an interpretation of the unknown dream be killed. As the commander of the king's bodyguard was on his way to kill the wise-men, however, Daniel pleads with the king for more time, requests an answer from God, and receives revelation of the mystery (2:19). At this point in the narrative, I believe the most natural question is: What is was the king's dream and what is its interpretation? This is not, however, Daniel's primary point. The primary point is not the revelation (that is, the content of the revelation), but the revealer (the source of the revelation). Notice that the dream is revealed to Daniel in 2:19, but we do not get to hear what the dream was about until 2:31. It is more important that we first hear Daniel's prayer, which spotlights God's sovereignty, wisdom, and knowledge and then hear Daniel's preface before the king, which underscores the fact that God is the source of this revelation and God's wisdom far surpasses any human wisdom.

                                                                                                +
                                                                                              • +
                                                                                              • Daniel 2:4 - 7 are written in Aramaic. At the time Daniel was written, Aramaic was the lingua franca that would have been spoken and understood by many in the Ancient Near East. This highlights the fact that the events discussed are of international importance and should get international attention.

                                                                                                +
                                                                                              • +
                                                                                              • Daniel's vision encompass history from the current events of Daniel's day to the inter-testamental period to eschatology which has yet to happen.

                                                                                                +
                                                                                              • +
                                                                                              • In Daniel 12:2, we see one of the clearest descriptions in the Old Testament of the resurrection for either judgement or condemnation.

                                                                                                +
                                                                                              • +
                                                                                              • Chapters two through seven have a chiastic structure. To illustrate this, the chapters could be displayed as follows with chapters two and seven paired, chapters three and six paired, and four and five paired:

                                                                                                +
                                                                                                +

                                                                                                Ch. 2 - King Nebuchadnezzar's Dream: 4 Kingdoms

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                                                                                                Ch. 3 - Daniel's Friends are Persecuted

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                                                                                                Ch. 4 - God Humbles King Nebuchadnezzar

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                                                                                                Ch. 5 - God Humbles Belshazzar

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                                                                                                Ch. 6 - Daniel is Persecuted

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                                                                                                +

                                                                                                Ch. 7 - Daniel's Vision: 4 Kingdoms

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                                                                                                +
                                                                                              • +
                                                                                              • When reading about the golden statue which King Nebuchadnezzar sets up in chapter three, don't forget the vision that Daniel just saw (the statue of a man made of four, different materials). By making the statue completely of gold, Nebuchadnezzar is declaring that his kingdom will last forever and the dream he had, which God revealed and explained through Daniel, will not come to pass.

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                                                                                                Ezekiel ~ “God is Strong”

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                                                                                                Authorship and Audience

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                                                                                                The first four verses of the book indicate that Ezekiel is the author. Ezekiel was a Levite who would normally have become a priest at age 30 (this is likely what the first verse of the book is referring to). He was likely taken from Judah to Babylon in the second wave of exiles between 605 and 595 BC.

                                                                                                +

                                                                                                Date and Context

                                                                                                +

                                                                                                Ezekiel started prophesying in 592 B.C. and kept prophesying for twenty to twenty two years (until around 570 B.C.). Many Israelites have been taken into exile at this point and are wondering about the promises of God. Is God still faithful to His promises (Abrahamic and Davidic Covenants, for example)? Does God lack the power to perform and execute His will and promises?

                                                                                                +

                                                                                                Theme(s)

                                                                                                +
                                                                                                  +
                                                                                                • Presence/Glory of God. The temple features prominently in the book of Ezekiel. God's presence leaves the temple in Ezekiel ten, chapters forty through forty eight describe the new temple, and God's presence returns to the new temple in Ezekiel forty three. In the Old Testament, the temple served as a connection, so to speak, between Israel (along with the nations) and Yahweh (for more on this, read Solomon's dedication of the Temple in 1 Kings 8). If God removes His presence from the temple as in chapter 10, He is effectively severing His connection with His people. The book of Ezekiel will describe why God removes His presence from the temple, deal with the repercussions of this, and the future of God's connection with Israel and the nations.

                                                                                                  +
                                                                                                • +
                                                                                                • Nature of Sin. The book of Ezekiel provides a graphic and, frankly, explicit picture of sin. Ezekiel describes sin as spiritual adultery. Chapter sixteen spares no detail as it describes the adultery Israel has committed against Yahweh. In this passage, Israel is described as a "harlot" and an "adulteress wife" who was pulled away to other 'gods' and religions. Ezekiel reminds us that sin, in its essence, is a rejection of God and His authority.

                                                                                                  +
                                                                                                • +
                                                                                                • Davidic Covenant. The Davidic Covenant (see 2 Samuel 7) promises that David’s seed will build a house for God and God will establish his throne (2 Samuel 7:13). The book of Ezekiel, written at a time when many would have doubted the power and faithfulness of God, begins with a reminder of God’s sovereign rule over the nations and closes with a picture of the future temple. The exile seems to eclipse even the possibility of the Davidic Covenant being fulfilled, but Ezekiel reminds his readers that God is still ruling and will fulfill the covenant He promised to David. In fact, the rule of the Davidic King is explicitly mentioned in Ezekiel 37:24-28.

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                                                                                                +

                                                                                                Outline

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                                                                                                0. Ezekiel's Vision and Call to Prophecy [1 - 3]

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                                                                                                  +
                                                                                                • Chariot-throne (ch. 1)
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                                                                                                +

                                                                                                I. Judgement Against Jerusalem and Judah [4 - 24]

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                                                                                                  +
                                                                                                • God's presence leaves the temple (ch. 10)
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                                                                                                • Israel's spiritual adultery (ch. 16)
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                                                                                                +

                                                                                                II. Judgement Against the Nations [25 - 32]

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                                                                                                • Tyre and Egypt are compared with Satan to show that Satan is really leading and influencing the nations in opposition to God (ch. 28 - 29)
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                                                                                                III. Hope and Restoration of Israel [33 - 39]

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                                                                                                  +
                                                                                                • New covenant promised and Ezekiel has a vision of a valley of dry bones (ch. 36 - 37)
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                                                                                                IV. The New Temple [40 - 48]

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                                                                                                  +
                                                                                                • God’s presence returns to the new temple and Ezekiel sees the pre-incarnate Christ (ch. 43)
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                                                                                                +

                                                                                                Observations/Notes

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                                                                                                  +
                                                                                                • Ezekiel is a very chronological book. There are a lot of dates given throughout the book and the vast majority of them are given chronologically (which is uncommon relative to most other prophets). This is especially true as the dates approach the last exile in 586 BC.
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                                                                                                  Habakkuk

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                                                                                                  Authorship

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                                                                                                  Likely Habakkuk (see 1:1). Apart from his name, the meaning of which is itself the topic of debate (see the observation section below), we do not know a whole lot about Habakkuk.

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                                                                                                  Date and Context

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                                                                                                  While there are no explicit markers in the text, the rise of the Chaldeans and the promise of judgement at their hands described in Habakkuk 1:5-11 best aligns with sometime around the Battle of Carchemish (around 605 B.C.). I believe Habakkuk was likely written sometime between 609 and 605 B.C., shortly before the Battle of Carchemish where Babylon would assert their dominance.

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                                                                                                  Theme(s)

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                                                                                                    +
                                                                                                  • The Totality of God's Judgement. As Habakkuk points out in 3:13, God's judgement will eventually reach even to the "head of the house of evil". God's judgement will cover everyone from the poor to the powerful.

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                                                                                                  • +
                                                                                                  • God's Justice (particularly in Judgement). Is God just? Is He just even when He uses the wicked Chaldeans to punish His people? Because God will eventually judge all men, God judgements are just... even when He uses wicked people to exact His judgement.

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                                                                                                  +

                                                                                                  Outline

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                                                                                                  0. Introduction [1:1]

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                                                                                                  I. Habakkuk: Why does evil exist and persist? [1:2-4]

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                                                                                                  II. God: I will execute judgement using Babylon and I will judge Babylon. [1:5-11]

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                                                                                                  III. Habakkuk: Is Your judgement just when you use wicked Babylon to bring about your judgement? [1:12 - 2:1]

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                                                                                                  IV. God: My judgement is just because Babylon too will be punished for her greed and wickedness. [2:2-2:20]

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                                                                                                  A. The inevitability of the coming judgement [2:2-3]

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                                                                                                  B. The Babylonians aren't right/just... they are foolishly seeking that which will not satisfy [2:4-5]

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                                                                                                  C. The taunt song of the Nations against Babylon (Five 'woes') [2:6-20]

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                                                                                                    +
                                                                                                  1. Woe to Babylon for taking what is not theirs [2:6-8]

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                                                                                                  2. +
                                                                                                  3. Woe to Babylon for taking evil gain to build themselves up [2:9-11]

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                                                                                                  4. +
                                                                                                  5. Woe to Babylon for seeking to gain authority and dominion through violence [2:12-14]

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                                                                                                  6. +
                                                                                                  7. Woe to Babylon for her immorality and violence [2:15-17]

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                                                                                                  8. +
                                                                                                  9. Woe to Babylon for her idolatry [2:18-20]

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                                                                                                  10. +
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                                                                                                  +

                                                                                                  V. Habakkuk's Prayer [3]

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                                                                                                  A. Introduction and a plea for God's compassionate work [3:1-2]

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                                                                                                  B. God's awesome power [3:3-7]

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                                                                                                  C. God's salvation [3:8-15]

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                                                                                                  D. Habakkuk's strength and hope [3:16-19]

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                                                                                                  +

                                                                                                  Observations

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                                                                                                    +
                                                                                                  • It is possible that the name 'Habakkuk' is a loan word for an Assyrian plant by the name: hambaḳûḳu. This is, however, the topic of much scholarly debate.
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                                                                                                  • Habakkuk 2:4 has immense implications for the rest of Scripture and is directly quoted in Galatians 3:11, Romans 1:17, and Hebrews 10:38. This is nothing new, however, as we have already seen this going back to Abraham in Genesis 15:6.
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                                                                                                  • The reference to 'Shigionoth' is the plural form of the same word that appears in psalm 7:1. It likely describes the emotional, almost ecstatic nature of the prayer.
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                                                                                                  • "The prayer of Habakkuk goeth on three's". In the original Hebrew, the number of words in many of the phrases of Habakkuk's prayer are multiples of three.
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                                                                                                  • The book of Habakkuk, as in other books like Nahum, impresses upon us the reality that God's judgement has two sides. It is just and fearful punishment for God's enemies, but is hope and salvation for God's people. This is typified in Habakkuk in 3:13 where God "struck the head of the house of evil to lay him open from thigh to neck." in the process of bringing "the salvation of Your anointed".
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                                                                                                    Haggai ~ “Festival”

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                                                                                                    Authorship and Audience

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                                                                                                    It is likely that Haggai wrote this book (see 1:1) with Israel as the intended audience.

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                                                                                                    Date and Historical Context

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                                                                                                    Based on passages like Haggai 1:1, 2:1, 2:10, and 2:20, we can date Haggai's four-month, recorded ministry to 520 BC. This was after Cyrus, a Persian King, had already allowed the Israelites to return to their homeland and build the temple. The work on the Temple had stalled due to opposition (see the book of Ezra 4 - 5); Haggai encourages the people to restart the building efforts. Around this same time, Darius investigates the complaint lodged by those opposed to the rebuilding of the temple (see Ezra 4:24 - 6:12) and ends up recommitting to the rebuilding of the temple.

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                                                                                                    Literary Context

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                                                                                                    Haggai fits nicely into the narrative of Ezra-Nehemiah. It answers the question: Why should Israel rebuild the temple when it is nothing like Solomon's temple? Even though this temple is insignificant, Israel needs to build it as an expression that God will one day build another one (as described in Ezekiel and the Messianic promises). Haggai also establishes Zerubbabel as a significant person through whom God will work which we see fulfilled in Jesus's genealogy (see Luke 3:27 and Matthew 1:13).

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                                                                                                    Outline

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                                                                                                    0. Introduction [1:1]

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                                                                                                    I. "Consider your ways" [1:2-11]

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                                                                                                      +
                                                                                                    • In this section, God condemns the people for not rebuilding the temple, pointing out the consequences of this decision.
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                                                                                                    II. The People Repent [1:12-15]

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                                                                                                    III. The Future of God's Temple [2:1-9]

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                                                                                                      +
                                                                                                    • Notice the line of argument: Work on the temple! God is with you and has promised to one day make a temple more wonderful than the first.
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                                                                                                    IV. God Promises to Bless Sinful Israel [2:10-19]

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                                                                                                      +
                                                                                                    • Just as anything touched by an unclean thing would become unclean, so it is with God's people. God still promises to bless His people, however, in spite of their unrighteousness.
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                                                                                                    +

                                                                                                    V. Zerubbabel: God's Signet Ring [2:20-23]

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                                                                                                      +
                                                                                                    • God gives Zerubbabel as living proof, as it were, that His promises are still in effect (for more details on this, refer to the "Observations/Notes" section below).
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                                                                                                    Theme(s)

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                                                                                                      +
                                                                                                    • God's faithfulness and future plans. The exile was a shocking time for the Israelites. Questions about God's power, justice, love, and faithfulness abounded as the promises of God looked as though they were never going to happen. Through Haggai, God reminds the Israelites that His promises are still in play and He will one day bless His people and build a temple that will put even Solomon's spectacular temple to shame.
                                                                                                    • +
                                                                                                    • Responding to God's faithfulness and future plans. While Haggai provides some amazing promises for the future, he also proclaims to his audience some of the most direct and practical commands found in Scripture. Haggai 1:5-8 and 2:3-9 are passages that capture what was Israel's proper response to God's promises. Even though the current temple was pitiful when compared with the first temple and even though God promises to one day make a temple that will make even the first one look pitiful, the Israelites are still commanded to "bring wood and rebuild the temple" (1:8) and to "take courage" (2:4). Rebuilding the current temple pleases and glorifies God (see 1:8) because it reminds Israel and the nations around them that God has not forgotten His promises and is still at work.
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                                                                                                    Observations

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                                                                                                      +
                                                                                                    • As I mentioned in one of the themes, Haggai is a very quick and direct book. The first eleven verses introduce Haggai and his message and the rest of chapter one describes the people's response to this message (1:12-15).
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                                                                                                    • The name "Zerubbabel" is very interesting. If it is to be understood as a Hebrew name, it would translate to: "The one sown of Babylon". If it is Babylonian, it would translate to: "Seed of Babylon". Either way, there are two significant ideas that we need to pick up on. First, the reference to Babylon must take us back to the tower of Babel. Babylon and Babel are not the end and they are not the rulers. God will use one born of Babylon as a signet ring, an instrument of a king. Second, Zerubbabel's name, either explicitly or implicitly, has the concept of a seed in mind. This is significant when we think back to Genesis and God's promise that a seed of Adam would crush the head of the serpent. In effect, God is saying that the promises made throughout the entire Old Testament up to this point are not done, forgotten, or otherwise lost. They are still in play and Zerubbabel is living evidence of this. Now, read Zechariah 4:6, Luke 3:27, and Matthew 1:13.
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                                                                                                      Hosea ~ “Salvation”

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                                                                                                      Authorship and Audience

                                                                                                      +

                                                                                                      Likely written by Hosea (see 1:1). Written to Israel (the Northern Kingdom) shortly after they had separated from Judah.

                                                                                                      +

                                                                                                      Date and Context

                                                                                                      +

                                                                                                      This book was written shortly after Israel (the Northern Kingdom) had split from Judah and followed Jeroboam (vs. 1). This would have taken place around the early 900s BC.

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                                                                                                      Theme(s)

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                                                                                                        +
                                                                                                      • God’s Love in Judgement. One of the principal, theological themes of Hosea is God’s love in judgement. This is demonstrated by Hosea himself in marrying a prostitute and calling Israel to repent and return throughout the book (see the outline below). Put another way, this book answers the question: “If God loves us, how can he judge us?”. We will see that God has used and will use judgement as a way to bring His people back to Himself.
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                                                                                                      +

                                                                                                      Outline

                                                                                                      +

                                                                                                      0. Introduction [1:1]

                                                                                                      +

                                                                                                      I. Hosea as an Example of God’s Love [1:2 - 3]

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                                                                                                      II. Israel’s Corrupted Love [4 - 7:1a]

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                                                                                                      +

                                                                                                      A. God’s case against corrupt Israel [4]

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                                                                                                        +
                                                                                                      • Note the legal language used in this section
                                                                                                      • +
                                                                                                      +

                                                                                                      B. The extent of corruption [5:1 - 5:7]

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                                                                                                      C. God’s response to the corruption [5:8 - 5:15]

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                                                                                                      D. Call to repentance and restoration [6 - 7:1a]

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                                                                                                      III. Israel’s Misplaced Love [7:1b - 11:11]

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                                                                                                      +

                                                                                                      A. Description of how Israel has misplaced their love [7:1b - 7:16]

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                                                                                                      B. God will judge [8]

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                                                                                                      C. Description of coming judgement [9 - 10]

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                                                                                                      D. God’s compassion and love [11:1 - 11:11]

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                                                                                                      +

                                                                                                      IV. The History of God’s Love and Faithfulness to Israel [11:12 - 14]

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                                                                                                      +

                                                                                                      A. Two examples of God’s love to Israel and Israel's unfaithfulness [11:12 - 13:8]

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                                                                                                      B. Israel’s foolish opposition [13:9 - 13:11]

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                                                                                                      C. God’s verdict [13:12 - 13:16]

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                                                                                                      D. Call to repent and promise of God’s love [14:1 - 14:8]

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                                                                                                      E. Exhortation to the wise [14:9]

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                                                                                                      +

                                                                                                      Observations/Notes

                                                                                                      +
                                                                                                        +
                                                                                                      • The names of Hosea’s children are important. There are a lot of word-plays that deal with the names of Hosea’s children (especially in the early sections of the book).
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                                                                                                        Prophets

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                                                                                                        (Isaiah - Malachi)

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                                                                                                          Isaiah ~ "Yah is salvation"

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                                                                                                          Authorship and Audience

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                                                                                                          According to Isaiah 1:1, "Isaiah the son of Amoz" wrote this book. Based on 7:3, we know that he had a son and was presumably married. Isaiah was written primarily to Judah (the Southern Kingdom) as evidenced by the references to Judah's kings and the confrontation with Judah's idolatry.

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                                                                                                          Date and Historical Context

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                                                                                                          Base on Isaiah 1:1, Isaiah was writing during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. As 'bookends' for the dating of the book, King Uzziah likely died around 740/739 BC and Judah was taken into captivity in 686 BC. Thus, the book was likely finished by 686 and parts of it were likely started before 740 BC. This was a tumultuous time in Judah's history as the Northern Kingdom would be taken into captivity by Assyria in 720 BC and the Southern Kingdom was heading into exile as well.

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                                                                                                          Literary Context

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                                                                                                          Isaiah is quoted "over 65 times" in the New Testament which is "more than any other OT prophet".1 Jerome describes Isaiah as an 'evangelist' and notes that the book deals with 'the mysteries of Christ and the Church'.2 Isaiah is, indeed, a very forward-looking book as it presents what will happen to Israel (and the entire world) in the future. If you are well-read in the rest of the Bible, you will see a lot of connections between Deuteronomy, Isaiah, the gospels, and the book of Revelation (not to mention the overlap between Isaiah and the other prophets and Isaiah and Paul's letters).

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                                                                                                          Outline

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                                                                                                          I. Book of Judgement [1 - 39]

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                                                                                                          A. Judgements Against Judah [1 - 12]

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                                                                                                          1. Introductory Courtroom Scene [1 - 5]

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                                                                                                          2. +
                                                                                                          3. Isaiah's Commission [6]

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                                                                                                          4. +
                                                                                                          5. Judah's Coming Judgement and Messiah [7 - 12]

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                                                                                                          6. +
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                                                                                                          B. Judgements Against the Nations [13 - 24]

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                                                                                                          C. Hope for Deliverance [25 - 27]

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                                                                                                          D. Woes and Warnings [28 - 35]

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                                                                                                          E. A Present Example of God's Salvation [36 - 39]

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                                                                                                          II. Book of Comfort [40 - 66]

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                                                                                                          +

                                                                                                          A. Comfort of the Coming Deliverance [40 - 48]

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                                                                                                          B. Comfort of the Coming Servant [49 - 55]

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                                                                                                          C. Comfort of Everlasting and Global Restoration [58 - 66]

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                                                                                                          Theological Theme

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                                                                                                          • God saves. Isaiah's name means "Yah is salvation" and this is the theme of his book. Isaiah emphasizes God's ability and His plans to save. God is able to save and He intends to do so.

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                                                                                                            Isaiah discusses God's ability to save by contrasting God with other nations from which Judah was seeking protection (Egypt and Babylon) and by contrasting God with idols. Humans and idols are incapable of saving Israel; only God is powerful enough to save them.

                                                                                                            +

                                                                                                            Isaiah lays out with remarkable clarity God's plans to save Israel from both the temporal oppression and their sins. The message is that Israel ought to have hope because God is not only able, but also has a plan in place to save Israel and the rest of the nations (Isaiah 7 - 11, 40 - 66).

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                                                                                                            You could capture the basic arguments of this book in the following structure:

                                                                                                            +
                                                                                                              +
                                                                                                            • God Saves
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                                                                                                              • Because God is able to save
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                                                                                                                • Supporting evidence:
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                                                                                                                  • God knows the future
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                                                                                                                  • God is creator
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                                                                                                                • This is in contrast with:
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                                                                                                                  • Idols
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                                                                                                                  • Men
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                                                                                                                  • Other nations
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                                                                                                              • Because God has plans to save
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                                                                                                                • Supporting evidence:
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                                                                                                                  • God has been faithful to Israel in the past
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                                                                                                                  • God knows the future
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                                                                                                          Observations

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                                                                                                          • Nahum 1:15 quotes from Isaiah 52:7
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                                                                                                          • Isaiah 1:2 begins with a similar phrase as Deuteronomy 31:1. In this sense, it is as though Isaiah is starting where Moses stopped. Moses and Isaiah are calling creation as witness against Israel.
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                                                                                                          Notes

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                                                                                                          1. "Isaiah," Grace to You, April 19, 2010, accessed March 15, 2018, https://www.gty.org/library/bible-introductions/MSB23.

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                                                                                                          2. Jerome, "Jerome, Prologue to Isaiah," The Tertullian Project, accessed March 20, 2018, http://www.tertullian.org/fathers/jerome_preface_isaiah.htm.

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                                                                                                            Joel ~ “Yahweh is God”

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                                                                                                            Authorship

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                                                                                                            Most likely Joel (1:1). We know very little about Joel as there is very little mentioned in this book and there is no character in the Bible that fits Joel's profile.

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                                                                                                            Date and Context

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                                                                                                            As there is very little historical context given in the book itself, one of the biggest clues used to estimate the date of Joel is the lack of any reference to an established king (both in the beginning of the book and in the judgements throughout). Given this clue, the majority of commentators today will date the book sometime shortly after the destruction of Jerusalem in 587/6 BC.

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                                                                                                            Personally, however, I argue that the book was more likely written sometime during the 9th century B.C. (probably around 830 B.C.). I argue this for three reasons:

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                                                                                                              +
                                                                                                            1. The ‘reign’ of Athaliah and subsequent reign of Joash who started ruling at age 7 (2 Kings 11-12, 2 Chronicles 23-24) would have been a time in which the king would have been weak/not a prominent figure.
                                                                                                            2. +
                                                                                                            3. (The weakest argument) The similarities between Joel and the book of Obadiah (Joel 2:32 w/ Obadiah 17 and Joel 3:3 w/ Obadiah 11) suggest that Joel was written earlier rather than later.
                                                                                                            4. +
                                                                                                            5. Why would Joel use locusts as an example of judgement if Jerusalem had just been destroyed and the people had been sent into exile?
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                                                                                                            Theme(s)

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                                                                                                            • Theology of Judgement. Joel presents us with a theology of judgement, principally identifying two aspects of judgement. First, while some judgements occur/have occurred in a localized and limited sense, there will be a day (the Day of Yahweh/the LORD) of final and ultimate judgement. The proper response in light all judgement from God is repentance. Secondly, we see the two 'sides' of judgement. For those opposed to God, judgement represents the dispensing of His righteous wrath, yet for those who have submitted to God’s rule and authority, judgement justly poured out on those who hate God and His people is a welcome deliverance and salvation.
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                                                                                                            Outline

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                                                                                                            0. Introduction [1:1]

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                                                                                                            I. Judgement of God; Present & Future (Curses) [1:2 - 2:11]

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                                                                                                            A. Recent Judgements [1:2-12]

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                                                                                                            B. Call to Repentance in Light of the Day of Yahweh [1:13-20]

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                                                                                                            C. The Day of Yahweh [2:1-11]

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                                                                                                            II. Repentance [2:12 - 2:17]

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                                                                                                            • This is the 'bridge' between the previous section (with curses) and the next section (with blessings).
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                                                                                                            III. Restoration (Blessings) [2:18 - 3]

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                                                                                                            A. Physical Restoration [2:18-27]

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                                                                                                            B. Spiritual Restoration [2:28-32]

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                                                                                                            C. National Restoration (and Judgement) [3]

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                                                                                                            Observations/Notes

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                                                                                                            • The reference to locusts is not just about locusts. As described in Deuteronomy 28:38-42, locusts destroy crops which means no food and no offerings (see: Joel 2:13-14, Psalm 50, Hosea 9:4).
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                                                                                                            • Our understanding of the “Day of Yahweh/the LORD”, which was introduced with this name by Obadiah, is greatly expanded by the book of Joel. In Acts 2:17-21, the Apostle Peter uses Joel as the basis for his argument that the pouring out of the Spirit at Pentecost is a sign that we are entering the latter days. In other words, the process given in Joel (Spirit > prophecy/visions > wonders > Day of Yahweh) has begun (the first domino has fallen). Understanding Joel gives Peter's argument more force: 'In light of the coming judgement that Joel has talked about, repent and call upon the name of Yahweh.' (major paraphrase).
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                                                                                                              Jonah ~ “Dove”

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                                                                                                              Authorship and Audience

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                                                                                                              Based on some of the specific details known by the author (e.g. ch. 2), I believe it is possible and probable that Jonah himself is the author of this book. We know from 2 Kings 14:25 that Jonah had at least one other prophecy foretelling the expansion of Israel's borders. If Jonah himself did write this book, it may have been written retrospectively after Jonah started to better submit to what God was trying to do with the gentiles.

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                                                                                                              Date and Context

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                                                                                                              Based on 2 Kings 14:25, we know that Jonah's life had at least some overlap with that of Jeroboam II's reign from 793 to 753 BC. As Jonah had prophesied, Israel (the Northern Kingdom) had expanded her borders and was enjoying what would be one of the more prosperous times in her history. Nineveh would later fall in 612 BC (see Nahum).

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                                                                                                              Theme(s)

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                                                                                                                +
                                                                                                              • God's Righteousness and Inevitable Judgement. This book begins with a command given to Jonah that he go to Nineveh and announce the judgement God was planning to pour out on the city. From this, we see that God is righteous and cannot stand evil. Also, we see another instance of the recurring pattern that disobedience and rebellion against God demands judgement.
                                                                                                              • +
                                                                                                              • God's Mercy and Compassion. In this book, we see that God is immensely merciful and compassionate. He relents of the judgement He had planned to bring against Nineveh (4:11), sends a fish to save Jonah (1:17), and calms the sea for the sailors (1:15). God is so characterized by mercy and compassion (see Exodus 34:6) that Jonah cites this as the reason he fled from God's command in the first place (4:2). He was sure God would end up being compassionate and relent concerning calamity (for some, unwritten reason, he didn't want this to occur).
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                                                                                                              • God's Patience. The book of Jonah also reminds us of God's tremendous patience. God is patient with Jonah even in his rank disobedience (ch. 1). He is patient with the Ninevites in sending Jonah to them to warn them of the coming judgement forty days before it occurs rather than punishing them outright (3). God is patient in the foolishness of Jonah after God choose to show mercy and compassion on Nineveh by not sending judgement (4). If the Bible is true in describing every sin as a personal offense against God, then God has displayed patience which ought to bring us to our knees in worship!
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                                                                                                              • YHWH is the God of Gentiles as well as Jews. It is fascinating that Jonah's initial mission is to gentiles (the Ninevites) and, even in his disobedience, more gentiles (the sailors) come to trust in YHWH. It is clear from this book that God is not a God who is only concerned with Israel and the Jewish people, but also with the whole world including gentiles. All of the attributes of God described above (righteousness, mercy, compassion, and patience) are all demonstrated to gentiles in this book. In fact, this book goes so far as to make the one Jewish follower of YHWH, Jonah, seem unfaithful and stubborn relative to the gentiles with whom he comes in contact. In many ways, the gentiles in this story are foils for Jonah (and it is the gentiles, not Jonah, who display a right attitude toward God).
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                                                                                                              Outline

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                                                                                                              0. Jonah Flees the Presence of YHWH [1:1-16]

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                                                                                                              I. Jonah in the Fish [1:17 - 2:10]

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                                                                                                              II. Jonah in Nineveh [3:1-9]

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                                                                                                              III. God's Mercy and Jonah's Anger [3:10 - 4:11]

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                                                                                                              Observations/Notes

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                                                                                                                +
                                                                                                              • I believe that many (I dare say 'most') Christians have a wrong view of this book. From their perspective, a simple outline of the events in this book would be something like:

                                                                                                                +

                                                                                                                First, Jonah disobeys God's command to go to Nineveh by sailing for Tarshish (ch. 1). Jonah is then thrown overboard during the storm and swallowed by a "great fish" (1:17). Jonah repents (ch. 2) and goes to Nineveh where he does what God had originally asked him to do (ch. 3). After all of this, Jonah slips back into his former attitude (from ch. 1) where he wishes that God had not show His mercy and compassion to the Ninevites (ch. 4).

                                                                                                                +

                                                                                                                This outline, however, is not accurate. The primary problem is that it misunderstands Jonah's prayer in Jonah 2. Not every prayer, even one recorded in the Bible, is necessarily good or completely sound from a theological perspective. In this case, it is easy to view this prayer as one of repentance when, in reality, Jonah never repents. In fact, while he does thank God for His deliverance, he overemphasizes his own role in his salvation (see verses 2:4 and 2:7). Jonah does not seem to understand what the sailors said in 1:14: "... for You, oh YHWH, have done as it pleased you".

                                                                                                                +

                                                                                                                Most of what Jonah does and says in this book is wrong and, in many ways, unrepentant Jonah is a foil for the repentant gentiles he meets throughout this story. It is the gentiles who are exemplary in responding to God in this book and not Jonah.

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                                                                                                              • +
                                                                                                              • The book of Jonah contains what is one of the most fantastic stories in the whole Bible: Jonah getting swallowed by a "great fish" (1:17). There has been much ink spilled on this subject already and I have nothing to contribute to the discussion more than to say that if God created the universe, He can certainly control a fish and supernaturally preserve the life of anyone He wills inside or outside of a fish. I caution the reader to not get too caught up in the details of the fish as this is not the focus presented in the text. The focus is that God can save whom He wills, when He wills, how He wills, and for reasons He knows and wills.
                                                                                                              • +
                                                                                                              • It is interesting to note that when Jonah flees, he is fleeing "from the presence of YHWH" (see 1:3 and 1:10).
                                                                                                              • +
                                                                                                              • Because the book is so short and we are not given a lot of historical and contextual background in the book itself, it is easy to lose sight of the fact that the revival described in 3:5-9 is one of the greatest described in the entire Bible (probably second only to the future, Jewish revival described in Revelation 7:4-8). It appears that the vast majority of the population of Nineveh (around 120,000 young children according to 4:11), humbled themselves and repented (3:10). What a wonderful image! And, what a stark contrast between the gentiles, who quickly humble themselves and repent, and Jonah, who never repents.
                                                                                                              • +
                                                                                                              • This books is interesting as there are many unwritten events and sentiments going on throughout the book. For a few examples:

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                                                                                                                • It is interesting that we know nothing of the nature or substance of the Ninevites' disobedience to God.
                                                                                                                • +
                                                                                                                • Jonah hates Ninevites, based on 4:2, and wants them to face judgement for what they have done, but we aren't told exactly why this is the case.
                                                                                                                • +
                                                                                                                • The discussion between Jonah and the sailors in chapter one (1:8-10) is strange in that we only gets bits and pieces of their interchange and even that appears to be jumbled and possibly not in chronological order (specifically 1:10).
                                                                                                                • +
                                                                                                                • Jonah's proclamation to Nineveh (3:10) is recorded as nothing more than a sentence fragment. We are not sure if there was more to his message than this and if this was an appropriate communication of the message God had told him to preach (see 3:2).
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                                                                                                                Some of these characteristics make it hard to fill in some of the exact details of Jonah's story, but it is important to recognize that the author is telling us and focusing our attention on that which his audience needed to know. In this book, it appears that the primary purpose is not to focus on anything Jonah did, but to highlight God's work even among the gentiles.

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                                                                                                                Malachi ~ “My [God's] Messenger”

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                                                                                                                Authorship

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                                                                                                                Likely Malachi (see 1:1). We do not have any other biographical details given about Malachi in the Bible which, combined with Malachi's generic name, has led some scholars to argue that Malachi is not the name of the prophet, but simply a description of a prophet as "My [God's] messenger". While this is possible, none of the other prophets are written anonymously and, without further evidence, I hold to the simplest explanation that Malachi is a proper name.

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                                                                                                                Date and Context

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                                                                                                                Given the fact that the issues being addressed in Malachi are very similar to those addressed in Nehemiah, it is likely these two were contemporaries. It is safe to say that Malachi was written between 435 - 430 BC. According to most scholars, this makes Malachi the last book in the Old Testament Canon.

                                                                                                                +

                                                                                                                Theme(s)

                                                                                                                +
                                                                                                                  +
                                                                                                                • God is not Done with His People. In the book of Malachi, we find God's chosen people back in their homeland after the exile, but still sinning and rejecting God. In the book of Malachi, there are many calls to repent and return to God, but we also see that God has not given up on His people and will take action to save those who still fear Him. In this, we see God's patience, mercy, and grace clearly demonstrated.

                                                                                                                  +
                                                                                                                • +
                                                                                                                • God Must be Worshiped on His Terms. This is a theme throughout the entire Bible, but it becomes a critical point in the book of Malachi. The 'dialog' portions of Malachi make it clear that Israel was not concerned with worshiping God in the way that He designated and chose. They wanted to worship in a way that was most convenient for them. In fact, God goes so far as to say that He wishes there was someone who would "shut the gates" of the newly built Temple "that you might not uselessly kindle fire on My altar!" (1:10). God is to be worshiped on His terms, as He defines them and not according to our own agendas/convenience.

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                                                                                                                • +
                                                                                                                +

                                                                                                                Outline

                                                                                                                +

                                                                                                                0. Introduction [1:1]

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                                                                                                                I. Israel's Wrongs Against God [1:2-14]

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                                                                                                                +

                                                                                                                A. Israel Doesn't Recognize God's Love [1:2-5]

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                                                                                                                B. Israel Doesn't Recognize God's Authority and Majesty [1:6-14]

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                                                                                                                +

                                                                                                                III. A Commandment for the Priests: Bring People Back to God! [2:1-9]

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                                                                                                                IV. Israel's Wrongs Against Men (and God) [2:10-17]

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                                                                                                                +

                                                                                                                A. The people of Israel have married foreign women [2:10-12]

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                                                                                                                B. The people of Israel have divorced their wives [2:13-17]

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                                                                                                                V. God's Coming Judgement [3:1-6]

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                                                                                                                VI. A Call to Return [3:7-18]

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                                                                                                                +

                                                                                                                A. The call [3:7]

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                                                                                                                B. A practical way to return: tithe [3:8-12]

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                                                                                                                C. The sad state of the people: testing God (in the negative sense) [3:13-15]

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                                                                                                                D. The hope of those who fear God: becoming God's own possession [3:16-18]

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                                                                                                                +

                                                                                                                VII. Closing Warning/Admonition [4]

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                                                                                                                A. Judgement for some, Restoration for others [4:1-3]

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                                                                                                                B. A reminder that the promises of the law (especially Deuteronomy) are still in play [4:4]

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                                                                                                                C. 'Elijah' the prophet is promised [4:5-6]

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                                                                                                                • This is John the Baptist (Luke 1:17 and Matthew 17:10-13)
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                                                                                                                Observations/Notes

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                                                                                                                • Note the use of the word "messenger" (and similar forms) throughout the book (2:7 and 3:1).

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                                                                                                                • +
                                                                                                                • Beware of anyone who tries to apply Malachi 3:8-12 directly to Christians. This passage was not written to Christians, nor do we have the promises detailed in this passage.

                                                                                                                  +
                                                                                                                • +
                                                                                                                • This book should be read along with Nehemiah as both books are post-exile and address many of the same issues.

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                                                                                                                  Micah ~ “Who is like Yahweh?”

                                                                                                                  +

                                                                                                                  Authorship

                                                                                                                  +

                                                                                                                  Almost certainly Micah of Moresheth (1:1 and 3:1-4). We do not know where Moresheth is today, but Jeremiah 26:18 affirms that Micah was from Moresheth. In fact, Jeremiah 26:16-19 includes a quote from Micah 3:12 used to defend what Jeremiah himself is prophesying.

                                                                                                                  +

                                                                                                                  Date and Context

                                                                                                                  +

                                                                                                                  Micah prophesied around the same time as Isaiah (compare Micah 1:1 to Isaiah 1:1). Micah's ministry likely began sometime around 740 B.C., shortly after Isaiah's ministry had begun, and ended around 700 BC. Unlike Isaiah, however, Micah's vision is not only about Jerusalem and the Southern kingdom, but it also has to do with Samaria and the Northern Kingdom. This, combined with the dates of Micah's ministry, is particularly interesting because this means that Israel, the Northern Kingdom, would have been exiled about half way through Micah's ministry (the Northern Kingdom was exiled in 722 B.C.).

                                                                                                                  +

                                                                                                                  Theme(s)

                                                                                                                  +
                                                                                                                    +
                                                                                                                  • God's Judgement in His Covenant Plan. The book of Micah explains why God will judge His people, but also lays out God's redemptive and restorative plans for His people. In the process, we get a picture of how God uses judgement both to refine His people and to punish those who oppose Him. The final chapter of this book is a great statement of hope and trust in God's ability to enact His covenant plan.
                                                                                                                  • +
                                                                                                                  +

                                                                                                                  Outline

                                                                                                                  +

                                                                                                                  0. Introduction [1:1]

                                                                                                                  +

                                                                                                                  I. God's Case and Verdict Against His People and Their Hope, Part 1 [1:2 - 2]

                                                                                                                  +
                                                                                                                  +

                                                                                                                  A. The people's unfaithfulness and its consequences [1:2 - 1:16]

                                                                                                                  +

                                                                                                                  B. Woe to the wicked oppressors [2:1-11]

                                                                                                                  +

                                                                                                                  C. The promise of restoration when God gathers his people and leads them [2:12-13]

                                                                                                                  +
                                                                                                                  +

                                                                                                                  II. The Present Oppression and Future Restoration [3 - 5]

                                                                                                                  +
                                                                                                                  +

                                                                                                                  A. God's indictments against the rulers and prophets [3]

                                                                                                                  +

                                                                                                                  B. Promise of peace and restoration in the latter days [4 - 5]

                                                                                                                  +
                                                                                                                  +
                                                                                                                    +
                                                                                                                  1. Future peace and victory for Israel [4 - 5:1]

                                                                                                                    +
                                                                                                                  2. +
                                                                                                                  3. The means of this victory and peace [5:2-6]

                                                                                                                    +
                                                                                                                  4. +
                                                                                                                  5. The resulting remnant [5:7-9]

                                                                                                                    +
                                                                                                                  6. +
                                                                                                                  7. God's purification of His people and judgement of His enemies [5:10-15]

                                                                                                                    +
                                                                                                                  8. +
                                                                                                                  +
                                                                                                                  +
                                                                                                                  +

                                                                                                                  III. God's Case and Verdict Against His People and Their Hope, Part 2 [6 - 7]

                                                                                                                  +
                                                                                                                  +

                                                                                                                  A. God's case and verdict against His people [6]

                                                                                                                  +

                                                                                                                  B. Micah's lament and hope [7]

                                                                                                                  +
                                                                                                                  +
                                                                                                                    +
                                                                                                                  1. Micah's lament over the lack of Godly people [7:1-6]

                                                                                                                    +
                                                                                                                  2. +
                                                                                                                  3. Micah's hope [7:7-20]

                                                                                                                    +
                                                                                                                    +

                                                                                                                    a. Micah's hope in God's judgement [7:7-13]

                                                                                                                    +

                                                                                                                    b. Micah's hope in God's shepherding [7:14-17]

                                                                                                                    +

                                                                                                                    c. Micah's hope in God's character [7:18-20]

                                                                                                                    +
                                                                                                                    +
                                                                                                                  4. +
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                                                                                                                  +

                                                                                                                  Observations/Notes

                                                                                                                  +
                                                                                                                    +
                                                                                                                  • The structure of the book can be identified based on similar language used throughout the book:

                                                                                                                    +
                                                                                                                      +
                                                                                                                    • The prophecy or statement in chapters 1, 3, and 6 each begin with the word "hear"
                                                                                                                    • +
                                                                                                                    • Chapters 1 and 6 begin with similar language calling earth and mountains to be witnesses against Israel (see also Jeremiah 6:19)
                                                                                                                    • +
                                                                                                                    • Chapters 2 and 7 both begin with a "woe"
                                                                                                                    • +
                                                                                                                    +
                                                                                                                  • +
                                                                                                                  • Micah 7:18 begins with the phrase: "Who is a God like You..." (NASB) which is similar to Micah's name

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                                                                                                                    Nahum ~ “Comfort” or “Consolation”

                                                                                                                    +

                                                                                                                    Authorship

                                                                                                                    +

                                                                                                                    Nahum (see 1:1). We do not have any other biographical information about Nahum other than the fact that he was an Elkoshite (born in Elkosh).

                                                                                                                    +

                                                                                                                    Date and Context

                                                                                                                    +

                                                                                                                    While we do not know the exact date that this book was written, we do have two events that give us a relatively small window in which the book must have been written. First, Nahum 3:8 refers to "No-amon", the Egyptian city of Amon/Thebes, as already fallen. Amon/Thebes did not fall until 663 B.C. which means that Nahum must have been written after 663 BC. Second, given that the prophecy of this book centers around the destruction of Nineveh, the book must have been written before the city was destroyed by the Babylonians and Medes in 612 BC. Thus, Nahum was likely written sometime between 663 and 612 BC.

                                                                                                                    +

                                                                                                                    For those who accept that Nahum was written between 663 and 612 B.C., there is much debate as to the exact date of this prophecy. Some scholars have suggested that Nahum may be one of the "seers" who spoke to King Manasseh upon his return from Assyria (see 2 Chronicles 33:1-18 (vs. 18 in particular)). This would put the writing of Nahum around 650 BC.

                                                                                                                    +

                                                                                                                    Theme(s)

                                                                                                                    +
                                                                                                                      +
                                                                                                                    • God's Unstoppable Judgement. In the book of Nahum, the judgement of God is tied into God's attributes. Because of this, we see that God's judgements are inevitable and unstoppable. There is nothing man can do to stop God's decrees.

                                                                                                                      +
                                                                                                                    • +
                                                                                                                    • The Two Sides of Judgement. Like a coin, judgement has two sides to it. For those opposed to God, His judgement is a terrible thing to be feared. For those who fear and obey God, however, judgement brings peace and even comfort. Throughout the book of Nahum, we see this contrast reiterated over and over. Nahum 1:1 - 2:2 is a specific section where this theme is abundantly clear.

                                                                                                                      +
                                                                                                                    • +
                                                                                                                    +

                                                                                                                    Outline

                                                                                                                    +

                                                                                                                    0. Introduction [1:1]

                                                                                                                    +

                                                                                                                    I. God's Inevitable Judgement and Its Consequences [1:2 - 2:2]

                                                                                                                    +
                                                                                                                    +

                                                                                                                    A. God's attributes, power and inevitable victory [1:2-8]

                                                                                                                    +

                                                                                                                    B. God's unstoppable judgement [1:9-13]

                                                                                                                    +

                                                                                                                    C. God has decreed judgement [1:14]

                                                                                                                    +

                                                                                                                    D. God's judgement brings hope and peace for Israel [1:15 - 2:2]

                                                                                                                    +
                                                                                                                    +

                                                                                                                    II. Judgement on Nineveh Described [2:3-13]

                                                                                                                    +
                                                                                                                    +

                                                                                                                    A. The judgement [2:3-7]

                                                                                                                    +

                                                                                                                    B. The consequences of judgement [2:8-13]

                                                                                                                    +
                                                                                                                    +

                                                                                                                    III. Woe Describing Judgement and the Reason for Judgement [3:1-7]

                                                                                                                    +

                                                                                                                    IV. The Inevitability of Nineveh's Fall [3:8-19]

                                                                                                                    +
                                                                                                                    +

                                                                                                                    A. Thebes: A case study [3:8-15a]

                                                                                                                    +

                                                                                                                    B. The futility of trusting in man [3:15b-19]

                                                                                                                    +
                                                                                                                    +

                                                                                                                    Observations/Notes

                                                                                                                    +
                                                                                                                      +
                                                                                                                    • The phrase that God is "slow to anger" in Nahum 1:3 seems out of place given the verses around it talk of God's power, wrathfulness, and jealousy. Think back to the book of Jonah, however. Consider the fact that Jonah was likely written at least a century earlier. God had been patient and gracious with the Ninevites in sending Jonah to them and was patient in the time that passed between Jonah and Nahum. Given that judgement for rebellion against a holy God is justly and swiftly deserved, the fact that anyone in human history has awoken to live another day is a testimony to God's patience.

                                                                                                                      +
                                                                                                                    • +
                                                                                                                    • One of the interesting aspects of the fall of Nineveh as described by the book of Nahum is that it involves both a flood/water (see Nahum 1:8 and 2:6) and fire (see Nahum 3:13 and 3:15). Burning a captured city is a common action in the Ancient Near East, but the role of the water/flood in the siege is the topic of much debate. Greek accounts of the tradition they received about this event (recorded around 600 years after 612 B.C.) do mention that a flood made the capture of the city possible. The Babylonian accounts, however, do not mention any such flooding (see NAHUM AND THE GREEK TRADITION ON NINEVEH’S FALL). I do not believe that the silence of the Babylonian accounts removes the possibility of a flood making the capture of the city possible. Babylonian records are not known for their candor and it is very possible that a flood, if one occurred, would not be mentioned in the record of Nineveh's capture. Some have also argued that Nahum's references to a flood are purely metaphorical (see NAHUM AND THE GREEK TRADITION ON NINEVEH’S FALL) in that they are not referring to a literal flood. I believe that the language used in Nahum 2:6, however, lends itself to an understanding that Nahum is referring to a real flood that will come upon the city.

                                                                                                                      +
                                                                                                                    • +
                                                                                                                    • Nahum's name means “comfort” or “consolation”. This seems like an ironic name for a prophet whose primary ministry, as far as we know, was to proclaim the judgement and fall of Nineveh. It is important to remember, however, that the judgement of God has two sides. Judgement is terrible for those who are God's enemies, but it brings peace and liberation for God's people, those who love and fear Him. One of the clearest evidences of this in Scripture is Nahum 1:1 - 2:2. In this passage, there are multiple, contrasting references that highlight both the destructive nature of God's judgement and the peace and hope that it brings.

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                                                                                                                      Obadiah ~ “Servant of Yahweh”

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                                                                                                                      Authorship

                                                                                                                      +

                                                                                                                      Likely Obadiah (vs. 1). Depending on the date of the writing, this may be the same prophet mentioned in 1 Kings 18:1-16.

                                                                                                                      +

                                                                                                                      Date and Context

                                                                                                                      +

                                                                                                                      Due to the lack of biographical references, the primary clues as to the date when Obadiah was written come from the events described in the book. There are two primary dates that would fit the invasion of Jerusalem as described in the later part of verse 11.

                                                                                                                      +
                                                                                                                        +
                                                                                                                      1. The first would be around 853 - 841 B.C. when the Arabs and Philistines invaded Jerusalem (see 2 Kings 8:20-22; 2 Chronicles 21:8-20). This would mean that the author of this book would likely be the same prophet mentioned in 1 Kings 18:1-16 as a contemporary of Elijah.

                                                                                                                        +
                                                                                                                      2. +
                                                                                                                      3. The second date would be the fall of Jerusalem in 586 B.C. at the hands of Nebuchadnezzar (see Lamentations, Jeremiah 52). This is the most popular view among scholars today. Many scholars who support this view cite the similarities between Obadiah and Jeremiah 49:1-22 as evidence.

                                                                                                                        +
                                                                                                                      4. +
                                                                                                                      +

                                                                                                                      Theme(s)

                                                                                                                      +
                                                                                                                        +
                                                                                                                      • God’s Faithfulness in Judgement. With Esau/Edom’s rebellion and violence toward Israel, a key question is whether or not God is faithful to His promises to Jacob/Israel and Esau/Edom. Is God faithful? Is He powerful enough to be faithful? This book makes it clear that God’s faithfulness and power are both demonstrated through His judgement. Those who oppose God will not have the final say.
                                                                                                                      • +
                                                                                                                      +

                                                                                                                      Outline

                                                                                                                      +

                                                                                                                      I. God’s Coming Judgement Against Esau/Edom [1:1-9]

                                                                                                                      +
                                                                                                                        +
                                                                                                                      • God proclaims the extent and completeness of His judgement against Esau/Edom.
                                                                                                                      • +
                                                                                                                      +

                                                                                                                      II. Esau/Edom’s Actions in Israel’s Day of Distress [1:10-14]

                                                                                                                      +
                                                                                                                        +
                                                                                                                      • God describes the violence done by Esau/Edom to Jacob/Israel and retroactively pleas with Esau/Edom not to do what they have already done.
                                                                                                                      • +
                                                                                                                      +

                                                                                                                      III. God’s Actions in The Nations’ Day of Distress (the Day Of Yahweh) [1:15-21]

                                                                                                                      +
                                                                                                                        +
                                                                                                                      • Esau/Edom’s actions in the day of Israel’s distress will be repaid by God in the day of distress brought upon all nations.
                                                                                                                      • +
                                                                                                                      +

                                                                                                                      Observations/Notes

                                                                                                                      +
                                                                                                                        +
                                                                                                                      • Esau/Edom’s rebellion is rebellion against God (see Gen. 25:23 and 2 Chron. 21). That is, the very faithfulness of God is challenged by Esau/Edom’s rebellion.

                                                                                                                        +
                                                                                                                      • +
                                                                                                                      • The first verse is interesting: “the Vision of Obadiah. Thus says the Lord Yahweh concerning Edom” (emphases added).

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                                                                                                                      • +
                                                                                                                      • If Obadiah was written at the earlier of the possible dates (853 - 841 B.C.), this would mean that Obadiah was (one of) the earliest of the minor prophets to write. This is significant because he introduces the concept of the "Day of Yahweh/the LORD" which is a central theme for many of the prophets.

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                                                                                                                        Zechariah ~ “Yahweh Remembers”

                                                                                                                        +

                                                                                                                        Authorship

                                                                                                                        +

                                                                                                                        Likely Zechariah (see 1:1). Based on the genealogy in 1:1, we know that Zechariah was a priest descended from Iddo (who is mentioned in Nehemiah 12:4 and 16). We also know, based on the dates given in 1:1 and 1:7, that Zechariah was a contemporary of Haggai although Zechariah's ministry lasted longer than that of Haggai.

                                                                                                                        +

                                                                                                                        Date and Context

                                                                                                                        +

                                                                                                                        Based on passages like Zechariah 1:1, 1:7, and 7:1, we know that Zechariah started prophesying in 520 B.C., the same year as Haggai, and kept prophesying until 518 BC.

                                                                                                                        +

                                                                                                                        Outline

                                                                                                                        +

                                                                                                                        0. A Plea for Repentance in Light of the Certainty of God's Word [1:1-6]

                                                                                                                        +
                                                                                                                        +

                                                                                                                        A. Introduction [1:1]

                                                                                                                        +

                                                                                                                        B. Plea for Repentance [1:2-6]

                                                                                                                        +
                                                                                                                        +

                                                                                                                        I. Eight Visions [1:7 - 6:8]

                                                                                                                        +
                                                                                                                        +

                                                                                                                        A. Vision 1: Four, Patrolling Horseman [1:7-17]

                                                                                                                        +

                                                                                                                        B. Vision 2: Four Horns and Four Craftsmen [1:18-21]

                                                                                                                        +

                                                                                                                        C. Vision 3: Measuring Jerusalem [2]

                                                                                                                        +

                                                                                                                        D. Vision 4: Joshua, the High Priest [3]

                                                                                                                        +

                                                                                                                        E. Vision 5: Golden Lampstand and Two Olive Trees [4]

                                                                                                                        +

                                                                                                                        F. Vision 6: Flying Scroll [5:1-4]

                                                                                                                        +

                                                                                                                        G. Vision 7: Wickedness and the Ephah [5:5-11]

                                                                                                                        +

                                                                                                                        H. Vision 8: Four Chariots [6:1-8]

                                                                                                                        +
                                                                                                                        +

                                                                                                                        II. Five Words from Yahweh [6:9 - 8:23]

                                                                                                                        +
                                                                                                                        +

                                                                                                                        A. The man named 'Branch' [6:9-15]

                                                                                                                        +
                                                                                                                          +
                                                                                                                        • The 'Branch' will build the Temple and be both a King and Priest.
                                                                                                                        • +
                                                                                                                        +

                                                                                                                        B. A reason for the exile: selfish hearts [7:1-7]

                                                                                                                        +

                                                                                                                        C. A reason for the exile: hard hearts [7:8-14]

                                                                                                                        +

                                                                                                                        D. Future prosperity for Israel (a reversal) because of God's jealousy and the present implications [8:1-17]

                                                                                                                        +

                                                                                                                        E. Multinational recognition of Israel's blessing [8:18-23]

                                                                                                                        +
                                                                                                                        +

                                                                                                                        III. Two Burdens Regarding the Messiah/King [9 - 14]

                                                                                                                        +
                                                                                                                        +

                                                                                                                        A. Burden 1: The rejection of the Messiah/King [9 - 11]

                                                                                                                        +

                                                                                                                        B. Burden 2: The return of the Messiah/King [12 - 14]

                                                                                                                        +
                                                                                                                        +

                                                                                                                        Theological Themes

                                                                                                                        +
                                                                                                                          +
                                                                                                                        • God's word is certain and lasting. One of the fundamental principles underlying the visions and prophecies in the book of Zechariah is that God's word will come to pass and will stand the tests of time. It outlasts prophets, kings, and kingdoms. Even those who would ignore or reject God's word are, in fact, fulfilling it. The certainty of God's word is set as a foundation in the first six verses of Zechariah. It is easy to read over these verses and wade into the challenges of understanding the visions, but it is critical to remember that all of these prophetic visions have significance because God's Word is lasting and is certain.
                                                                                                                        • +
                                                                                                                        • God's reign is certain and will be lasting. The book of Zechariah closes with a promise that God will one day be King "over all the earth" (14:9). The whole book of Zechariah, while complex at points, all leads to the point in history when God asserts His authority and takes dominion of the earth. Zechariah 9:10 notes that the same King riding on a donkey also rules "from sea to sea".
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                                                                                                                        • God's lovingkindness is certain and lasting. As I mentioned in the previous point, the book of Zechariah culminates with God exercising dominion over the earth. In the process of getting to this point, we witness God's remarkable and lasting lovingkindness as He defends His people (14:3), pours out his Spirit upon "the House of David and on the inhabitants of Jerusalem" (12:10), gathers and restores His people (10:5-12), and allows nations to be called His people (2:11) (and these are just a few examples). God's lovingkindness and grace has been and will continue to be poured out on His people in all ages.
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                                                                                                                        • Prosperity for God's people is certain and will be lasting. Throughout many of the visions and the descriptions of what is to come, we are repeatedly reminded of the prosperity that will be brought to God's people. In addition to receiving salvation and being gathered back to Jerusalem by God (8:7-8), the people of God are also promised peace, crops, and the fulfillment of the Abrahamic Covenant (that the whole world would be blessed by Abraham's seed) (8:9-23).
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                                                                                                                        Observations

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                                                                                                                        • If you are reading the book of Zechariah well, you will see numerous images and themes that overlap with other Old Testament prophecies (especially those of Daniel) and that are repeated in the book of Revelation. Zechariah is foundational for understanding the book of Revelation.
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                                                                                                                        • Chapters 9 - 14 are very tough to understand, or at least to outline. By way of example, consider Zechariah 9:9-10. Both verses describe the Messiah, but verse 9 has already been fulfilled by Christ (Matthew 21:5), while verse 10 has not yet been fulfilled. In two verses, Zechariah leaps from Christ's first, humble coming, to His second, triumphant return and reign.
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                                                                                                                          Zephaniah ~ “Yahweh Hides/Protects”

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                                                                                                                          Authorship

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                                                                                                                          Likely Zephaniah (see 1:1). From the short genealogical background of Zephaniah given in Zephaniah 1:1, we know that Zephaniah was a descendant of King Hezekiah. This likely means that he was born into a relatively high social class.

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                                                                                                                          Date and Context

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                                                                                                                          We know from Zephaniah 1:1 that Zephaniah's ministry took place during Josiah's reign (640 - 609 B.C.). Based on the reference to Nineveh as a city that "dwells securely" (Zephaniah 2:15), we can confidently say that Zephaniah's prophecy must have occurred before the fall of Nineveh 612 BC. In 627 B.C., the Assyrian King Ashurbanipal died, which severely weakened Assyria. It is possible that this prophecy occurred even before 627 while Assyria was still a very powerful nation.

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                                                                                                                          Theme(s)

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                                                                                                                          • The Purifying Nature of God's Judgement. In the book of Zephaniah, we see that God's judgements, past, present, and future, all play a purifying role in God's salvific plan. This is most clear in Zephaniah 3:8-13 where God implores his people to "wait" for the day when God will "pour out" His indignation on the nations while at the same time giving "to the peoples purified lips".
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                                                                                                                          Outline

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                                                                                                                          0. Introduction [1:1]

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                                                                                                                          I. The Day of Yahweh [1:2-18]

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                                                                                                                          II. A Plea for Repentance in Light of Extensive Judgement [2]

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                                                                                                                          A. Plea for repentance [2:1-3]

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                                                                                                                          B. The extent of judgement [2:4-15]

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                                                                                                                          1. Judgement on the Philistine cities (to the West of Judah) [2:4-7]

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                                                                                                                          3. Judgement on Moab and Ammon cities (to the East of Judah) [2:8-11]

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                                                                                                                          5. Judgement on Ethiopia and Assyria (to the South and North, respectively, of Judah) [2:12-15]

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                                                                                                                          III. Woes on Jerusalem and the Hope for the Nations [3]

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                                                                                                                          A. Woe to Jerusalem [3:1-7]

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                                                                                                                          B. The extent of judgement [3:8-20]

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                                                                                                                          1. God's purifying judgement [3:8-13]

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                                                                                                                          3. The hope and joy of God's Reign [3:14-20]

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                                                                                                                          Observations/Notes

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                                                                                                                          • God's warning about Nineveh in Zephaniah 2:13-15 would be carried out by the Babylonians and the Medes in 612 B.C., not too long after Zephaniah's ministry and possibly within Zephaniah's lifetime.
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                                                                                                                          • Both Zephaniah 2:3 and 3:12 play on Zephaniah's name as both verses refer to the idea of hiding or seeking refuge in God.
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                                                                                                                          • Zephaniah 3:8-20 is among the most wonderful of descriptions which detail God's salvation of His people. I especially love Zephaniah 3:17 which reads:

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                                                                                                                            "The LORD your God is in your midst, A victorious warrior. He will exult over you with joy, He will be quiet in His love, He will rejoice over you with shouts of joy."

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                                                                                                                            Ecclesiastes

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                                                                                                                            "Trying to grasp Ecclesiastes feels like trying to pin down a large resistant octopus"1

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                                                                                                                            Ecclesiastes is a difficult book. Don't be discouraged if you are having a hard time trying to figure out what this book is all about. You aren't the only one! There is a reason this book is in the Bible and it is truly a powerful book once you wrap your mind around it.

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                                                                                                                            Definitions

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                                                                                                                            For the rest of this summary, there are a few important terms to know:

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                                                                                                                            • Qohelet: This is the transliteration of the Hebrew word often translated into English as "Preacher" or "Teacher" (e.g. 1:1)
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                                                                                                                            • Hevel: This is the transliteration of the Hebrew word often translated into English as "vanity" or "futile" or "meaningless" (e.g. 1:2)
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                                                                                                                            I am going to use these terms because it is hard to translate these terms from Hebrew to English without losing some of the meaning and I want us to keep in mind some important distinctions. Regarding 'Qohelet', this word describes someone who brings together a group of people to teach them. There is irony in the fact that the 'Teacher' in this book is not always right and is often confused and confusing.

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                                                                                                                            Regarding the word 'Hevel', this word refers to smoke or vapor. It is used in Ecclesiastes to emphasize how life is transient, ephemeral, and lacking substance.

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                                                                                                                            Authorship, Audience, Date, and Historical Context

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                                                                                                                            The authorship, audience, date or writing, and historical context are all related. Each is the subject of significant debate and I will not cover this debate here. I hope to write a separate article specifically on the date and authorship of Ecclesiastes.

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                                                                                                                            Literary Context

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                                                                                                                            As part of Wisdom Literature, Ecclesiastes discusses topics like the meaning of life and what it means to live well in this world. Assuming Solomonic authorship, 1 Kings 2 - 11 is the backdrop for this book. The conclusion that wisdom is summed up in fearing God and keeping His commandments (12:13) echoes Job 28:28, Proverbs 1:7, and 9:10. Ecclesiastes emphasizes God's judgement and hints at a resurrection which are major themes in the New Testament as evidenced by 1 Corinthians 15 and 2 Thessalonians 1 (among many others).

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                                                                                                                            Outline

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                                                                                                                            Before giving a complete outline for the book, it is important to note that Ecclesiastes is a frame narrative. This is a literary structure which contains a narrative within a narrative. Other examples of frame narratives include Frankenstein (Mary Shelley's novel actually includes three layers of narrative) and The Princess Bride. In Ecclesiastes, the outer narrative (the frame) refers to Qohelet in the third person. The inner narrative is Qohelet himself speaking. If we were to visualize the inner and outer narratives, it would look something like:

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                                                                                                                            Ecclesiastes is a frame narrative

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                                                                                                                            Here is an outline of the inner and outer narratives in the book:

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                                                                                                                            PassageNarrative Location
                                                                                                                            Ecclesiastes 1:1-11Outer
                                                                                                                            1:12 - 7:26Inner
                                                                                                                            7:27Outer
                                                                                                                            7:28 - 12:7Inner
                                                                                                                            12:8-14Outer
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                                                                                                                            Now for an outline:

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                                                                                                                            0. Frame: Title [1:1]

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                                                                                                                            I. Prologue [1:2-11]

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                                                                                                                            II. Thesis [1:12-15]

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                                                                                                                            III. Investigations [1:16 - 6:9]

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                                                                                                                            IV. Results of Investigations [6:1 - 11:6]

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                                                                                                                            • There is an interlude in 7:23-29 where the narrative jumps back to the frame for 7:27
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                                                                                                                            V. Conclusion [11:7 - 12:8]

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                                                                                                                            VI. Frame: Epilogue [12:9-14]

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                                                                                                                            Theological Themes

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                                                                                                                            • The limits of human wisdom. Like the book of Job, Ecclesiastes emphasizes the limits and futility of human wisdom. This is evidenced by Qohelet's ramblings, contradictions, and errors (refer to the observations below for more details on these). He is mistaken and admittedly confused (see 7:25-29) about some of the most importance questions in life. When he begins his quest for knowledge by saying that he will use 'wisdom' (1:13), we quickly see that he is using is not biblical wisdom. His 'wisdom' is based on human experience, observation, and logic. This allows him to make some accurate and very profound statements, but also prevents him from establishing a coherent and robust understanding of the meaning of life. Human wisdom is not enough to make sense of the scale and complexities of life. Time, death, and chance are powerful forces in life that are unfathomable by human wisdom.
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                                                                                                                            • The nature of true wisdom. If human wisdom is insufficient for understanding the meaning and purpose of life, Ecclesiastes also suggests an alternative. The conclusion of the book (12:13) aptly sums up the nature of true wisdom by saying:

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                                                                                                                              "The conclusion, when all has been heard, is: fear God and keep His commandments..."

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                                                                                                                            The refrain that true wisdom and the meaningful life is made up of fearing God and keeping His commandments ought to bring to mind Job 28:28, Proverbs 1:7, and 9:10. This is the embodiment of wisdom. Why? Also notice that this does not answer the questions asked by Qohelet. It doesn't explain the intricacies or purpose of life other than to establish death and judgement as the ultimate ends of all human beings.

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                                                                                                                            • The importance of an eternal perspective. The phrase "under the sun" occurs 27 times in Qohelet's speech (in the NASB version). Qohelet is trying to make sense of life "under the sun", that is to say here on earth. Even Qohelet recognizes, at the end of his 'lesson', that any system which makes sense of life on earth must take into account death and life after death (Ecclesiastes 11:9 - 12:8).
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                                                                                                                            Observations

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                                                                                                                            • Ecclesiastes is remarkably applicable for today. If you were to make a list of things in which Qohelet is trying to find purpose in meaning it would look something like:

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                                                                                                                              • wisdom
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                                                                                                                              • foolishness
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                                                                                                                              • sex
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                                                                                                                              • wine/alcohol
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                                                                                                                              • labor/money
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                                                                                                                              • power
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                                                                                                                              • status
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                                                                                                                              • accomplishment
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                                                                                                                              What is amazing about this list is that we could have come up with this list simply by looking at the world around us. There truly is "nothing new under the sun" (Ecclesiastes 1:9b).

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                                                                                                                            • As surprising as this may sound, Ecclesiastes is a wonderful book for evangelism. I say this for two reasons. First, Ecclesiastes affirms the Bible's clear teaching that every human being has an innate desire for and knowledge of God. The very fact that the book of Ecclesiastes was written and that it corresponds to the reality we observe around us is evidence that human beings are trying to find meaning and purpose in the world around us. One can hardly read of how God "sets eternity" in men's hearts (3:11), of Qohelet's frantic attempt to find meaning apart from God, and of his conclusion that men have "sought out many devices" (7:29) without thinking of the suppression of truth described in Romans 1:18. Men have an innate sense that there must be a 'higher meaning' to life because God has woven this into our consciousness.

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                                                                                                                              The second reason I say that Ecclesiastes is useful for evangelism is that because Ecclesiastes debunks the worldview of most of the people with whom we will interact in the western world. Consider this: it is very unlikely that anyone with whom you are speaking will ever have more money, sex, power, or accomplishments than Solomon. If Solomon found himself unsatisfied, how much more will anyone to whom you are speaking? Solomon's testimony, if we may call it that, in Ecclesiastes is a powerful example of a man who had it all and found it vanity. This quickly raises some questions. Every human has many desires so if those things won't satisfy, what will? This is where the restorative work of God in redemptive history comes front and center (see 2 Corinthians 5:11-21).

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                                                                                                                              I would be remiss if I did not mention that C.S. Lewis uses this logic in one of his books entitled Mere Christianity. In it, he argues that every desire has a satisfaction and, therefore, "If I find in myself a desire which no experience in this world can satisfy, the most probable explanation is that I was made for another world."2 The fact that we have desires which cannot be fulfilled "under the sun" is evidence that we are not designed only for life "under the sun".

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                                                                                                                            • Some scholars have suggested that Qohelet is on a 'journey' or progression in the book of Ecclesiastes.3 I think this is a helpful way to think about the book. Qohelet is doing a series of 'investigations' or 'experiments' in the first part of the book (1:16 - 6:9) in which he is trying to figure out the significance and purpose of life. He is trying various different methods and arrives at many dead ends. Thinking in this way helps the reader understand why Qohelet is sometimes wrong (e.g. 7:15-18) and sometimes correct (e.g. 12:1-8)
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                                                                                                                            • Don't believe everything Qohelet says. At times, Qohelet contradicts himself (e.g. 4:2 and 6:3 versus 9:6) and at other times he gives patently unbiblical advice (e.g. 7:15-18). Some of what Qohelet says is correct, but some is not. You need to read with discernment. The fact that Qohelet is wrong and contradictory does not negate the doctrine of the inerrancy of scripture because Ecclesiastes is a frame narrative. The outer (frame) narrative is inerrant, but the inner narrative is not necessarily correct. The fact that Qohelet rambles and contradicts himself shows the challenge of coming up with a coherent world-view using the 'wisdom' espoused by Qohelet.
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                                                                                                                            • Ecclesiastes 1:13 is ironic when Qohelet suggests that he is using "wisdom" to understand what is going on under heaven. This is ironic because Qohelet spends the rest of the book using a mode of thinking and epistemology that is not founded in biblical wisdom. If you read Ecclesiastes, you will notice that the primary basis on which Qohelet bases his conclusions is his own experience. Perhaps there is nothing inherently wrong with making observations based on experience (this is a topic for a different discussion), but this is not what the Bible calls wisdom. When Qohelet says "wisdom" in 1:13, I think we are supposed to be asking ourselves: "How do you define wisdom?" As we read the rest of the book, we get our answer. The use of experience and human 'wisdom' is why Qohelet arrives at different, contradictory, and sometimes unbiblical conclusions. This also explains why Qohelet himself admits the shortcomings of his venture in 7:23-29, a passage which is discussed in more detail below.
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                                                                                                                            • There is an interlude in 7:23-29 where Qohelet recaps his purpose and where he is at in the process. This passage is a bit confusing so I am going to walk through verses 7:23-29. In verses 23 and 24, Qohelet admits that wisdom is "far from [him]" (7:23). In other words, he wants to be wise and practice wisdom, but he cannot and admits that he has not been using wisdom up to this point. Verse 25 reiterates his goal of discovering "wisdom and explanation", but verse 26 describes what he actually found. What do you think verse 26 is describing? Take a minute to read this verse and think about what/who he is describing. I think it is describing a personification of folly as described in Proverbs (Proverbs 9:13-18). Qohelet is saying that the only thing he found in his search so far is Lady Folly (who is opposed to wisdom). In verse 27, the narrative jumps back to the frame (as demonstrated by the use of the third person). Verse 28 has been the topic of much discussion. Is Qohelet a misogynist in saying that he could find a few, good men, but no women? I do not think so. When Qohelet says he is not able to find a woman, I think he is referring to Lady Wisdom as described in Proverbs 9:1-6. He has not found Lady Wisdom yet; only Lady Folly. The only conclusion that he has come to so far is given in 7:29: "God made men upright, but they have sought out many devices".
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                                                                                                                            • Ecclesiastes is a notoriously difficult book to outline. It doesn't have a nice, linear structure. I think this is intentional and serves a didactic purpose. The fact that Qohelet's message is so confusing and lacks a solid structure reinforces the futility of what he is doing. He is trying to figure life out without true wisdom; of course it is unclear and rambling. In this sense, Ecclesiastes is autological in the sense that its structure reflects the same properties of futility and confusion which are being described by the book.
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                                                                                                                            • Ecclesiastes is performative in the sense that "our frustration in trying to grasp Ecclesiastes... mirrors Qohelet's struggles and thereby draws us as readers into his quest for the meaning of life."4
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                                                                                                                            • There are various passages throughout Ecclesiastes in which Qohelet gives conclusions or advice about how to live. TODO: CONSIDER FINISHING THIS...
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                                                                                                                            Notes

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                                                                                                                            1. Mark J. Boda, Tremper Longman, and Cristian G. Rata, Words of the Wise Are like Goads Engaging Qohelet in the 21st Century (Winona Lake: Eisenbrauns, 2014), 368.

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                                                                                                                            2. C. S. Lewis, The complete C.S. Lewis Signature classics (San Francisco, CA: HarperSanFrancisco, 2007), 114.

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                                                                                                                            3. Mark J. Boda, Tremper Longman, and Cristian G. Rata, Words of the Wise Are like Goads Engaging Qohelet in the 21st Century (Winona Lake: Eisenbrauns, 2014), 137-161.

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                                                                                                                            4. Mark J. Boda, Tremper Longman, and Cristian G. Rata, Words of the Wise Are like Goads Engaging Qohelet in the 21st Century (Winona Lake: Eisenbrauns, 2014), 368-369.

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                                                                                                                            Further Research

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                                                                                                                            • When he says: "It is an evil task which God has given to the sons of men to be afflicted with" (1:12), what task is he talking about?
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                                                                                                                            • What's is the narrator saying in 12:11?
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                                                                                                                              Wisdom Literature

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                                                                                                                              (Job, Book of Psalms, Book of Proverbs, Ecclesiastes, and Song of Solomon)

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                                                                                                                              To better understand the role wisdom plays in the Bible, we will consider how wisdom relates to creation, the fall, the law, and Christ.

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                                                                                                                              Creation

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                                                                                                                              The biblical concept of wisdom relates to creation in at least two ways. First, God used wisdom to create the world (e.g. Proverbs 8:22-31). That is, God applied wisdom in creation. Because of this, wisdom is woven into the very fabric of reality. Thus, living wisely is living well in light of reality. Second, wisdom is often tied to creativity. A skilled craftsman who can skillfully create something is said to possess wisdom. In this sense, human beings display a significantly miniaturized version of God's wisdom when we skillfully design and create.

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                                                                                                                              Taken together, both of the previous points mean that wisdom is the ability to act skillfully and effectively in relationship to the real world (the way things actually are).

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                                                                                                                              The Fall

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                                                                                                                              The fall has profound effects on the way human beings interact with wisdom. In this introduction, we're going to look at two of them. First, every single human being naturally rejects God's wisdom and pursues other sources of wisdom of our own invention. This is proved by Genesis 3:6. In this passage, Eve tries to find wisdom apart from God (you can find a longer discussion of this passage here). She looked at the fruit, saw that it was "desirable to make one wise", and decided that she wanted the wisdom it could provide in addition to the wisdom God had given them and wisdom God could provide. This action is programmatic for all human existence. We reject the wisdom that God provides in favor of a different wisdom that is not tied to God. This is a helpful backdrop for understanding 1 Corinthians 1 and 2. We should not be surprised when Paul points out that the Gospel is "foolishness" to those who have rejected God's wisdom.

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                                                                                                                              The second effect that the fall had on the way human beings interact with wisdom is that it 'tears', as it were, the fabric of wisdom which is woven into the universe. Because of sin, the universe does not always operate as God designed it. Injustice and evil are prevalent and create situations in which wisdom does not work as it should. These themes are dealt with in the books of Job and Ecclesiastes. In their lives on earth, the righteous often suffer heart-wrenching tragedies and the wicked often prosper as they march peacefully to their graves. As human beings, we have an innate sense of justice which tells us that instances of injustice are not right. Something is broken in the way the world works and all of this is because of the fall.

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                                                                                                                              The previous points can be summarized by saying that because of the fall, every human being seeks to establish his/her own wisdom apart from God which ends up 'breaking' the way the world works because of our sin.

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                                                                                                                              The Law

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                                                                                                                              The law was a way for Israel to live wisely (Deuteronomy 4:5-6, Romans 2:20). It sets the standards for justice, social interactions, and how to live life well. The law was designed to restore Israel's dependence on God's wisdom with the goal that Israel would live so distinctly and winsomely that the surrounding nations would see God's wisdom and humbly submit to God's rule (Deuteronomy 4:5-8). When the Queen of Sheba comes to visit Solomon (1 Kings 10:1-13), we get a glimpse of what this should look like. Unfortunately, Solomon was an exception, and Israel rarely followed the law faithfully enough to be a testimony to the nations (Romans 2:24).

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                                                                                                                              To summarize, the law defined what is meant for Israel to live wisely both in relationship with God and each other. It was designed to testify to God's wisdom, but because of Israel's sinfulness, it ended up primarily testifying to man's depravity.

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                                                                                                                              Christ

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                                                                                                                              According to Colossians 2:3, in Christ are "all the treasures of wisdom and knowledge". This was written to a Colossian church that was tempted to look for 'hidden wisdom' apart from Christ. Paul reminds them that the wisdom of God is not hidden, but revealed in Christ. What does this mean? Christ is the expression of God's skillful work in time and space reality. Notice how Christ Himself interacts with all of the previous points (creation, the fall, and the law). Christ was involved in creation (John 1:1-3), He did not fall like Eve (Matthew 4:1-11), and He kept the law perfectly (which means He always demonstrated perfect wisdom in His life) (Hebrews 4:15, 1 Peter 2:22). But not only does He himself interact with each of these points, but He also changes the way we interact with each of them. Jesus Christ also changes our hearts which allows us to fulfill the law (which is to say live wisely) (Romans 2:29), overcomes our fallen natures to allow us to submit to God's wisdom (1 Corinthians 1:21), and promises to make a new creation (Revelation 21).

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                                                                                                                              Conclusion

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                                                                                                                              To summarize, there are two critical concepts to understand when thinking about wisdom in the Bible. First, it is practical. Biblical wisdom is closely related to reality (i.e. the way things work). Because of this the application of wisdom is very practical. In our culture, we tend to view wisdom as abstract and disparate from reality, but this is not the idea the Bible has in mind when it deals with wisdom. Second, God is the source of wisdom. One of the mistakes every human being has been making since Genesis 3 is to reject God's wisdom in favor of our own. This is a deadly decision which ultimately leaves us without guidance and without a proper understanding of how things actually work. God possesses all wisdom and it is wise for us to fear Him (Job 28:23-28). As you read and study the wisdom literature books, keep these principles in mind.

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                                                                                                                                Job

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                                                                                                                                Date and Context

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                                                                                                                                For the book of Job, we are first going to consider the date and context. This is because the date and context in which the book was written colors our view of authorship, audience, and literary context. Some scholars have proposed that Job was written as early as the patriarchal times (the times of Abraham, Isaac, and Jacob described in Genesis) and some have suggested as late as the post-exilic period (between 499 - 400 B.C. after Israel had returned from the exile). I think the events recorded in the book of Job occurred in the time of that Patriarchs and that the book was written no later than the time of Moses (although it was probably written during the time of the patriarchs). This argument is based on the claim that Job lived 140 years after the events described in the book of Job (see Job 42:16), the language used throughout the book is similar to the language used in the book of Genesis (for example, the use of the word "Eloah" and "El" for God), and Job's role as a 'priestly' intercessor in Job 42:7-10 is similar to that of Abraham in Genesis 20:17. Also, Elihu, who enters the scene in Job 32, is called a "Buzite" (Job 32:2) and Buz is mentioned in Genesis 22:20-21 as one of Abraham's nephews. These facts suggest that the book of Job was written early in biblical history. For this summary, I operate under this assumption.

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                                                                                                                                Authorship and Audience

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                                                                                                                                As the text gives no mention of the author and there is no historical evidence, the author is ultimately unknown.

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                                                                                                                                If I had to suggest an author, I think Elihu is the most probable author. Elihu is the only one in the story who is not rebuked by God or Job (unlike Eliphaz, Bildad, Zophar, and Job's wife) and most of what he says is theologically accurate.

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                                                                                                                                The book of Job is not addressed specifically to any person or group and contains relatively few historical and geographical references in the book that would 'anchor' it to a specific audience. In this sense, the book of Job is for all mankind. This is supported by the fact that three of the main characters (Eliphaz, Bildad, and Zophar) are not Israelites. Also, notice how Job is introduced in Job 1:1 with the generic phrase "There was a man...". It appears the book of Job is intended for all mankind.

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                                                                                                                                Literary Context

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                                                                                                                                Assuming Job is the first, written revelation from God that we have today, Job is an introduction to the Bible. This is true not only chronologically, but also thematically as the book makes foundational assertions and provides the questions that will guide us for the rest of scripture.

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                                                                                                                                Outline

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                                                                                                                                I. Prologue: Two Heavenly Court Scenes [1 - 2:10]

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                                                                                                                                A. Introduction to Job [1:1-5]

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                                                                                                                                B. First Trial [1:6-22]

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                                                                                                                                1. Heavenly Scene [1:6-12]

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                                                                                                                                3. Earthly Scene [1:13-22]

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                                                                                                                                  • Trials Brought on Job [1:13-19]

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                                                                                                                                  • Job's Reaction: Worship (thus, vindicating God) [1:20-22]

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                                                                                                                                C. Second Trial [2:1-10]

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                                                                                                                                1. Heavenly Scene [2:1-6]

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                                                                                                                                3. Earthly Scene [2:7-10]

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                                                                                                                                  • Job Losses His Health [2:7-8]

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                                                                                                                                  • Advice from Job's Wife: "Curse God and die!" [2:9]

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                                                                                                                                  • Job's Reaction: Humble Acceptance (thus, vindicating God) [2:10]

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                                                                                                                                II. Dialog Between Eliphaz, Bildad, Zophar, and Job1: Earthly Court Scene [2:11 - 28]

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                                                                                                                                A. Arrival of Eliphaz, Bildad, and Zophar and Opening Statement from Job [2:11 3:26]

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                                                                                                                                B. Cycle 1: Defending the TRP2 in Light of the Nature of God [3 - 14]

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                                                                                                                                C. Cycle 2: Defending the TRP2 in Light of the Nature of Sin [15 - 20]

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                                                                                                                                D. Cycle 3: Defending the TRP2 in Light of the Nature of Job [21 - 27]

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                                                                                                                                E. Concluding Monologue: Job on the Source of Wisdom [28]

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                                                                                                                                III Closing Arguments [29 - 42:6]

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                                                                                                                                A. Job Defends His Own Integrity [29 - 31]

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                                                                                                                                B. Elihu Rebukes Job and Defends God's Integrity [32 - 37]

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                                                                                                                                C. God Answers Job [38 - 42:6]

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                                                                                                                                IV. Epilogue [42:7-17]

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                                                                                                                                Theological Theme(s)

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                                                                                                                                • The Rightness of God. The primary theme of the book of Job deals with the question: "Is God right?". That is: "Is God right (or synonymously: just) in allowing the trials to come upon Job?". Once the dialog between Job and his friends begins, this is the central question that drives most of their discussion. Job's friends attempt to defend and prove the rightness of God by saying that God always punishes evil in this life and always blesses good in this life (I'm calling this principle the Temporal Response Principle2 (TRP)). Job, who posed the initial questions about the rightness of God in 3:20-26, does not accept the TRP and dismantles their arguments. This means that the bulk of the book of Job is spent seeking answers rather than receiving them. Towards the end, the responses from Elihu and God establish God's authority, power, and right to do that which He pleases. Even still, Job is never told exactly why he suffered and we never learn how God's rightness and justice related specifically to Job's suffering. We do learn, however, that God is wise, just, and in control of the entire universe.
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                                                                                                                                • God is the Source of Wisdom. Throughout the various dialogs and responses in this book (which make up chapters 3 - 42:6), the fundamental question is: "How do you know?". When Eliphaz, Bildad, and Zophar attempt to defend God's actions, we ought to be asking ourselves how they know the position they are defending to be true. For example, in Job 4:7 Eliphaz opens with the rhetorical questions: "who ever perished being innocent? Or where were the upright destroyed?". I argue that most people want this to be true, but how do we know whether or not it is true? The book of Job is not just about what is being said, but also on what grounds it is being said; that is, epistemology is central to the book of Job. How can man know what is true about how God and the world work? How can man know if God is right? When it comes to questions of who God is and what he is doing/will do, we inherently have very little insight and need knowledge from something outside of ourselves. This is the basis of divine revelation as an epistemology. Our limited powers of observation and cognition cannot even come close to fully observing or discerning what God is like, so He reveals Himself to us that we might know Him. As Job notes in Job 28, God as the source of all wisdom and, thus, the source from which our understanding must be derived. The book of Job introduces and establishes the importance of divine revelation.
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                                                                                                                                Observations

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                                                                                                                                • Many people think Job is all about suffering. The book of Job certainly involves suffering as a critical component of the narrative and dialog, but it does not do Job justice to say that the book is about suffering. When humans suffer, it forces us to ask bigger questions. The book of Job is about these bigger questions. Specifically, is God right to allow good people to suffer and the wicked to prosper?
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                                                                                                                                • When reading Job, keep in mind that many of the questions brought up throughout the book are not answered (at least not directly in the book of Job). For example, Job never learns why he suffered. We never hear a robust explanation of why a Just God can let the wicked prosper, even for a short time. As I mentioned in the "Date and Context" section, if the book of Job is one of the earliest, recorded revelations from God, it has an introductory role in laying the groundwork for what will be answered later in the Bible. Does Job ever get the mediator he asks for in Job 9:30-35? Does Job ever get the resurrection he asks wants so badly in 14:13-17?
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                                                                                                                                • Job 28:1-11 describes the mining technology available at Job's time. It is quite amazing how sophisticated it is. There appears to be some form of dynamite (28:9), scaffolding/rigging (28:4), and an accurate understanding of geology (28:5).
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                                                                                                                                • Job's rebuke of his friends in Job 13:5-12 and God's indictment of them in 42:7 ought to be warnings to Christians today. Teachers, preachers, counselors, apologists, and lay people must be careful not to misrepresent God, even out of good intentions. We must always be accountable to divine revelation as our ultimate standard and must be honest enough to distinguish between our deductions and opinions and God's revelation to us.
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                                                                                                                                • Job 27 can be a bit confusing (specifically Job 27:7-23). Is Job affirming the TRP? In this chapter, Job is describing what happens to the godless man after death. Verse 8 introduces this notion and Job continues to describe what it will be like for the wicked after death in verses 13-23.
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                                                                                                                                • It is critical to note that a fundamental shift in Job's argument occurs in Job 31. In this chapter, Job shifts from defending himself to affirming his own, inherent righteousness and bringing God's justice and awareness into question. For example, verse 1-4 are a perfect example of this. In verse 1, he establishes his righteousness. In verse 2 and 3, he suggests that God punishes only the wicked. And in verse 4, he comes to the conclusion that it must be God's perception and knowledge that is faulty. This same pattern is mirrored throughout this chapter. This is why Eliphaz, Bildad, and Zophar stop answering Job (32:1) and why Elihu is outraged (32:1).
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                                                                                                                                Notes

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                                                                                                                                1. There is a summary of the dialog between Job and his friends here.

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                                                                                                                                2. TRP stands for the "Temporal Response Principle" which encapsulates the fundamental argument presented by Eliphaz, Bildad, and Zophar. This principle states that God will (and even must) respond with punishment in this world for those who do evil. It also includes the converse: that God will respond with blessings in this world for those who do good.

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                                                                                                                                  Summary of the Dialog in the Book of Job

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                                                                                                                                  TRP = "Temporal Response Principle" = The principle that God will respond to those who sin and do evil with punishment in this life and He will respond to those who obey Him and do good with reward and blessings in this life. This is a highly simplified version of the argument Eliphaz, Bildad, and Zophar present in their argument with Job.

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                                                                                                                                  All references are to the book of Job unless otherwise noted

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                                                                                                                                  EliphazBildadZophar
                                                                                                                                  1st ConversationChapters 4 – 5
                                                                                                                                  The TRP is true based on supernatural revelation (4). As clearly demonstrated throughout history, man’s nature is for trouble (5:1-7) and Job should repent (5:17-27).
                                                                                                                                  Chapter 8
                                                                                                                                  TRP is explained (8:3-4) and supported using natural examples reasoning inductively: effect to cause. If you are being punished, you must have sinned (as necessitated by the TRP) (8:20).
                                                                                                                                  Chapter 11
                                                                                                                                  God is way more complex than even Job realized (11:7) and repentance is the TRP’s means to get favor from God (11:13-20).
                                                                                                                                  Job's RebuttalChapters 6 – 7
                                                                                                                                  [talking to Eliphaz] Job emotionally (6:1-7) wishes for death (6:8-13) as his friends are not helping but are just scared and have not pointed out any specific sin in Job (6:14-30). [talking to God] Job questions God’s compassion by pointing the frailty of man (7:1-10) and the bothersome meddling of God (7:11-21). If Job really has sinned, he wishes that God would just pass over his sin (7:20-21).
                                                                                                                                  Chapters 9 – 10
                                                                                                                                  God is way more complicated than Bildad claimed as seen in creation and isn’t governed by cause and effect (9:4-10), the wicked and righteous are ultimately treated the same way and there is no way for Job to find or talk with God, so he wishes for a mediator (9:30-35). With God’s goodness in question (10:3), Job points out that the TRP makes God look maniacal (10:8-18).
                                                                                                                                  Chapters 12 – 14
                                                                                                                                  Job is smart enough to understand the TRP and has an appreciation of the complexity of God (12:1-12), yet he gives many examples of ‘world-view failures’ with the TRP (12:17-25). Job’s friends are accused of twisting the truth to try to defend God (13:6-12) and Job pleads that God would not see him as an enemy and that God would be shown to be good (13:20-28) because man is finite and death if final (14:1-12)...unless God could resurrect man and then we could know that God cares (Job wishes for this) (14:13-17).
                                                                                                                                  2nd ConversationChapter 15
                                                                                                                                  Job has no wisdom because his lips have shown him to be guilty (15:1-6) and he is no smarter than us (15:7-10). History has shown that the TRP is true and has shown the traits and symptoms of the guilty man (15:17-35), which Job is demonstrating.
                                                                                                                                  Chapter 18
                                                                                                                                  The world is a closed, deterministic system with internal mechanisms that force an outcome (18:5) which means that Job is not an exception (18:4). One such outcome is that things can backfire and the trap that the wicked lays will come back to ensnare him (18:5-10) which will cause him to follow a chain reaction that will lead to death (18:11-21).
                                                                                                                                  Chapter 20
                                                                                                                                  It is ancient wisdom and a well known fact that the wicked man is punished in this life (20:4-5) and follows a life cycle (20:6-11) in which God punishes him and causes his wealth to become a poison that destroys him (20:12-29).
                                                                                                                                  Job's RebuttalChapters 16 – 17
                                                                                                                                  [talking to Eliphaz] Job points out that his friends are the ones with the problem in this situation because they are just scared (16:1-5). God is the one that has made Job look guilty (16:6-17) so Job wishes for a day in court and an advocate (16:18-22). [talking to God] Job claims that God is the one who framed him (17:1-5) and makes him look hated before men (17:6-10) so that there is no hope for Job because no one realizes that Job has been framed (17:11-16).
                                                                                                                                  Chapter 19
                                                                                                                                  The one who is trapping Job is God (19:6) which implies that the system is not as closed as Bildad had argued because God is intervening and is active in this ‘closed’ system. In fact, God is working and has done many things that do not fit Bildad’s theory of a closed system without exceptions (19:7-22). This is why Job wishes that God would make him a new system in which his words would be recorded and not forgotten and that Job would get a chance to see God after death (19:23-29).
                                                                                                                                  Chapter 21
                                                                                                                                  Job addresses Zophar’s idealistic claims by pointing out that the wicked “live, continue on, also become very powerful” (Job 21:7). The wicked do not suffer the fate Zophar described, but instead become prosperous (Job 21:8-16). Given that the wicked prosper, does God judge the wicked or their children (Job 21:17-21)? Even though Job can identify what appears to be a problem, he can’t teach God anything (Job 21:22). Also, death is final for both the evil and the good which means there appears to be no justice (Job 21:23-34). This means the TRP is wrong.
                                                                                                                                  3rd ConversationChapter 22
                                                                                                                                  Job is punished and is therefore guilty (22:4-5). The list of his sins is long (22:6-20) and the results are terrible (22:10-11). Repentance of sin is the only way to solve the problem (22:21-30). In fact, once restored, Job might even become the mediator he desired for someone else who is suffering (22:29-30).
                                                                                                                                  Chapter 25
                                                                                                                                  Job does not understand that God is so holy (25:1-3) that righteousness before Him is unattainable (25:4). Compared to God, even the moon and stars are nothing (25:5) so how can man think himself anything (25:6)?
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                                                                                                                                  Job's RebuttalChapters 23 – 24
                                                                                                                                  In order to get an answer, Job wishes that he could find God Himself, who would be personal and compassionate enough to listen and answer Job and yet just and righteous enough to support Job and settle his case (23:1-7). The problem is, Job does not see or know where God is (23:8-9) but God knows all of Job’s ways (23:10-14) so Job can’t talk to God (23:15-17). The question is, where will God’s power come into play? Will God’s power side with His compassion or with His justice, or both? Job questions God’s justice because there are many injustices (24:1-17) for which Job, sarcastically, is glad the wicked are punished (24:18-25).
                                                                                                                                  Chapter 26
                                                                                                                                  Job points out that his friends are no help and asks how, or from what source, Bildad got his information (26:1-4). He goes on to point out that God is much higher and more mysterious than Bildad realizes and that God has amazing power to bring things about in creation that man cannot even fathom (26:5-14).
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                                                                                                                                    Proverbs

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                                                                                                                                    Authorship and Audience

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                                                                                                                                    The titles of this book in the Hebrew bible and Septuagint (LXX) name Solomon as the author of this book. Solomon likely wrote chapters 1 - 22:16 and 25 - 29. Proverbs 22:17-24:34 are from an unknown author "an uncertain date before Solomon’s reign" and were likely compiled by Solomon.1 Proverbs 30 and 31 are attributed to Agur and Lemuel respectively (Proverbs 30:1 and 31:1).

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                                                                                                                                    The first section of proverbs (chapters 1 - 9) is addressed directly to someone known as "my son". Given the fact that the author was a king in David's line (see 1:1), his son would ostensibly be a prince in line for the throne.

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                                                                                                                                    Date and Historical Context

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                                                                                                                                    Assuming Solomonic authorship, Solomon's reign is the backdrop for this book (1 Kings 1 - 11 which spanned from 971 to 931 B.C.). Apart from the ethos Solomon holds as the wisest man apart from Christ (see 1 Kings 3:12), there is very little historical context given or alluded to in the text.

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                                                                                                                                    Literary Context

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                                                                                                                                    The proverbs are part of a section of scripture known as "Wisdom literature". It is often lumped in with other books like Job, Ecclesiastes, and Song of Solomon (and sometimes Psalms too). There is a discussion of how wisdom literature into the Bible here. Proverbs specifically provides practical advice for living well in daily life in light of the realities of creation and the law.

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                                                                                                                                    Observations

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                                                                                                                                    • When reading and studying Proverbs, take your time! Read Proverbs with a pen and paper and write down the proverbs you don't understand. Think about each one later and see if you can understand it. Proverbs not only gives us instruction for how to understand "the words of the wise" (Proverbs 1:6), but they also give us practice. Some of the proverbs are intentionally like a puzzle to challenge the reader in his/her ability to understand wise sayings (this is a common theme throughout the books of wisdom literature as discussed here). Proverbs were meant to be pondered and not just read.
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                                                                                                                                    Notes

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                                                                                                                                    1. "Proverbs." Grace to You. February 12, 2010. Accessed February, 11 2018. https://www.gty.org/library/bible-introductions/MSB20.

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                                                                                                                                      Psalms

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                                                                                                                                      Authorship and Audience

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                                                                                                                                      Psalms is a unique book in that it is a compilation of poetry and songs from diverse authors. 116 of the 150 psalms have a superscription. This is a the text at the beginning of a psalm which often provides details about how the song/poem was to be presented, who wrote it, and the story behind the psalm. In the Hebrew text, these superscriptions are included as the first verse of the psalm. The direct audience of the psalms is Israel. As one writer puts it, the Psalms are Israel's "hymnbook".1

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                                                                                                                                      Date and Historical Context

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                                                                                                                                      Assuming the attribution in the superscriptions is correct, the earliest psalm to have been written is Psalm 90, a psalm of Moses. The last psalms (e.g. Psalm 126) were written during the post-exilic period. Thus, there are psalms sprinkled throughout Israel's history.

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                                                                                                                                      Literary Context

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                                                                                                                                      Because the psalms were written over such a large period of time and in such diverse contexts, they relate to most of the Old Testament. Some psalms (e.g. Psalm 110) are prophecies about the Messiah. Others (e.g. Psalm 51) record an Old Testament character's response to situations in life. The psalms provide a beautiful medium in which the history and theology of the Old Testament is captured (take a look at Psalm 106 and 107).

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                                                                                                                                      The psalms are frequently quoted in the New Testament. To cite a few examples: In Romans 3, Paul establishes man's complete depravity based on Psalm 51 (Romans 3:4) and Psalms 36:1 (Romans 3:18). Jesus and Peter use Psalm 110 (in Matthew 22:41-46 and Acts 2:14-36 respectively) to challenge the prevailing Jewish concept of the Messiah.

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                                                                                                                                      Observations

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                                                                                                                                      • Parallelism) is a major, poetic element used throughout the Psalms.
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                                                                                                                                      Notes

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                                                                                                                                      1. "Psalms," Grace to You, August 18, 2016, , accessed January 14, 2018, https://www.gty.org/library/bible-introductions/MSB19.

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                                                                                                                                        Song of Songs

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                                                                                                                                        Before getting started, I need to make a preliminary comment on interpretation. This book is frequently interpreted as an allegory. For example, some would argue that this book describes God's love for Israel or His love for the Church. The primary problem with this interpretation is that there is no indication in the text that this is an allegory. The only cause for viewing it as an allegory is to be able to explain the very physical and sexual nature of the book. I believe that this book is best interpreted at face value for what it is. Love poetry.

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                                                                                                                                        Authorship and Audience

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                                                                                                                                        Based on Song of Songs 1:1, this book was written by Solomon. He is mentioned throughout the book (1:5; 3:7, 3:9, 3:11; 8:11, 8:12) and the poem probably describes his first romance before his sinful, polygamous escapades which occurred later in his life (11:3). As far as the audience of the book is concerned, this book was most likely written as one of Solomon's many songs (1 Kings 4:32) which he shared with the nation of Israel.

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                                                                                                                                        Date and Historical Context

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                                                                                                                                        Assuming Solomonic authorship, Solomon's reign is the backdrop for this book (1 Kings 1 - 11 which spanned from 971 to 931 B.C.). That being said, the book has no connection with 'historical' events other than a few points in Solomon's life.

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                                                                                                                                        Literary Context

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                                                                                                                                        If we are to interpret this book literally, this book is very different than the rest of the books in the Bible. That being said, it does contain a lot of allusions to a garden which harkens back to the Garden of Eden where love was first enjoyed. It is often considered part of wisdom literature because it was written by Solomon and has a poetic nature.

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                                                                                                                                        Theological Theme

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                                                                                                                                        The nature of true love. This book describes aspects of what true, biblical love between a man and a woman looks like.

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                                                                                                                                        Observations

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                                                                                                                                        • For various reasons, many readers and commentators downplay the obvious physical and sexual nature of this book. God created sex. It is humans who have perverted it and twisted it into something it was never intended to be. This book emphasizes the role of physical intimacy over against "the two distorted extremes of ascetic abstinence and lustful perversion outside of marriage".1
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                                                                                                                                        • This book was and is counter-cultural. In the Ancient Near East, love (and sex) was viewed primarily as a functional means of procreation. This book challenges this view of love by presenting the beauty of love for love's sake. In our day, love is equated with sex and visa-versa. This book argues that love and sex are not the same thing (contrary to what our culture says). Sex is an expression of love to be enjoyed within the realm of a loving, marriage relationship, but the two are not the same thing. Additionally, love requires exclusive commitment (e.g. 2:16), pain (e.g. 5:2-8), and provision (e.g. 2:3-6).
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                                                                                                                                        • Notice the many garden metaphors which hearken back to the Garden of Eden.
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                                                                                                                                        Notes

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                                                                                                                                        1. "Song of Solomon," Grace to You, March 29, 2010, accessed March 24, 2018, https://www.gty.org/library/bible-introductions/MSB22.

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                                                                                                                                          Background

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                                                                                                                                          Why was this project started?

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                                                                                                                                          This project began as a personal study aid. I was reading through the Old Testament and found that I wasn't retaining as much as I would have liked. I found that by writing notes about a text, I understood both the text and its implications better. Thus, I began taking notes on the books I was reading and have kept taking and improving these notes ever since.

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                                                                                                                                            Preface

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                                                                                                                                            Before jumping into the notes, I'd like to answer a few questions:

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                                                                                                                                            • Why was this project started?
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                                                                                                                                            • What are the goals of this project?
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                                                                                                                                            • How will this project accomplish those goals?
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                                                                                                                                              Methods

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                                                                                                                                              How will this project achieve it's objectives?

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                                                                                                                                              1. Practice proper interpretation to understand the meaning of a text.
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                                                                                                                                              3. Think about the implications of a text's meaning for our own lives.
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                                                                                                                                              5. Humbly consider the applications of a text's meaning for our own lives.
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                                                                                                                                                Objectives

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                                                                                                                                                What are the objectives of this project? There are three goals for this project:

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                                                                                                                                                1. To glorify God by increasing in our ability to interpret, understand, and live in light of His revealed word.

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                                                                                                                                                  a. Increasing in our ability to properly interpret God's word glorifies Him by allowing us to then understand and apply His word properly. Interpretation is the initial step of going from words on a page to meaning and significance. If the interpretation is wrong, the understanding and application that follow will likely be wrong as well and visa-versa. Unfortunately, we, as the Church, never teach anyone how to read and interpret the Bible. We tell people that they ought to set aside time each day to read the Bible and that the Bible is very important because it is revelation from God (we answer the "what?" and "why?"), but we never talk about how we should interpret the Bible. How do I rightly interpret a book written thousands of years ago by an ex-Egyptian prince wandering in the deserts of Arabia and Mesopotamia? This is a very good question and one that the Church is largely unable to answer. We need to learn what the Bible is supposed to be teaching us, what questions to ask when we come to the Bible, and how to interpret a text as God intended and as glorifies Him. I hope this work interprets scripture accurately, both to arrive at accurate conclusions, but also to set a good model and standard for Biblical interpretation.

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                                                                                                                                                  b. Increasing in our understanding glorifies God by allowing us to think rightly about Him, what He has done, is doing, and will do. For example, if we do not think of God as the author of aesthetics and beauty, we will not fully appreciate a beautiful statue or majestic view. If we do not think God is faithful to His promises, there is no reason for us to pour ourselves out in His service. What we know and think about God is extremely important.

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                                                                                                                                                  To be clear, when I refer to "understanding", I am not referring to an understanding of Bible trivia (e.g. How many people made up the people of Israel when they went into Egypt? How many people made up the people of Israel when they left Egypt?). I am referring to an understanding of who God is and what He has done. In other words, understanding the theology that is derived from the text of Scripture.

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                                                                                                                                                  c. In addition to the two previous points, increasing in our ability to live in light of God's word is essential. If we are to glorify God, we must not only interpret the Bible correctly and understand its meaning; we must also bring our lives into alignment with the truth from that passage of Scripture. Notice that I choose my words carefully here. It is not best to think that we are to apply the Bible to our lives. The Bible claims to be objective truth. If this is true, the Bible is, by definition, applicable, so the question is not "How do I apply the Bible to my life?", but "How can I bring my life into conformity with the truth of the Bible and live well in response to the truths presented in scripture?". Our lives must conform to the Bible and not visa-versa.

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                                                                                                                                                3. To help the Church become more familiar with the entire Bible. For many Christians, the Bible primarily consists of well-trodden paths like Romans, the prison epistles, maybe a select Gospel, and maybe Genesis and Exodus (and how could I forget the Psalms!). Outside of these books, there are a lot of dark, unknown places in the Bible (especially in the Old Testament). Unfortunately, those dark, mysterious places make up the bulk of our Bibles and lay the groundwork for the books we so cherish. Our narrow diet of books is an affront to God's sovereignty in revealing and preserving the books of the Bible we have today. If God considered it important to reveal and preserve the book of Leviticus for us today, don't you think we can learn something from it? We need to keep in mind that 2 Timothy 3:16 applies to the entire Bible.

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                                                                                                                                                5. To help the Church fear, love, and worship God more. Through this study, it is my hope that believers are struck by the attributes and actions of God in such a way that they grow in their relationship with God. Understanding God's holiness in a book like Leviticus should lead us to fear Him. Seeing a plan of redemption established in Genesis chapter three should elicit praise and worship. Seeing the prophecies of all that the Messiah will accomplish in Isaiah should lead us to love God more. It is my hope that this study is fodder, not only for intellectual growth, but also for spiritual growth.

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                                                                                                                                                  The summary for each book will follow this structure:

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                                                                                                                                                  Name of the Book

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                                                                                                                                                  Authorship and Audience

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                                                                                                                                                  Who wrote the book and to whom was it originally written or intended?

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                                                                                                                                                  Date and Historical Context

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                                                                                                                                                  When and in what context was the book written?

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                                                                                                                                                  Literary Context

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                                                                                                                                                  How does the book relate to the books around it and the Bible as a whole? Also, what theology would be lost or weakened if we did not have this book?

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                                                                                                                                                  Theological Theme(s)

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                                                                                                                                                  What are the core themes of the book as it relates to who God is and what He has done, is doing, and has promised to do? In other words: what does this book teach us about God?

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                                                                                                                                                  Outline

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                                                                                                                                                  A outline of the book (usually a high level outline).

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                                                                                                                                                  Observations

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                                                                                                                                                  Observations and notes on the book that are helpful, but don't fit anywhere else.

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                                                                                                                                                  Notes

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                                                                                                                                                  Bibliographical footnotes in Chicago Manual of Style format.

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Notes\nHello,\nMy name is Floyd Hightower. This is a project to create a short overview of each book in the Bible. The public version of the project is available at https://bible.hightower.space/notes/.\nIf you find this helpful (or otherwise) or have any questions, I would appreciate some feedback. You can contact me here. Thanks in advance!\nThree important principles to keep in mind:\n\nI am human. There are unfortunately typos, misinterpretations, misrepresentations, and other errors in this work to which I am blind. These errors come from me and not the Bible. I apologize for them in advanced and will seek to make this project as clear and accurate as is possible. Again, I would appreciate feedback especially if you have a question or notice a mistake.\nThis is a living document which will continue to change (hopefully improve) over time.\nOn some of the overviews, I include citations referencing outside resources. Please understand that a citation is not an endorsement. By citing another work, I am not endorsing everything that the author(s) has to say. I am only using it to the extent the resource is used in my notes. If you're looking for helpful resources, you can find a list here.\n\nThanks for stopping by!\nWorking for Christ and Scripture,\nFloyd Hightower\n\n“Surely there is a mine for silver\nAnd a place where they refine gold.\n“Iron is taken from the dust,\nAnd copper is smelted from rock.\n“Man puts an end to darkness,\nAnd to the farthest limit he searches out\nThe rock in gloom and deep shadow.\n“He sinks a shaft far from habitation,\nForgotten by the foot;\nThey hang and swing to and fro far from men.\n“The earth, from it comes food,\nAnd underneath it is turned up as fire.\n“Its rocks are the source of sapphires,\nAnd its dust contains gold.\n“The path no bird of prey knows,\nNor has the falcon’s eye caught sight of it.\n“The proud beasts have not trodden it,\nNor has the fierce lion passed over it.\n“He puts his hand on the flint;\nHe overturns the mountains at the base.\n“He hews out channels through the rocks,\nAnd his eye sees anything precious.\n“He dams up the streams from flowing,\nAnd what is hidden he brings out to the light.\n\n“But where can wisdom be found?\nAnd where is the place of understanding?\n“Man does not know its value,\nNor is it found in the land of the living.\n“The deep says, ‘It is not in me’;\nAnd the sea says, ‘It is not with me.’\n“Pure gold cannot be given in exchange for it,\nNor can silver be weighed as its price.\n“It cannot be valued in the gold of Ophir,\nIn precious onyx, or sapphire.\n“Gold or glass cannot equal it,\nNor can it be exchanged for articles of fine gold.\n“Coral and crystal are not to be mentioned;\nAnd the acquisition of wisdom is above that of pearls.\n“The topaz of Ethiopia cannot equal it,\nNor can it be valued in pure gold.\n“Where then does wisdom come from?\nAnd where is the place of understanding?\n“Thus it is hidden from the eyes of all living\nAnd concealed from the birds of the sky.\n“Abaddon and Death say,\n‘With our ears we have heard a report of it.’\n\n“God understands its way,\nAnd He knows its place.\n“For He looks to the ends of the earth\nAnd sees everything under the heavens.\n“When He imparted weight to the wind\nAnd meted out the waters by measure,\nWhen He set a limit for the rain\nAnd a course for the thunderbolt,\nThen He saw it and declared it;\nHe established it and also searched it out.\n“And to man He said, ‘Behold, the fear of the Lord, that is wisdom;\nAnd to depart from evil is understanding.’”\n~ Job 28\n"},"preface/":{"url":"preface/","title":"Preface","keywords":"","body":"Preface\nBefore jumping into the notes, I'd like to answer a few questions:\n\nWhy was this project started?\nWhat are the goals of this project?\nHow will this project accomplish those goals?\n\n"},"preface/background.html":{"url":"preface/background.html","title":"Background","keywords":"","body":"Background\nWhy was this project started?\nThis project began as a personal study aid. I was reading through the Old Testament and found that I wasn't retaining as much as I would have liked. I found that by writing notes about a text, I understood both the text and its implications better. Thus, I began taking notes on the books I was reading and have kept taking and improving these notes ever since.\n"},"preface/objectives.html":{"url":"preface/objectives.html","title":"Objectives","keywords":"","body":"Objectives\nWhat are the objectives of this project? There are three goals for this project:\n\nTo glorify God by increasing in our ability to interpret, understand, and live in light of His revealed word.\n a. Increasing in our ability to properly interpret God's word glorifies Him by allowing us to then understand and apply His word properly. Interpretation is the initial step of going from words on a page to meaning and significance. If the interpretation is wrong, the understanding and application that follow will likely be wrong as well and visa-versa. Unfortunately, we, as the Church, never teach anyone how to read and interpret the Bible. We tell people that they ought to set aside time each day to read the Bible and that the Bible is very important because it is revelation from God (we answer the \"what?\" and \"why?\"), but we never talk about how we should interpret the Bible. How do I rightly interpret a book written thousands of years ago by an ex-Egyptian prince wandering in the deserts of Arabia and Mesopotamia? This is a very good question and one that the Church is largely unable to answer. We need to learn what the Bible is supposed to be teaching us, what questions to ask when we come to the Bible, and how to interpret a text as God intended and as glorifies Him. I hope this work interprets scripture accurately, both to arrive at accurate conclusions, but also to set a good model and standard for Biblical interpretation.\n b. Increasing in our understanding glorifies God by allowing us to think rightly about Him, what He has done, is doing, and will do. For example, if we do not think of God as the author of aesthetics and beauty, we will not fully appreciate a beautiful statue or majestic view. If we do not think God is faithful to His promises, there is no reason for us to pour ourselves out in His service. What we know and think about God is extremely important.\n To be clear, when I refer to \"understanding\", I am not referring to an understanding of Bible trivia (e.g. How many people made up the people of Israel when they went into Egypt? How many people made up the people of Israel when they left Egypt?). I am referring to an understanding of who God is and what He has done. In other words, understanding the theology that is derived from the text of Scripture.\n c. In addition to the two previous points, increasing in our ability to live in light of God's word is essential. If we are to glorify God, we must not only interpret the Bible correctly and understand its meaning; we must also bring our lives into alignment with the truth from that passage of Scripture. Notice that I choose my words carefully here. It is not best to think that we are to apply the Bible to our lives. The Bible claims to be objective truth. If this is true, the Bible is, by definition, applicable, so the question is not \"How do I apply the Bible to my life?\", but \"How can I bring my life into conformity with the truth of the Bible and live well in response to the truths presented in scripture?\". Our lives must conform to the Bible and not visa-versa.\n\nTo help the Church become more familiar with the entire Bible. For many Christians, the Bible primarily consists of well-trodden paths like Romans, the prison epistles, maybe a select Gospel, and maybe Genesis and Exodus (and how could I forget the Psalms!). Outside of these books, there are a lot of dark, unknown places in the Bible (especially in the Old Testament). Unfortunately, those dark, mysterious places make up the bulk of our Bibles and lay the groundwork for the books we so cherish. Our narrow diet of books is an affront to God's sovereignty in revealing and preserving the books of the Bible we have today. If God considered it important to reveal and preserve the book of Leviticus for us today, don't you think we can learn something from it? We need to keep in mind that 2 Timothy 3:16 applies to the entire Bible.\n\nTo help the Church fear, love, and worship God more. Through this study, it is my hope that believers are struck by the attributes and actions of God in such a way that they grow in their relationship with God. Understanding God's holiness in a book like Leviticus should lead us to fear Him. Seeing a plan of redemption established in Genesis chapter three should elicit praise and worship. Seeing the prophecies of all that the Messiah will accomplish in Isaiah should lead us to love God more. It is my hope that this study is fodder, not only for intellectual growth, but also for spiritual growth.\n\n\n"},"preface/methods.html":{"url":"preface/methods.html","title":"Methods","keywords":"","body":"Methods\nHow will this project achieve it's objectives?\n\nPractice proper interpretation to understand the meaning of a text.\nThink about the implications of a text's meaning for our own lives.\nHumbly consider the applications of a text's meaning for our own lives.\n\n"},"preface/template.html":{"url":"preface/template.html","title":"Example Summary","keywords":"","body":"The summary for each book will follow this structure:\nName of the Book\nAuthorship and Audience\nWho wrote the book and to whom was it originally written or intended?\nDate and Historical Context\nWhen and in what context was the book written?\nLiterary Context\nHow does the book relate to the books around it and the Bible as a whole? Also, what theology would be lost or weakened if we did not have this book?\nTheological Theme(s)\nWhat are the core themes of the book as it relates to who God is and what He has done, is doing, and has promised to do? In other words: what does this book teach us about God?\nOutline\nA outline of the book (usually a high level outline).\nObservations\nObservations and notes on the book that are helpful, but don't fit anywhere else.\nNotes\nBibliographical footnotes in Chicago Manual of Style format.\n"},"old_testament/":{"url":"old_testament/","title":"Old Testament","keywords":"","body":"The Old Testatment\n(Genesis - Malachi)\n"},"old_testament/pentateuch/":{"url":"old_testament/pentateuch/","title":"Pentateuch","keywords":"","body":"Pentateuch\nThe word 'pentateuch' comes from GK. πεντάτευχος, meaning \"five scrolls\"\n(Genesis - Deuteronomy)\n"},"old_testament/pentateuch/genesis.html":{"url":"old_testament/pentateuch/genesis.html","title":"Genesis","keywords":"","body":"Genesis\nAuthorship and Audience\nAccording to tradition (both Jewish and Christian), Moses wrote the books in the Pentateuch (Genesis, Exodus, Leviticus, Numbers, Deuteronomy). Thus, Moses is likely the author as I see no reason to diverge from the traditional position. If Moses wrote the book, the most direct audience would have been the people of Israel. Genesis serves as an introduction to how the people of Israel came to be and what God plans to do through her. Given the universal importance of creation and the promise of redemption (Genesis 3:15) however, all of humanity is the indirect audience of this book.\nDate and Historical Context\nAssuming Moses wrote the book, Genesis would have been written during his lifetime, many have suggested during the 40 years of wandering in the wilderness. In order to nail down a date for Moses life, it is helpful to identify the date of the exodus from Egypt. This is the subject of significant debate as some hold to an \"Early Exodus\" claiming that the exodus occurred around 1446 B.C., while others hold to a \"Late Exodus\" claiming that the exodus occurred in the later half of the 1200s BC. The details of this debate are beyond the scope of this discussion, but I hold to an \"early exodus\" which would put the date of this book likely between 1445 and 1400 BC. Assuming the book was written during the wilderness wandering, the book would have been written during a time of spiritual formation in Israel's history. Israel was still trying to figure out who she was as well as how she ought to follow God.\nTheological Theme(s)\n\nBeginnings. Genesis, which itself is a word that is transliterated from the Greek for \"coming into being\", is all about beginnings. Within the first three chapters of Genesis, we see God create the universe and make a promise to redeem. If you think of the Bible as a play, in Genesis 1-2, we have the setting and cast introduced. In Genesis 3, the plot is introduced. The plot of God's salvation of mankind is the central theme of the Bible and human history... and it all starts in the Garden in Genesis. The book of Genesis begins when the universe was not and ends with an earth full of rebellious men to whom God has made promises. Genesis is all about beginnings. And not just beginnings that occur out of thin air. The beginnings in the book of Genesis start with God (see the point below for more on this).\nGod's Action in the Universe. The worldview presented by the book of Genesis is that God is intimately involved in and in control over His creation. He did not create the universe and then step back. He is not just one of many participants with relatively equal power in the universe. Throughout the book of Genesis, God is, by far, the most active and powerful character. He creates the universe, makes a garden, makes man, makes woman, makes marriage, reveals the coming flood to Noah, shuts the door of the ark, calls Abraham, changes Abram's and Sarai's names, makes a unilateral covenant with Abraham, names Ishmael and Isaac, reiterates Abrahamic covenant to Isaac, chooses Jacob over Esau, changes Jacob's name, reiterates Abrahamic covenant to Jacob, and works through the treachery of Joseph's brothers to save them (among many other things). In short, the main character of the book of Genesis is God and not Noah, Abraham, Isaac, nor anyone else.\nHow Will God Deal with and Relate to Evil? This is one of the essential questions we must ask when reading Genesis. The story starts with a fall and through out the book we find that some of the primary characters are sinful and fallen. One of the major questions is: Can God still bring about His promises and plan even though man is sinful? The great hope of the book of Genesis is that God shows Himself to be bring about His will even while facing opposition from sinful man. This hope is summarized by Joseph in Genesis 45:5 and 50:20 where he points out that the treachery his brothers meant for evil has been used by God for good. In a sense, this is the hope of the book of Genesis: that God can and will use even evil for His good purpose and plan.\nGod's Choice of Israel. The two themes mentioned above become focused together in the book of Genesis to describe how God is at work in choosing and forming the beginnings of a new nation: Israel. We watch as the seed of Adam and Eve, promised to one day crush the head of Satan (Genesis 3:15), grows and expands. We watch as God makes covenants and promises to those he chooses. God miraculously gives Abraham and Sarah a child. God chooses to exalt Jacob above Esau. God uses the treachery of Joseph's brothers to send him into slavery in Egypt where he will ultimately save his people from famine. Through the book of Genesis, we are watching the formation of a nation by God's design.\n\nOutline\nThe outline below is based around the phrase that is usually translated into English as \"These are the generations of ...\" or \"This is the account of ...\". This phrase occurs ten times throughout the book of Genesis and is, I believe, the best way to structure the book. The Hebrew word used for \"generations\" that is used in each of these instances is transliterated as \"Toledot\".\n0. Primeval History [1 - 11:26]\n\nA. Prologue: Creation of Heavens and Earth [1 - 2:3]\nB. Toledot of Heavens and Earth [2:4 - 4]\nC. Toledot of Adam [5 - 6:8]\nD. Toledot of Noah [6:9 - 9]\nE. Toledot of Shem, Ham, and Japheth [10 - 11:9]\nF. Toledot of Shem [11:10-26]\n\nI. Patriarchal History [11:27 - 50]\n\nA. Toledot of Terah [11:27 - 25:11]\nB. Toledot of Ishmael [25:12-18]\nC. Toledot of Isaac [25:19 - 35]\nD. Toledot of Esau [36 - 37:1]\nE. Toledot of Jacob [37:2 - 50]\n\nObservations/Notes\nCreation\n\nNotice that members of the God-head (often called the Trinity) are involved in Creation. The spirit of God hovers over the unformed earth (Genesis 1:2) and God is recorded as referring to Himself in the plural (1:26).\nIn today's culture, the debate between naturalism (often represented by evolution) and super-naturalism has put a lot of focus on the creation account (and this is not a bad thing). If we just look at the text, however, and consider the fact that the original audience in the Ancient Near-East would have been familiar with other creation stories, we notice that the creation account recorded in Genesis 1 is actually very short and concise. We do not get a lot of details regarding why or how God creates. And I believe this is intentional as it God is the one with the prerogative to do as He pleases by nature of the fact that He is the pre-existent creator.\nOn the note of the cursory nature of the creation account, notice that the sun and moon are not even mentioned by name (see Genesis 1:14-16) and the creation of the stars is described in three words (as it is translated into English in the NASB) (\"the stars also\": 1:16).\n\nThe Fall\n\nWhen we, as Christians, think of the Fall, we often think of Satan and his role in the whole fiasco, but we often forget that something was also going on in Eve's heart and mind (the critical verse in Genesis 3:6).\nNotice how Eve's lust in Genesis 3:6 parallels the description of all the other trees in the Garden (see 2:9). To Eve, the tree of the knowledge of good and evil, from which they were prohibited from eating, was \"good for food\", \"a delight to the eyes\", and \"desirable to make one wise\" (3:6). The rest of the trees in the garden, however, were described by God in a similar way as being \"good for food\" and \"pleasing to the sight\" (2:9). It wasn't as though the trees in the Garden were a bit ugly and the tree of the knowledge of good and evil was a rare beauty... all of the trees were \"pleasing to the sight\" (2:9). In the same way, it is not as though Adam and Eve did not have enough food or good enough food. The trees of the garden are described by God as being \"good for food\" (2:9). Eve's observation that the forbidden tree was a \"desirable to make one wise\" is also interesting if, as I presume they did (based on Genesis 3:8), Adam and Eve had personal interaction with God Himself. They had access to the source of all wisdom but instead rejected that wisdom to seek another. Thus, we see that the nature of sin is not only disobedience to God, but is also a willful rejection or twisting of God's gifts and plans.\nGenesis 3:15 is God's promise of redemption after the fall. It is often called the \"protevangelium\" (meaning 'first gospel' or 'early gospel'). It is worth noting that this promise of salvation through the seed and Satan's defeat comes before God has called any specific nation. That is to say, this promise is in play for all of descendants of Adam and Eve and not just Israel. God will bring His seed (singular; that is, Jesus Christ) will come from Israel, but the defeat of Satan will liberate the seed (plural; that is, some of the descendants of Adam and Eve).\n\nAbraham\n\nThe covenant with Abraham, ratified with the ceremony described in Genesis 15:7-21, is very interesting for two reasons. First, it takes the form of a standard covenant ceremony in the Ancient Near East. In that time, a covenant between two parties was ratified by killing animals, cutting them in half, and splitting up each half, thus forming a path between the animals. Each party involved in the covenant would then walk through the path between the dead animals signifying their commitment to the covenant on pain of death. The idea is that if one party breaks the covenant, they acknowledge that they can be killed as the animals. A covenant in that day (as today), was a serious thing. Second, the ceremony described in Genesis 15:7-21 is interesting because it breaks the normal pattern of covenants. In this passage, a deep sleep falls of Abram (15:12) and only God walks between the animals. Thus, God is making a unilateral and unconditional covenant with Abram. It is entirely up to God to fulfill that which he promised.\n\nGeneral\n\nNotice that God is the one naming things throughout the book. God names the various constructs of His creation like light, dark, day, night, and man (Genesis 1). God changes the names of Abram (to Abraham in Genesis 17:5) and Sarai (to Sarah in 17;15) as well as changing Jacob's name to Israel in 32:28-29. God provides the names for both Ishmael (Genesis 16:11) and Isaac (17:19). From the very beginning of the Bible, the name of a thing is very important as well as the one from whom the name was derived.\nBuilding off of the last observation, numerous names of God are used in the text. In Genesis one, the word used for God is \"Elohim\". In Genesis two, \"Yahweh Elohim\" is used. God reveals His name to Abram as \"Yahweh\" (Genesis 15:7). In my estimation, there are two things particularly worthy of note in this observation:\nFirst, God takes it upon Himself to reveal Himself. There is no way for humans to know Him personally without His intervention. God revealed His name to Abraham and through inspiring the book of Genesis itself, He is revealing more of Himself.\nSecond, while the human characters in Genesis only have one name (although that name is sometimes changed), God has many names which is a testament to His complex and infinite nature.\n\n\n\n"},"old_testament/pentateuch/exodus.html":{"url":"old_testament/pentateuch/exodus.html","title":"Exodus","keywords":"","body":"Exodus\nAuthorship and Audience\nAccording to tradition (both Jewish and Christian), Moses wrote all of the books in the Pentateuch (Genesis, Exodus, Leviticus, Numbers, Deuteronomy). See the notes for Genesis for more details.\nDate and Historical Context\nAssuming Moses wrote the Pentateuch, it would have been written during Moses' lifetime. Refer to the notes for Genesis for a discussion of when this may have occurred.\nTheological Theme(s)\n\nGod claims Israel as His People. Although we have traced the development of the line of Israel in Genesis, it is not until the book of Exodus that God officially claims Israel as His own and forms a covenant with her. Exodus 1 through 15:21 detail God's liberation and defense of his people. In Exodus 4:22-23, we see that God is treating Israel as His own, firstborn child. As such, we see God as a King who doing battle with Pharaoh and the Egyptian Gods for the sake of His people. For example, in Exodus 12:12 God describes the killing of all the firstborn in Egypt as a judgement \"against all the gods of Egypt\" (see also Numbers 33:4). In Exodus 3:20-22, God promises Moses that Israel will \"plunder\" the Egyptians as they leave Egypt (which comes true in 12:35-36). In Exodus 5:1-2, Pharaoh refuses to recognize Yahweh's authority and let His people go free. The first portion of the book of Exodus is presented as a war between two gods (God and Pharaoh). God is defending His people because they are considered His firstborn son (see 4:21-23) and He is working to fulfill the promises He made with Abraham, Isaac, and Jacob (see 6:7-8).\nHow can a Holy God relate to an Unholy People? From Exodus 15:22 through the end of the book, Israel has been liberated from Egypt by God and a question quickly arises. If Israel is unfaithful, how can God (who is holy) dwell with this people (who are unholy)? In Exodus 15:22 - 34, God's standards are laid out and we clearly see that Israel will be unfaithful to God. In fact, Israel's quickness to be unfaithful to God as described in Exodus is truly stunning. To cite a few examples, consider the golden calf incident. In chapter twenty four of this book, Israel ratifies a covenant with God (see Exodus 24:7-8). After Moses goes back up onto Mount Sinai for forty days to receive the plans for the tabernacle, the people violate the second commandment by creating an idol to represent God. Only forty days and the people are breaking the second commandment! For another example, notice the dramatic shift from praising God for His power in 15:1-21 to grumbling in 15:22-27. This is graphic testimony to the depths of man's sinfulness and inability to faithfully follow God of ourselves. With this in mind, the rest of the book of Exodus begins to lay out some guidelines for how the holy and faithful God will relate to His unholy and unfaithful people. We see this evidenced in the instructions for the tabernacle and the start of the sacrificial system.\n\nOutline\n0. Israel in Egypt [1 - 15:21]\n\nA. Introduction [1]\nB. Moses's Birth, Life, and Calling [2 - 4]\nC. Pharaoh Refuses to Acknowledge Yahweh's Authority and Yahweh Promises Action [5 - 7:7]\nD. Plagues and Signs [7:8 - 12:32]\nE. Exodus from Egypt [12:33 - 15:21]\n\nI. Israel in Wilderness (in Route to Promised Land) [15:22 - 40]\n\nA. Journey to Mount Sinai [15:22 - 18]\nB. Moses on Sinai Gets Stipulations of the Covenant Between God and Israel [19 - 23]\nC. People Ratify Covenant with God [24:1-11]\nD. Moses on Sinai Gets Instructions for the Tabernacle [24:12 - 31]\nE. Israel Breaks the Covenant [32]\nF. God Remains Faithful to Israel and Fellowship is Restored and the Covenant Renewed [33 - 34]\nG. Work Begins on the Tabernacle [35 - 40:33]\nH. Glory of God Fills the Tabernacle [40:34-38]\n\nObservations/Notes\n\nLike Genesis, the main character in this book is God. He is the one who defeats the Egyptian gods and frees His people. He is also the one who establishes the basis of the relationship between Israel and Himself. This is important to notice. Israel was not able to set the standards for how they would interact with God. They could only come to God on His terms.\nWhen we consider the depth and speed of Israel's changes from worship to sin, let us not think for a second that we are exempt from the same exact behavior. As Israel did, so would we have done and so would we be doing still but for the grace of God. Any faithfulness in us is only present because God is at work in us (see Philippians 2:12-13).\nIsrael's inability to keep a covenant with God lays the groundwork for the book of Leviticus and the rest of the Pentateuch which establishes how a holy God can live in the midst of this people without killing them.\nIn Exodus 34:11-17, God warns Moses about the dangers of idolatry which Israel will face when they enter the promised land. In this passage, God establishes that to worship the idols of those living in the promised land is to \"play the harlot with their gods\". In other words, following any other God but the true One is spiritual adultery. Sin, especially that of idolatry, really is a big deal. Take a moment to consider the fact that we are not exempt from idolatry even though very few of us would consider worshiping a golden calf. Idolatry doesn't require a golden calf. As Paul says in Colossians 3:5, \"Therefore consider the members of your earthly body as dead to immorality, impurity, passion, evil desire and greed, which amounts to idolatry.\" (emphasis is mine). Greed for money, power, sex, fame, you-name-it is idolatry. You are no longer worshiping the true God who is worthy of our worship, but are committing adultery with gods of your own making.\n\nFurther Research\n\nWhy does God say He is \"going to make a covenant\" in Exodus 34:10 when he already has? Around Exodus 34:27-28, whey does it say taht the covenant is based on the things God just said (which are not the ten words), but then Moses writes down the 10 words?\n\n"},"old_testament/pentateuch/leviticus.html":{"url":"old_testament/pentateuch/leviticus.html","title":"Leviticus","keywords":"","body":"Leviticus\nAuthorship and Audience\nAccording to tradition (both Jewish and Christian), Moses wrote all of the books in the Pentateuch (Genesis, Exodus, Leviticus, Numbers, Deuteronomy). See the notes for Genesis for more details. This book was designed to go sometimes to Israel (e.g. Leviticus 1:2) and sometimes to the Aaron's sons who would become priests (e.g. 21:1 and 22:2).\nDate and Historical Context\nAssuming Moses wrote the Pentateuch, it would have been written during Moses' lifetime. Refer to the notes for Genesis for a discussion of when this may have occurred.\nLiterary Context\nThe book of Leviticus answers the question that should be on our minds after having read the book of Exodus: \"How can a holy and faithful God dwell in the midst of an unholy and unfaithful people?\". Leviticus relates to the rest of the Bible in that it establishes the theology of atonement and sacrifice that are central to understanding Christ's atoning death.\nTheological Theme(s)\n\nThe Need for Atonement. The word \"atonement\" is used forty nine times in the book of Leviticus. Building off of Exodus where we find that God is dwelling with Israel, the repeated use of the word \"atonement\" in Leviticus drives home the fact that atonement between God and man is essential (refer to the \"Observations/Notes\" section below for a discussion of what atonement means).\nGod Provides the Means of Atonement. The sacrificial system described in this book was not invented by men. It was designed and given by God who Himself chooses to accept the sacrifices as sufficient atonement.\nThe Means of Atonement. Leviticus provides the means by which Israel can atone for their sins: the life of an animal. Leviticus 17:11 makes it clear that the taking of a life is the appropriate and accepted way to atone for sin.\nThe Cost of Atonement. The sacrificial system demonstrates the cost required to atone for sin. Every sin required a sin (or guilt) offering and there were even sacrifices to cover unknown and unconfessed sins. It is costly for a sinful people to be reconciled to a holy God.\n\nOutline\n0. Instructions for Sacrifices [1 - 7]\n\nA. Burnt Offerings - Devotion [1]\nB. Grain Offering - Thankfulness [2]\nC. Peace Offering - Fellowship with God [3]\nD. Sin Offering - Forgiveness [4 - 5:13]\nE. Guilt Offering - Restitution and Forgiveness [5:14 - 6:7]\nF. The Priests' Role in offerings [6:8 - 7]\n\nI. Instructions for Priests [8 - 10]\nII. Instructions for Dealing with Uncleanness [11 - 16]\nIII. Instructions for Living the Law [17 - 27]\n\nA. For Priests: Blood Represents Life [17]\nB. For the People: Keeping Oneself Holy [18 - 20]\nC. For Priests: Keeping Oneself Holy [21 - 22]\nD. For the People: Living out the Law and the Consequences Thereof [23 - 27]\n\nObservations/Notes\n\nAtonement, in the Biblical sense, can be defined as:\n\nA reparation of the relationship between God and man through the life of a sacrifice.\n\n\nThere is a good outline of the five sacrifices described in Leviticus 1 - 7 here†.\nWhen reading the book of Leviticus, the words \"clean\" and \"unclean\" should jump off of the page. The word \"unclean\" is used ninety one times in this book (in the NASB)! God spends a lot of time defining what is clean and what is unclean as well as how one passes from clean to unclean and visa-versa. All of the rules relating to cleanliness (in chapters 11 through 16), serve at least three purposes:\nThey keep the people healthy (e.g. the treatment of Leprosy in Leviticus 14).\nThey separate the people from the nations around them (e.g. the dietary restrictions in 11).\nThey highlight the holiness and perfection of God (e.g. Leviticus 15:31-33).\n\n\n\n† - I do not necessarily endorse and am not responsible for any other content on this site. I simply commend to you the resource at the link provided.\n"},"old_testament/pentateuch/numbers.html":{"url":"old_testament/pentateuch/numbers.html","title":"Numbers","keywords":"","body":"Numbers\nAuthorship and Audience\nAccording to tradition (both Jewish and Christian), Moses wrote all of the books in the Pentateuch (Genesis, Exodus, Leviticus, Numbers, Deuteronomy). See the notes for Genesis for more details.\nDate and Historical Context\nAssuming Moses wrote the Pentateuch, it would have been written during Moses' lifetime. Refer to the notes for Genesis for a discussion of when this may have occurred.\nLiterary Context\nThe book of Numbers is important as it describes how Israel goes from Mount Sinai to the border of the promised land forty years later. The book of Numbers picks up from Exodus in that it starts off with a census showing how many people came out of Egypt. It also continues from Leviticus in that it shows that the people are not faithful to God or the laws He has prescribed. This continual unfaithfulness sets up for Deuteronomy where we see that Israel cannot be faithful because they have sinful hearts.\nOutline\n0. The First Generation [1 - 25]\n\nA. Census and Camp Layout [1 - 2]\nB. Priests and Levites [3 - 6]\nC. Inauguration of Tabernacle [7 - 10:10]\nD. Israel's Unfaithfulness and God's Faithfulness [10:11 - 25]\n\nI. The Second Generation [26 - 36]\n\nA. Census [26]\nB. Faithfulness of the Daughters of Zelophehad [27:1-11]\nC. Joshua Succeeds Moses [27:12-23]\nD. Reiteration of Law [28 - 30]\nE. Punishment on Midian [31]\nF. Reuben and Gad in Gilead [32]\nG. Recap of the Journey [33:1-49]\nH. Instructions for Possessing and Partitioning the Promised Land [33:50 - 36]\n\nTheological Theme\n\nGod's Faithfulness and Israel's Unfaithfulness. The book of Numbers is largely a contrast between faithfulness and unfaithfulness. For the most part, Israel is resolutely unfaithful to God, yet God remains unwaveringly faithful to His promises. This is evidenced by the stark contrast between Israel's failures in 10:11 through 21 as well as chapter 25 and God's covenant faithfulness expressed through Balaam in chapters 23-24.\n\n"},"old_testament/pentateuch/deuteronomy.html":{"url":"old_testament/pentateuch/deuteronomy.html","title":"Deuteronomy","keywords":"","body":"Deuteronomy\nAuthorship and Audience\nAccording to tradition (both Jewish and Christian), Moses wrote all of the books in the Pentateuch (Genesis, Exodus, Leviticus, Numbers, Deuteronomy). See the notes for Genesis for more details.\nDate and Historical Context\nAccording to Deuteronomy 1:1, Deuteronomy is a sermon given by Moses on the plains of Moab opposite the promised land. The first generation of Israelites were preparing to pass the baton to the second generation of Israelites who would enter the promised land.\nLiterary Context\nAt the end of the book of Numbers, the second generation of Israel from Egypt had was approaching the promised land and received some instructions on how what to do once they had entered into the land. Deuteronomy is Moses' last words to the people of Israel in which he \"expound[s] the law\" (see 1:5). This books serves as the conclusion, and in some ways a summary and climax, of Genesis through Numbers. The promises of God are starting to come true and this is an exciting time in Israel's history.\nAlthough every book in the Bible is important, Deuteronomy is one of the most important (and ironically most frequently misunderstood) books in the Bible. In it we find the theology that guides the rest of the entire Bible. Deuteronomy describes why Israel does what she does in the subsequent books of Joshua and Judges. Deuteronomy provides guidance for the age in which there are kings over Israel. Deuteronomy predicts the exile and restoration. In it Moses also refers to another prophet like himself who will come (18:18). It defines what it means to love God (6:5) and how this works itself out in human relationships. Deuteronomy is a rich and provocative book and it is critical that we understand it if we are to understand the rest of the Bible.\nOutline\n0. Preamble [1:1-5]\nI. Historical Prologue [1:6 - 3]\nII. Covenant and its Benefits Introduced [4]\nIII. Covenant Reiterated [5 - 26]\n\nA. Foundational Commandment(s) [5 - 11]\n\n\nDecalogue [5]\n\nGreatest Commandment [6]\n\nPromises, Warnings, and Reminders [7 - 11]\n\n\n\nB. Consequential Commandments [12 - 26]\n\n\nExposition on \"No Other Gods Before Me\": Exclusive Worship to a Worthy God [12]\n\nExposition on \"No Idolatry\": Don't Confuse the Creator with Creation [13]\n\nExposition on \"Do Not Take God's Name in Vain\": Respect and Represent God's Character and Nature [14:1-21]\n\nExposition on \"Keep the Sabbath\": Recognize God's Ownership of Everything and His Provision [14:22 - 16:17]\n\nExposition on \"Honor Your Father and Mother\": Respect God Ordained Authority Structures [16:18 - 18]\n\nExposition on \"You Shall Not Murder\": Honor Life [19 - 21:9]\n\nExposition on \"You Shall Not Commit Adultery\": Maintain a Standard of Absolute Purity [21:10 - 23:14]\n\nExposition on \"You Shall Not Steal\": Recognize Ownership and Responsibility [23:15 - 24:15]\n\nExposition on \"You Shall Not Bear False Witness\": Honor and Reflect God's Justice [24:16 - 25:19]\n\nExposition on \"You Shall Not Covet\": Acknowledge God's Ownership and Provision [26:1-15]\n\nConclusion: Follow These Commandments to Love God and Be a Holy People [26:16-19]\n\n\n\n\nIV. Blessings and Curses Given and Covenant Ratified [27 - 30]\nV. Conclusion [31 - 33]\nVI. Epilogue [34]\nTheological Themes\n\nGod Cares about the Mundane. This exposition on the law demonstrates that there is no aspect of life that is too small for God to care about. God cares about the minute details of everyday life and we need to view even the smallest action as worship when it is the right thing done with the right heart.\nHuman Sinfulness is a Heart Issue. The fact that Israel cannot be faithful stems not from their behavior, but from their hearts. It is not primarily their actions that need to be changed in order to keep the law but their hearts. We see this is passages like Deuteronomy 6:5, 10:12-22, and 30:6. Israel is supposed to love God with all of their hearts (Deuteronomy 6:5), but they are unable to do so (10:12-22). God, however, promises that He will one day change their hearts which will bring them into loving fellowship with God (30:6-10).\n\nObservations/Notes\n\nDeuteronomy is simultaneously legal/covenant discourse and a sermon. It deals with the law, but is not simply reiterating the law for a legal purpose. It targets the heart (literally) and addresses the foundation of the law.\n\n"},"old_testament/historical_books/":{"url":"old_testament/historical_books/","title":"Historical Books","keywords":"","body":"Historical Books\n(Joshua - Esther)\n"},"old_testament/historical_books/joshua.html":{"url":"old_testament/historical_books/joshua.html","title":"Joshua","keywords":"","body":"Joshua\nAuthorship and Audience\nThe name of the author is not given in the text. Based on Joshua 6:25, we do know that Rahab was still alive when the book was written, so it is likely that the author is someone from the narrative; Joshua, Eleazar, and Phineas are possible candidates, but we do not know for sure. The book was written to Israel and would have served as a record of what God has done on their behalf.\nDate and Historical Context\nBased on the fact that Rahab was still alive when the book was written (Joshua 6:25), a probable date-range is 1405 to 1370 BC.\nLiterary Context\nThe book of Joshua is like a central train station through which all trains on a railway must pass. Many of the promises made in the five preceding books find their fulfillment in Joshua; most of the subsequent books in the Old Testament deal with Israel's history while in the promised land. Thus, Joshua wraps up the Pentateuch and lays the stage for the historical and prophetic books which follow. Additionally, some seemingly minor details mentioned in the book of Joshua become significant in later books (e.g. Rahab (Joshua 2 and Matthew 1:5); the destruction of Jericho (Joshua 6:26 and 1 Kings 16:34)).\nOutline\n0. Crossing the Jordan [1 - 5]\n\nA. Joshua Takes Leadership [1]\nB. Rahab and the Spies [2]\nC. Israel Crosses the Jordan [3 - 4]\nD. Israel Circumcised [5]\n\nI. Taking the Promised Land [6 - 12]\n\nA. Taking Jericho [6]\nB. Sin of Achan [7]\nC. Ai Taken [8]\nD. Gibeonites Trick the Israelites [9]\nE. Victories in the Southern Kingdom [10]\nF. Victories in the Northern Kingdom [11]\nG. Summary of Victories [12]\n\nII. Dividing the Promised Land [13 - 21]\nIII. Serving Yahweh and Him Alone [22 - 24]\n\nA. Apparent Unfaithfulness [22]\nB. Joshua's Farewell Address [23 - 24:28]\nB. Epilogue [24:29-33]\n\nTheological Themes\n\nGod's Covenant Faithfulness. The book of Joshua screams of God's faithfulness. Around six hundred years before Israel entered the promised land, God promised Abraham that his descendants would own this land (Genesis 12:7). God also allows Israel to be enslaved as He promised (Genesis 15:12-16), brings Israel out of Egypt with many possessions as He promised (Genesis 15:12-16 and Genesis 50:24), and punishes the Egyptians (Genesis 15:12-16). God is fulfilling many of His promises as the author writes in Joshua 21:43-45:\n\n\"Not one of the good promises which the LORD had made to the house of Israel failed; all came to pass.\"\n\n\nGod Fights for Israel. Throughout the book of Joshua, God is the one fighting for Israel. Consider the miraculous, albeit unconventional, victory at Jericho in Joshua 6. Jericho's walls collapses after being walked around for a week and being shouted at. In Joshua 10:6-14, God rains giant stones from the sky on Israel's fleeing enemies and listens to Joshua's request that the sun stand in the sky. God not only promises that Israel will take the land, but He also helps them conquer the land by fighting for them (see 10:42 and 23:2). The brief history of Israel given in Joshua 24:1-13 highlights the fact that it is God who has been fighting for and defending Israel since her birth as a nation.\n\n\nObservations/Notes\n\nJoshua's name means \"the LORD saves\" which is an appropriate title for a book in which God fights for and defends His people.\nJoshua's final statement to the nation of Israel in Joshua 24:14-28, is fascinating in that he says that Israel \"will not be able to serve the LORD, for He is a holy God. He is a jealous God\". Joshua is well acquainted with the pervasive sinfulness of Israel and recognizes that this will prevent them from ever being able to serve God.\nThe book of Joshua does much to elaborate on the theology of rest which is used in Hebrews 4 to encourage believers to persevere and enter the rest of salvation. Specifically in Hebrews 4:8, the author of Hebrews points out that Joshua may have provided some physical and political rest (Joshua 11:23 and 21:44), but he did not provide the rest of salvation provided by Jesus. When reading this passage, keep in mind that, in Greek, the name \"Joshua\" and \"Jesus\" are the same.\nRahab is in the genealogy of Christ (Matthew 1:5).\nHaving spent the past four books reading about Moses, this book, which covers Joshua's entire career in leadership, seems remarkably short and abrupt. We don't get to know Joshua in the same way we get to know Moses. One of the effects of this is that is sets up for the book of Judges where we will see the people's need for spiritual leadership.\n\n"},"old_testament/historical_books/judges.html":{"url":"old_testament/historical_books/judges.html","title":"Judges","keywords":"","body":"Judges\nAuthorship and Audience\nThe name of the author is not given in the text, but Talmudic tradition holds that Samuel the prophet wrote this book. This book was undoubtedly written to a Jewish audience, given the specificity of the geography and tribal details given.\nDate and Historical Context\nBased on Judges 1:21, this book must have been written before David had taken Jerusalem. As such, it was likely written before 1003 BC.\nLiterary Context\nJudges is fascinating in its literary context because it picks up where Joshua left off with the people in the land having been tasked with serving God and Him alone (Joshua 22:5 and 24:14) so that God will continue to drive out the other nations in the land (Joshua 24:3-13). Judges documents their failures to be faithful to God and graphically demonstrates the need for a Godly king. Judges presents the lack of a king as a problem and the next book, Ruth, provides the solution (David). Looking further downstream in the Bible, the need for a Godly king established in Judges becomes one of the central themes in the historical narratives (Samuel through Chronicles), some of the psalms (e.g. Psalm 2 and 110), the gospel of Matthew, and Revelation. Israel needs a Godly King and He came as the man Jesus Christ.\nOutline\n0. Prologues [1 - 3:6]\n\nA. Prologue A: Physical Point of View [1 - 2:5]\nB. Prologue B: Theological Point of View [2:6 - 3:6]\n\nI. The Judges [3:7 - 16:31]\n\nA. Othniel [3:7-11]\nB. Ehud [3:12-30]\n(Shamgar [3:31])\nC. Deborah and Barak [4 - 5]\nD. Gideon [6 - 8]\nE. Abimelech [9]\nF. Misc. Minor Judges: Tola and Jair [10]\nG: Jephthah [11 - 12:7]\n(Ibzan [12:8-10])\n(Elon [12:11-12])\n(Abdon [12:13-15])\nH. Samson [13 - 16]\n\nII. Epilogue: Two Horror Stories Related to Bethlehem [17 - 21]\n\nA. The Idolatry of Micah, a Levite, and the Danites [17 - 18]\nB. Benjamin's Sexual Immorality and Civil War Against Benjamin [19 - 21]\n\nNOTE: The book of Ruth continues the book of Judges in a sense by providing a third story related to Bethlehem (see Ruth 1:1).\nTheological Theme\n\nThe Need for a Godly King. Introduced in the epilogue of this book, the refrain \"there was no king in Israel\" is repeated in 17:6, 18:1, 19:1, and 21:25. This phrase is introduced not only to diagnose the cause of the two stories in the epilogue, but also to describe the problem underlying all of Israel's history as recorded in the book of Judges and to present the need for a Godly king who is ultimately found in Jesus Christ.\n\nObservations\n\nPrologue B describes a process that is foundational to the central part of the book of Judges. The process (described in Judges 2:11-19) contains four steps in the text:\n\nIsrael rejects Yahweh and serves Baal and other gods (2:11-13)\nGod gives them \"into the hands of plunderers\" (2:14-15)\nGod raises up judges to deliver \"them from the hands of those who plundered them\" (2:16). Sin continues even through the lifetime of the judge (2:17-18).\nOnce the judge dies, Israel goes back to serving other gods and sins worse than before (2:19)\n\nThis process is reiterated throughout the central portion of the book and the ultimate results is that God will stop driving out the nations before Israel (2:20-23). This cycle is not purely two dimensional in that it is a circle, but it takes on a third dimension in that it is a downward spiral as the people sin worse and worse. Notice also the chiastic structure of this cycle. It begins and ends with Israel's sin. In the middle, we see a demonstration of God's sovereignty in raising up a nation to oppress Israel and His compassion in relenting and raising up a judge to deliver Israel.\n\nThere is a chiastic structure of the Judges presented in the main section of the book (chapters 3:7 - 16):\n A: Othniel: Marriage closely related to the story (1:13-15)\n B: Ehud: Story involves the fords of the Jordan (3:28)\n C: Deborah and Barak: Antagonist killed by a woman (4:21)\n D: Gideon: The people want him to be king (8:22-23)\n C`: Abimelech: Antagonist 'killed' by a woman (9:53-54)\n B`: Jephthah: Story involves the fords of the Jordan (12:5)\n A`: Samson: Marriage closely related to the story (14:1-4)\nThis structure creates parallels between characters which helps to demonstrate the deterioration that occurs throughout the book.\n\nIf not read carefully, the book of Judges can be confusing because \"Judges is thematic rather than chronological\".1 The author is not concerned with the chronological order of the events he/she describes, but is more focused on the theological significance. This is evidenced by the fact that Prologue A (1:1 - 2:5) starts after Joshua's life while Prologue B (Judges 2:6 - 3:6) goes back in time and begins at a point in time when Joshua is still alive (see 2:6-9 versus 1:1). Additionally, the last story in the book (chapters 19 - 21) was likely one of the first events to occur chronologically because we find that Phineas (famous for his behavior in Numbers 25) is still alive (20:28). The author is more concerned with making a theological point than a historical one.\n\nSome scholars and commentators believe there is only one prologue to the book of Judges (Judges 1:1 - 2:5).2 There are three observations which lead me to think there are two prologues. Initially, the first story involving a judge does not start until 3:7. Second, 2:6 through 3:6 provides the \"paradigm by which the religious-historical events presented in the deliverer accounts of 3:7-16:31 are to be measured\".3 Thus, I view it as a prologue to the central section of the book rather than part of that section. Third, and least compelling, two prologues at the beginning form symmetry with the two epilogues at the end of the book. Given the chiastic structure of the central section, it makes sense that the prologues and epilogues would balance one another out as well.\nThe book of Judges is designed to trap readers. The theological purpose of the book is not exposed until the epilogues, so the reader must read through almost the entire book before they are struck with the author's principle argument. One scholar goes so far as to say that the book of Judges \"entangles the reader with the need to make a reassessment of first impressions and binds upon the reader the conviction that he or she has been subjected to a rhetorical strategy of entrapment. Thus, as for the book's characters so for its readers: things are not as right as they at first appear\".4 Similar methods of entrapment are used in 2 Samuel 12:1-10, 14:4-17, and Isaiah 5:1-7.\nEach of the two epilogues share some common characteristics. In both stories, a Levite traveling from Bethlehem becomes the \"catalyst\". Both involve armies of six hundred men (Judges 18:11 and Judges 20:47) and end with references to Shiloh (18:31 and 20:19-21).5\nThe meaning of the refrain \"there was no king in Israel\" in the epilogue is the subject of much debate but is beyond the scope of this overview.6\n\nNotes\n1. \"Judges.\" Grace to You. February 12, 2010. Accessed November 7, 2017. https://www.gty.org/library/bible-introductions/MSB07/.\n2. Gregory T. K. Wong, Compositional Strategy of the Book of Judges: an Inductive, Rhetorical Study (Leiden: Brill, 2006), 23.\n3. Robert H. OConnell, The Rhetoric of the Book of Judges (Leiden: Brill, 1996), 3.\n4. Ibid., 6.\n5. Ibid., 264-5.\n6. Wong, Compositional Strategy of Judges, 191-223.\n"},"old_testament/historical_books/ruth.html":{"url":"old_testament/historical_books/ruth.html","title":"Ruth","keywords":"","body":"Ruth\nAuthorship and Audience\nThe name of the author is not given in the text, but Jewish tradition holds that Samuel, the prophet, wrote this book.\nDate and Historical Context\nBased on Ruth 1:1, we know that this story took place during the time of the Judges and specifically during a time of famine. Scholars don't know when this famine occurred, so we can only say that the events described in this book likely occurred between 1300 and 1050 BC. As the genealogy at the end of the book (Ruth 4:16-22) mentions King David, the book of Ruth must have been written after King David's birth and anointing as king.\nLiterary Context\nRuth solves a problem demonstrated by the book of Judges; namely, Israel lacks a Godly king to lead and guide the people. The book of Judges ends with two horror stories that relate, even peripherally, to Bethlehem. Ruth is a third story that relates to Bethlehem (1:1), but is a positive story of hope. The story of Ruth describes how God was working during the same time as the Judges to provide a king for Israel. As described in the \"Literary Context\" section for the book of Joshua, the theme of kingship is one that runs throughout the books of historical narrative which follow Ruth (Samuel - Chronicles), the psalms, gospel of Matthew, and book of Revelation.\nOutline\nComing later\nTheological Themes\n\nKinsman Redeemer. The book of Ruth illustrates the concept of the \"Kinsman Redeemer\". A kinsman redeemer is one who purchases, buys, or protects a relative back from some calamity. You can find this concept described in Genesis 38:8-10, Leviticus 25:25-28, 25:47-55, and Deuteronomy 25:5-10. In the book of Ruth, Boaz is a kinsman to Ruth's deceased husband and he redeems both Ruth and the property which belonged to her husband. The concept of a kinsman redeemer becomes critically important in understanding Christ's incarnation. In Hebrews 2:11-18, Christ takes on \"flesh and blood\" like us so that \"through death He might render powerless him who had the power of death, that is, the devil, and might free those who through fear of death were subject to slavery all their lives.\" (Hebrews 2:14-15). Thus, Christ becomes our kinsman (by taking on flesh and blood) redeemer (by redeeming us from the power of death).\nGod's Grace. God is tremendously gracious to both Naomi and Ruth despite some of the hardships these two women face. God provides for them physically, redeems Ruth through Boaz, and allows Ruth to be part of the line of David which will eventually produce the Messiah. God's graciousness can be especially seen in Naomi's transformation from one against whom \"the Almighty has dealt very bitterly\" (Ruth 1:20) to one who is blessed by God (4:14-15).\nGod's Sovereignty. In the book of Ruth we see God's sovereignty (His rule and control over all things). The book of Ruth primarily describes mundane affairs of daily, Israelite life. The book rarely mentions God and the reader doesn't realize the significance of the events about which he or she is reading until the last seven verses of the book. God takes two unlikely women (a foreigner and a widow) moving through relatively normal events in life and uses them for His purposes. What an encouragement when everything around us seems mundane and commonplace! God is just as much at work in the book of Ruth as He was in the book of Exodus.\n\nObservations\n\nThematically, structurally, in its characterization, and in the sparse mentions of \"God\", the book of Ruth is very similar to Esther. In both stories God is at work 'behind the scenes' to save His people through a woman who happens to be in the right places at the right times. Both Esther and Ruth have guidance from an older relative and both stories have a chiastic structure to emphasize God's sovereignty through the narrative.\nKeep in mind that in the time and culture in which this story was written, it would have been very strange to focus on two women, let alone a widow and a Moabite. This not only a reminder of God's care and concern for those society ignores, but is also a reminder that God is not only concerned with the people of Israel. God is concerned with and has a plan for even for the rest of the nations. In fact, Ruth is mentioned in the genealogy of Christ in Matthew 1:5.\nNotice that Ruth is called a \"woman of excellence\" by Boaz in Ruth 3:11. The word translated \"excellence\" is the same word used in Proverbs 31:10 to describe the \"excellent wife\". In fact, \"In most Hebrew Bibles, Ruth occurs immediately after Proverbs... This placement associates Ruth with Proverbs 31, the poem of the virtuous woman...\".1\n\nNotes\n1. Tremper Longman, III and Raymond B. Dillard, An introduction to the Old Testament (Grand Rapids, MI: Zondervan, 2007), 144.\n"},"old_testament/historical_books/1_samuel.html":{"url":"old_testament/historical_books/1_samuel.html","title":"1 Samuel","keywords":"","body":"1 Samuel\nThe books we know as First and Second Samuel were one book in early manuscripts. In these notes, the two books are treated separately, but this distinction is artificial.\nAuthorship and Audience\nAccording to Jewish tradition, Samuel wrote First Samuel chapters one through twenty four while Gad and Nathan finished the rest of First Samuel and all of Second Samuel.1 The primary difficulty with this claim is that 1 Samuel 27:6 implies that the author (or editor) was writing during the time of the divided monarch. Thus, First and Second Samuel could not have been written in their final forms by Samuel, Nathan, or Gad because none of them lived during the time of the divided monarchy. It is certainly possible that the books we know as First and Second Samuel incorporated writings and accounts from Samuel, Nathan, and Gad, but the final author (or editor) remains unknown to us.2.\nDate and Historical Context\nAssuming this book was written during the time of the divided monarchy, it was probably written ca. 931–722 BC.3\nLiterary Context\nThe book of Samuel continues from Judges as the first, main character (Samuel) is a judge (see 1 Samuel 7:15). The book of Judges graphically presents Israel's need for a Godly king. In the book of Samuel, we see two kings: Saul and David. Based on 1 Samuel 9:2, we know that Saul was very handsome and looked, outwardly, like a king. Throughout Saul's reign, however, we find that he is not faithful to God and is, therefore, not a good king. Next we have King David who has a heart that longs to seek and honor God (see 1 Samuel 16:7). David is presented as the solution to the problem identified in Judges; this is the Godly king that Israel has needed. In Second Samuel, God makes a covenant with David and promises that one of David's seed will rule forever. This is fulfilled in the New Testament in the person of Jesus Christ (see Luke 1:32 and Revelation 22:3, 22:16).\nOutline\nI. Samuel [1:1 - 8:22]\n\nA. Hannah's Son [1:1 - 2:11]\nB. Samuel Contrasted with Eli's Sons [2:12 - 3:21]\nC. Isreal's Unfaithful Battle: Defeat and Capture of the Ark [4:1 - 7:2]\nD. Israel's Faithful Battle: Victory and Samuel's Judgeship [7:3 - 8:3]\nE. Israel Asks for a King [8:4-22]\n\nII. Saul [9 - 15]\n\nA. Saul is Chosen [9:1 - 10:27]\nB. Saul's First Victory [11:1-13]\nC. Samuel's Farewell Speech [11:14 - 12:25]\nD. Saul's Failures [13:1 - 15:35]\n\n\nHasty Offering [13:1-14]\n\nFoolish Vow [13:15 - 14:52]\n\nBlatant Disobedience [15:1-35]\n\n\n\n\nIII. David [16 - 31]\n\nA. David Chosen [16]\nB. David and Goliath [17]\nC. David Pursued by Saul [18:1 - 27:12]\n\nNotice that throughout this time, David and Jonathan (the heir to Saul's throne) become close friends.\n\nD. Saul Seeks Council from a Medium [28]\nE. David's Challenges in Philistia [29:1 - 30:31]\nF. Saul and His Sons Die [31]\n\nTheological Themes\nEach of the themes below are introduced in Hannah's prayer in 1 Samuel 2:1-10.\n\nGod has ultimate control. God's power and control is celebrated in Hannah's prayer and is later demonstrated when God defeats the Philistines and one of her gods without an army and causes David to defeat Goliath. As Hannah prayed: \"not by might shall a man prevail\" (2:9).\nGod considers the heart. Throughout this book, there is a lot of emphasis on a person's heart. Starting in 2:3, we see that with God \"actions are weighed\". According to Samuel, God is looking for \"man after His own heart\" (1 Samuel 13:14). After rejecting Saul, God Himself says \"man looks at the outward appearance, but the LORD looks at the heart\" (16:7). There are many examples in this book of people doing good external things while their hearts are not right with God (e.g. Hophni and Phineas carrying the ark into battle in 4:4).\nGod reverses situation and uses unexpected means to accomplish His ends. Because God is in control and considers a man's heart, He does things which are unexpected. We would expect a nine-foot tall soldier trained in combat since childhood to defeat a small shepherd boy, but the powerful God who considers the heart has other plans (see 1 Samuel 17:45-47).\nGod will appoint a king. The last verse of Hannah's prayer (2:10) is fascinating because Israel did not yet have a king (although the rules of kingship were given in Deuteronomy 17:14-20 and rule was promised to Judah in Genesis 49:10). It demonstrates her understanding and confidence that God would appoint a king through whom He would judge the world and exact justice. In the rest of 1 Samuel, we witness the beginning of kingship in Israel and get to see what kind of king God desires.\n\nObservations\n\nThe name of one of Eli's sons is \"Phineas\" which is an ironic reference to the faithful priest in Numbers 25. Unlike the first Phineas, Eli's son is neither faithful nor jealous for God's glory; in fact, he robs God of the glory through his disregard for the sacrificial system (2:12-17).\nWhen we read of the remarkable friendship between David and Jonathan, keep in mind that Jonathan was the next in line for the throne as Saul's heir. In 1 Samuel 18:4, Jonathan representatively hands the kingdom over to David by giving David his robe and armor.\n\nWhen Israel asks for a king in 1 Samuel 8, there are two major problems. First, Israel wants a king \"like the other nations\". The fact that Israel is trying to be \"like the other nations\" is a sign that they are probably not seeking to live as \"a kingdom of priests and a holy nation\" (Exodus 19:6). Second, there is an implicit assumption that having a king will alleviate the oppression they are facing from the nations around them. Israel thinks that if they have a king, they will no longer be oppressed. In reality, Israel is oppressed because they were not faithful to God (for example, see Joshua 23:6-13). Israel views a king as a way to get rid of the consequences of their sin without being faithful to God.\n\n\nThis book makes it clear that David's right to the throne is legitimate and that he is not a usurper. Saul is always the aggressor in this book, David spares Saul's life on a couple occasions, and David mourns the death of Saul (at the beginning of Second Samuel). Additionally, Michael (Saul's daughter) marries David and Jonathan (Saul's son and the heir to Saul's throne) is a good friend of David's.\n\nNotes\n1. \"Babylonian Talmud: Tractate Baba Bathra,\" Babylonian Talmud: Baba Bathra 15, December 25, 2002, accessed November 17, 2017, http://come-and-hear.com/bababathra/bababathra_15.html.\n2. \"First Samuel,\" Grace to You, February 22, 2010, accessed November 17, 2017, https://www.gty.org/library/bible-introductions/MSB09.\n3. Ibid.\n"},"old_testament/historical_books/2_samuel.html":{"url":"old_testament/historical_books/2_samuel.html","title":"2 Samuel","keywords":"","body":"2 Samuel\nThe books we know as First and Second Samuel were one book in early manuscripts. In these notes, the two books are treated separately, but this distinction is artificial.\nAuthorship and Audience\nSee the notes on First Samuel.\nDate and Historical Context\nSee the notes on First Samuel.\nLiterary Context\nSecond Samuel continues to follow David's rise from the anointed king without a throne, to the king of Judah, to the king of all Israel. Second Samuel establishes the Davidic Covenant which elaborates on the nature and role of the 'Messiah' referenced in Genesis 49:8–12, Numbers 24:7–9, and Numbers 24:17–19. This Messiah gets woven into many of the prophetic books after 2 Samuel such as Isaiah (9:1-7), Ezekiel (37:24-28), and Hosea (3). In the New Testament, the genealogy in Matthew 1 is primarily designed to show the reader that Christ is from the line of David and is the Messiah (Matthew 1:23).\nOutline\nI. David's Rule Over Judah [1 - 4:12]\nII. David's Successful Rule Over Israel [5:1 - 10:19]\n\nA. David's Political Credentials [5]\nB. David's Spiritual Credentials [6 - 7]\nC. David's Victories [8]\nD. David's Reign: Full of Victories, Justice, and Kindness [9 - 10]\n\nIII. David's Troubled Rule [11:1 - 20:26]\n\nA. David, Bathsheba, and Uriah [11]\nB. Nathan Confronts David [12:1-15]\nC. David's Child Dies [12:16-23]\nD. Solomon Born [12:24-25]\nE. David's Cruelty [12:26-31]\nF. Tamar (Davids Granddaughter) Raped [13:1-22]\nG. Amnon (David's Son) Murdered and Absolam (David's Son) Flees [13:23-39]\nH. Absolom Returns [14]\nI. Absolam Rebels [15 - 19]\nJ. Sheba Rebels [20]\n\nIV. Epilogue [21:1 - 24:25]\nTheological Themes\nBecause 1 and 2 Samuel were originally one book, the themes for 1 Samuel also apply to 2 Samuel. In addition to the themes from 1 Samuel, there are a couple of themes that are specific to 2 Samuel:\n\nThe Davidic Covenant. In 2 Samuel 7:8-17, God speaks through Nathan the prophet to reveal His plan and promises for David. These plans and promises are known as the 'Davidic Covenant'. The covenant lays out promises for the future including peace for Israel (10-11), the continuation of David's line (11), and a seed in David's line who will build a temple for God and reign forever (12-13). This covenant is significant because it ties the promises given to Abraham (e.g. Genesis 12) and Judah (Genesis 49:10-12) into one man (see Luke 1:31-33, 1:54-55, and 1:72-75) who will bring prosperity to reverse the curse on the earth given in Genesis 3:17-19 (Genesis 49:11-12 predicts this reversal). Looking forward in the Bible, the Davidic Covenant helps us understand what the Messiah will accomplish (as elaborated by later prophets and the book of Revelation).\nThe nature and effects of sin. Possibly more than any book before 2 Samuel, we get a graphic display of the effects of sin and its true nature. One scholar describes 2 Samuel 10-20 with the words \"Sin and Punishment\".1 The entire narrative swings from David's successful, victorious reign (chapters 1 - 9) to one of tumult and chaos (chapters 10 - 20), thus demonstrating the effects of David's sin (see 2 Samuel 12:10-12).\nWe see that nature of sin in Nathan's confrontation (2 Samuel 12:1-14) and David's confession (2 Samuel 12:13 and Psalm 51). Sin is defined by these men as despising God and His word (2 Samuel 12:9-10, 12:13, and Psalm 51:4). When we know something is wrong and still do it, this is not only disobedience of an external, objective morality; it is a demonstration that we despise God and His word.\n\n\nObservations\n\nAfter reading 1 Samuel and 2 Samuel chapters 1 - 9, we have a lot of hope for Israel. David is finally king and is ruling with righteousness (2 Sam. 8:15). He has received great promises in the Davidic covenant (2 Samuel 7) and has been defeating his enemies (2 Samuel 8). His sin with Bathsheba and Uriah, however, derails all of this success and is a reminder that, while David is not the man for the job, there will be someone from his line that comes to establish justice and succeed where David failed.\n\nNotes\n1. Keys, Gillian, The wages of sin: a reappraisal of the 'succession narrative' (Sheffield, England: Sheffield Academic Press, . 1996), 127.\nPhilip J. Calderone, Dynastic oracle and suzerainty treaty: 2. Samuel 7, 8-16 (Manila: Loyola House of Studies, Ateneo de Manila University, 1966).\nRolf August. Carlson, David, the chosen King: a traditio-historical approach to the second book of Samuel (Stockholm: Almqvist and Wiksell, 1964).\nMary J. Evans, The message of Samuel (Downers Grove, IL: InterVarsity, 2004).\nHouse of God or House of David The Rhetoric of 2 Samuel 7 (Sheffield Academic Pr, 2009).\nKeys, Gillian. 1996. The wages of sin: a reappraisal of the 'succession narrative'. Sheffield, England: Sheffield Academic Press. http://public.eblib.com/choice/publicfullrecord.aspx?p=436632.\n"},"old_testament/historical_books/kings.html":{"url":"old_testament/historical_books/kings.html","title":"1 and 2 Kings","keywords":"","body":"Kings\nThe books we know as 1 and 2 Kings were one book in early manuscripts. In these notes, the two books are treated as one for the sake of unity.\nAuthorship and Audience\nAccording to Jewish tradition, Jeremiah wrote the books we know as 1 and 2 Kings.1 This is unlikely, however, as the event described in 2 Kings 25:27–30 occurred in Babylon and Jeremiah, if he were still alive, would have been in Egypt (see Jeremiah 43:1–7).2 Thus, the author of this book is unknown. Whoever he or she was, the author was writing to a Jewish audience as shown by the emphasis on why Israel and Judah went into exile (see 2 Kings 17:7-23).\nDate and Historical Context\nThe last event in 2 Kings takes place in 561 BC and there is no mention of a return from exile (which would have been in 538 BC); therefore, the book was likely written/compiled while Israel and Judah were in exile.\nLiterary Context\nThe book of 1 Kings picks up where 2 Samuel leaves off. David is the king of Israel, but is a shadow of his former self. 1 and 2 Kings cover the history between David's reign (ca. 971 BC) and the exile of the southern kingdom (ca. 561 BC). The temple, which Solomon builds in 1 Kings 5 - 7, plays a critical role in future books (e.g. Ezekiel and Matthew) as the Messiah will one day build a permanent temple (see 2 Samuel 7:13). The history described in Kings forms the background for most of the prophets and explains how and why Israel went into exile. Chronicles (the books we know as 1 and 2 Chronicles) will reiterate the history of Israel covered in Samuel and Kings from a different perspective.\nOutline\nI. Solomon [1:1 - 11:43]\n\nA. Rise [1:1 - 10:29]\n\n\nReign Passed to Solomon [1:1 - 2:12]\n\nSolomon Consolidates Power [2:13-46]\n\nSolomon's Faithfulness and Wisdom [3:1 - 4:34]\n\nBuilding the Temple (and Solomon's Palaces) [5:1 - 7:51]\n\nDedication of the Temple [8]\n\nGod's Caution [9:1-9]\n\nIsrael's Expansion and Prosperity [9:10 - 10:25]\n\n\n\nB. Fall [10:26 - 11:43]\n\n\nSolomon's Transgression of the Law of the Kings3 and Idolatry [10:26 - 11:8]\n\nConsequences of Solomon's Apostasy [11:9-11:43]\n\n\n\n\nII. Divided Monarchy [12:1 - 2 Kings 25:30]\n\nA. Kingdom Split Between Rehoboam and Jeroboam [12:1-24]\nB. Kings of Israel and Judah - Part A [12:25 - 2 Kings 1:18]\nC. Elisha Succeeds Elijah [2]\nD. Elisha's Work [3:1 - 8:15]\nE. Kings of Israel and Judah - Part B [8:16 - 16:20]\nF. Israel Exiled [17]\nG. Kings of Judah [18:1 - 24:20]\nH. Judah Exiled [25]\n\nTheological Themes\n\nGod is the KING. In the book of Kings, God is presented as the true KING. He is the one who truly rules over the world and He is the one who has ultimate control. God is the KING for at least three reasons:\nBecause God is Sovereign. God's rule transcends and is independent of all earthly and spiritual authorities. He has complete right and ability to exercise His will. In 1 and 2 Kings, God's sovereignty is displayed when God uses foreign nations like Assyria and Babylon to accomplish His will. He is not limited by man's sinfulness as demonstrated by the numerous prophecies which were fulfilled throughout the book (1 Kings: 2:27, 12:15, 12:21-24, 13:2-6, 15:28-30, 16:12, 16:34; 2 Kings: 1:17, 7:1-2 and 7:16-20, 9:26, 9:36-37, 10:10, 17:23, 24:2-3). All of these fulfillments show God's control over the kings of Israel, Judah, and whole world (2 Kings 5:1-14 and 8:7-15).\nBecause God is Powerful. Not only is God's will unhindered by anyone, but He also has amazing power. He can bring stability (1 Kings 13:11-32), raise the dead (1 Kings 17:17-24), and defend His people from the greatest nation on earth (2 Kings 18 - 19).\nBecause God is Faithful. God is shown to be the KING because He is faithful. When God says something, He has the right and ability to carry it out and He also has the commitment to carry it out. In the book of Kings, God's faithfulness is a double-edged sword. On one hand, God is faithful to punish His people because of their rebellion (2 Kings 17:6-23). At the same time, God is also faithful to protect the Davidic line which keeps the promise of the Messiah alive (2 Samuel 7 and 2 Kings 25:27-30).\n\n\nGod's Ability to Bring about His Messiah. In 2 Samuel 7, David received a promise that one of his descendants would rule over Israel forever. Solomon is a type fulfillment4 of this promise; he is a foretaste and demonstration that God can and will bring about the promises He made to David. Solomon was only the third king over Israel and the second in the Davidic line, yet his kingdom expands dramatically (even supernaturally) to the largest land area Israel has ever possessed (1 Kings 4:21 which echoes Genesis 15:18). He is not recorded going into battle, but expands his kingdom through diplomacy. The decadent excess recorded in the text (e.g. 1 Kings 4:20-28 and chapter 10) demonstrates that God is ultimately in control of the kingdom and will be able to bring about His Messiah when He wills. As this book was likely written while Israel and Judah were in exile, it is a reminder that God can bring about His Messiah on His time.\nThe Role of the Temple. The Temple built by Solomon would have been spectacular to see! Gold covered the doors and floors (6:30-35) and the inside featured ornately carved cedar (6:18). Gourds, flowers, palm trees, cherubim, and pomegranates decorated the walls, doors, columns, and altar (6:18, 6:29, 6:35, 7:18, and 7:24). All of these icons point back to the Garden of Eden, where the relationship between God and man was the closest. The temple is a reminder that Eden is not entirely lost and that there is still hope for the restoration of the relationship between God and man.\n\nObservations\n\nSolomon is an extremely enigmatic character for a couple reasons. First, he is very committed to what ever he is doing. When he is building the temple to worship God, he spares no expense; when he is sinning against God, he does it magnificently. He is not a person to do something half-heartedly. Second, we don't get to know Solomon personally like we got to know David or Saul. The text does not provide us with any of Solomon's thoughts and the reader doesn't hear Solomon speak outside of a few, public interactions. While we learn a lot from Solomon's outward actions, \"the inner man is missing, the narrative is silent.\"5\nEarly in Solomon's life, there are some questionable behaviours which foreshadow his later unfaithfulness. The collection of chariots and horses (1 Kings 4:26 - a violation of the law of the kings3), the fact that Solomon spent more time on his own house than the temple (compare 1 Kings 6:38 with 7:1), and Solomon's marriage with Pharaoh's daughter (1 Kings 3:1) are all signs that Solomon may not be as faithful to God as he may appeared in early life.\nThe author repeats the word \"know\" three times in the first chapter; always in reference to David's lack of knowledge (1 Kings 1:4, 1:11, 1:18). The author is painting David as an impotent King who can't keep himself warm and doesn't know very much (in more ways than one).\nThere is tragic irony in the fact that Solomon asked for a \"hearing\" or \"listening\" heart (1 Kings 3:9), God warns him of the danger of apostasy (9:6-9), but Solomon doesn't listen (or does not care enough) and ends up being drawn away from the true God.\nThe role of prophets becomes more prominent throughout 1 and 2 Kings.\nAccording to Deuteronomy 4:5-8, if Israel practices the law, they will show such wisdom that the nations around them will recognize the wisdom and give God glory. This is exactly what happens during Solomon's reign; especially with the Queen of Sheba (1 Kings 10:1-13).\nNotice how God's faithfulness is double-edged sword in 1 and 2 Kings and throughout the Old Testament. God is faithful. If Israel are also faithful, God's faithfulness ensures blessings and prosperity. But if Israel are unfaithful, God's faithfulness guarantees curses and, eventually, exile. What is truly amazing is the fact that God's faithfulness endures even through Israel's unfaithfulness. The fact that Israel disobeyed God did not stop God's plans or promises. God is so powerful and faithful that He even uses sinful, rebellious man to accomplish His purposes.\nThere are similarities between Solomon's constructions and other temples and palaces in the Ancient Near East. Among them are the method of construction and the length of time spent on construction projects.6\n\nNotes\n1. \"Babylonian Talmud: Tractate Baba Bathra,\" Babylonian Talmud: Baba Bathra 14, December 25, 2002, accessed December 26, 2017, http://come-and-hear.com/bababathra/bababathra_14.html#PARTb.\n2. \"First Kings,\" Grace to You, February 22, 2010, accessed December 26, 2017, https://www.gty.org/library/bible-introductions/MSB11.\n3. Deuteronomy 17:14-20 describes what is known as the \"Law of the Kings\". It prohibits kings from multiplying horses, wives, and gold (all means by which a king would consolidate and solidify his power). It also stipulates that the kings must write a copy of the law which they would read every day to be able to judge with justice. The primary purpose of this law is to make sure that kings were subject to God and His laws and did not become arrogant, trusting in their own power and strength to rule.\n4. Solomon is a type (we could even say a type fulfillment) of the Messiah. The idea of a type fulfillment is one that is common in Hebrew poetry. When a prophet made a prophecy about the future, he would often provide a small, contemporary sign as proof that the distant prophecy would come true. For example, in 1 Kings 13:1-10 a prophet promises that \"the priests of the high places who burn incense on you, and human bones shall be burned on you\" (with reference to the an alter in Israel). This is a prophecy that later comes true (2 Kings 23:15-16), but that same day the prophet provided a sign by splitting the altar (1 Kings 13:3,5). The fact that the altar split is not a fulfillment of the prophecy; it is simply a sign (or a 'type') of the future fulfillment. A type fulfillment draws attention to the fact that God is able to do what He promises.\n As this relates to Solomon, the promise of the Messiah was given in 2 Samuel 7. In David's words, this promise was \"concerning the distant future\" (2 Samuel 7:19). To demonstrate that God is actually able to bring about the Messiah, God raises up Solomon as a 'type' of the Messiah. Notice the similarities between the promises made about the Messiah and Solomon's reign. Both kings build a temple, both kings have a peaceful reign, and both kings bring about tremendous prosperity. Solomon isn't the Messiah, but he is a reminder and a sign that God can and will bring about the Messiah.\n One final note as it relates to the theme of 1 and 2 Kings: once we understand that Solomon is a type of the Messiah, we can better understand why the supernatural expansion of Solomon's kingdom is important. While Solomon was undoubtedly wise, God had to be at work in and through him to bring about such prosperity. This makes 1 and 2 Kings both a reminder and a promise that the Messiah will come and will not fail where Solomon failed.\n5. André Lemaire, Baruch Halpern, and Matthew J. Adams, Books of Kings: sources, composition, historiography, and reception (Atlanta, GA: SBL Press, 2017), 101.\n6. L. W. Yaggy and T. L., Museum of antiquity: a description of ancient life: the employments, amusements, customs and habits, the cities, palaces, monuments and tombs, the literature and fine arts of 3,000 years ago (Chicago, IL: Western Publishing House, 1880), 440-442.\nFuture Research\n\nGet back to issue surrounding the 'to this day' statements and the date of this book. This is treated in summary here: https://www.gty.org/library/bible-introductions/MSB11. The basic question is: If this book was written while Israel was exiled, why does the text repeatedly say \"and so it is to this day\" (even when things would not have been this way when the author/compiler was writing/compiling)?\nInvestigate interesting passage in 1 Kings 3:16-28\nWhat is going on in 1 Kings 9:10-14? - How does this fit into the narrative flow?\nDoes Solomon think he is the seed promised to David in the Davidic covenant (consider 1 Kings 8:14-21)?\nPeruse , , , and \n\n"},"old_testament/historical_books/chronicles.html":{"url":"old_testament/historical_books/chronicles.html","title":"1 and 2 Chronicles","keywords":"","body":"Chronicles\nThe books we know as 1 and 2 Chronicles were one book in early manuscripts. In these notes, the two books are treated as one for the sake of unity. In the notes below, I will refer to 1 and 2 Chronicles simply as \"Chronicles\".\nAuthorship and Audience\nJewish tradition holds that Ezra wrote this book. While some liberal scholars doubt this attribution, the similar themes throughout Chronicles and Ezra seem to indicate that one author/editor was involved.1 In the author's opinion, there is no compelling reason to assume that Ezra was not the author.Given that 1 and 2 Chronicles cover the history of Israel from Adam to exile, the direct audience is Israel.\nDate and Historical Context\nChronicles ends with Cyrus allowing the first group of Israelites to return from exile. This occurred in 538 BC, so the book must have been written after that date. Assuming it was written by Ezra, it was probably written between 458 and 400 BC. When the author wrote the book, many Israelites had returned from exile to find their land and cities decimated. As they began the rebuilding process, this book would have served as a reminder that God wasn't done with His people yet.\nLiterary Context\nChronicles is fascinating as it starts with Adam and ends with the Babylonian exile. It encompasses the majority of Ancient Israelite history albeit with a very specific focus. Because it covers so much history, Chronicles ties in with many of the books before it and forms the background for most of the prophets who follow canonically. The last two verses in 2 Chronicles are used to start the book of Ezra. Chronicles is not quoted in the New Testament.\nOutline\nI. Selective Genealogy [1 Chronicles 1 - 9]2\nII. Saul [10]\nIII. David [11 - 29:30]\nIV. Solomon [2 Chronicles 1 - 9]\nV. Kings of Judah [10 - 36:21]\nVI. Return from Exile Proclaimed [36:22-23]\nTheological Themes\nIf you mention the book of Chronicles to those familiar with the Bible, there are often negative reactions; usually for two reasons. First, the genealogies in chapters 1 through 9 and in other places throughout the book are daunting. Second, the it is easy to get caught into the mindset that Chronicles is simply a reiteration of what was presented in Kings and Samuel. Before jumping into the themes, I'd like to address these two, common complaints about Chronicles.\nRegarding the first complaint, it is true that genealogies don't make great devotional, sermon, or bible study material, but reading long genealogies should cause us to ask why they are there. You don't have to enjoy genealogies, but you should ask why God thinks it is important enough to inspire the authors of scripture to record them. As to the second complaint, when you are reading the book of Chronicles, don't read it looking for things that are the same; look for things that are different. Sure, some of the content is similar, but there are different perspectives and emphases in Chronicles that make a different point. If you pay attention to what is added to or missing from a story in Chronicles versus Kings, a picture of the author's underlying objective will start to emerge. In fact, I believe that the best way to understand the theme of this book is to look at the unique emphases present in this book and not in Kings/Samuel.\nThere are three, major emphases in Chronicles:\n\nEmphasis on David's Line. In the Chronicles, the author only follows the kings of Judah who are continuing David's line. Kings of Israel are largely ignored and only mentioned as much as they interact with the kings of Judah.\nEmphasis on Deuteronomic Fulfillment. In Deuteronomy , God promised blessings for those who follow the law and curses for those who do not (see Deuteronomy 27 and 28). Chronicles emphasizes the pattern of Godly kings being blessed and wicked kings being cursed. Note also that one of the curses promised for disobedience in Deuteronomy 28 is exile (see Deuteronomy 28:49-68 (be aware: this is an extremely graphic portion of scripture) and Deuteronomy 29:22-28).\nEmphasis on the Temple/Priesthood. There is a lot of detail given about the preparation and construction of the temple as well as the genealogy and duties of the priesthood.\n\nEach of these emphases is pointing primarily at one, overarching theological theme:\n\nGod has been, is, and will be Faithful. Chronicles is all about God's faithfulness. It holds in tension God's faithfulness to punish with His faithfulness to bring about His promises of a Messiah. In a strange way, the fact that God was faithful to punish Israel with exile provides hope that God will also be faithful to bring the Messiah. Chronicles is a record of God's faithfulness through Israel's history and an implicit call for Israel to trust in the faithful God.\n\nObservations\n\nWhile Chronicles does repeat the history found in Samuel and Kings, \"over 55 percent of the material in Chronicles is unique\" (meaning it is not found in Samuel or Kings).3 This demonstrates that the author is trying to make a specific point and is not simply writing another historical record of Israel.\n\nNotes\n1. Pancratius C. Beentjes, Tradition and transformation in the Book of Chronicles (Leiden: Brill, 2008), 3.\n2. The title for this section is taken from: \"First Chronicles,\" Grace to You, August 18, 2016, accessed December 31, 2017, https://www.gty.org/library/bible-introductions/MSB13.\n3. Ibid.\n"},"old_testament/historical_books/ezra-nehemiah.html":{"url":"old_testament/historical_books/ezra-nehemiah.html","title":"Ezra-Nehemiah","keywords":"","body":"Ezra and Nehemiah\nIn the Hebrew Bible, Ezra and Nehemiah are one book. In this study, Ezra and Nehemiah are treated together as the narrative flows very nicely between the two books. I will refer to the combined book as \"Ezra-Nehemiah\".\nAuthorship and Audience\nAs the name implies, the book of Ezra has been attributed to a priest and scribe named Ezra. Ezra enters in the scene in Ezra 7 and plays a crucial role through the rest of the book as well as the book of Nehemiah. According to both Jewish and Christian traditions, Ezra also wrote the book of Nehemiah. This argument is based on similarities between the books of Ezra and Nehemiah as well as the fact that the Septuagint and Vulgate both mention that Ezra wrote the books of Ezra and Nehemiah. It is clear from reading Nehemiah, that Ezra used Nehemiah's personal records as a source for the account. This is why portions of the text (Nehemiah 1:1 – 7:5, 12:27–43, and 13:4–31) are in the first person. Given the focus on the reconstruction of the temple, Jerusalem, and reinstitution of the purity described in the law, Ezra-Nehemiah was written to the nation of Israel as she was seeking to reestablish her national identity.\nDate and Historical Context\nThe book of Ezra starts with a decree from King Cyrus the Great (Ezra 1:1-4) around 538/537 BC. Ezra records opposition faced by the reconstruction efforts as the project starts and restarts between 538 and 445 BC. Initially, a man named Zerubbabel is leading the reconstruction efforts (Ezra 1 - 6 ~ 538 - 458 BC). Ezra himself returned from Persia to Jerusalem in 458 BC and would have finished writing the book in the years following this date. The date 458 BC assumes that the \"Artaxerxes\" referenced in 7:7 is Artaxerxes I who began to reign in 465 BC. Israel had been in exile for many years and were finally returning to Israel and reinstituting the festivals and laws described in the Mosaic law.\nThe book of Nehemiah begins in the 20th year of Artaxerxes I's reign (ca 445 BC, see Nehemiah 1:2). The book of Nehemiah was written after Nehemiah had served as governor which was probably sometime between 430 and 410 BC.\nThe books of Ezra and Nehemiah were likely compiled by Ezra after Nehemiah's second term as governor (around 430 BC, described in Nehemiah 13).\nLiterary Context\nEzra 1:1-3a is the same as 2 Chronicles 36:22-23. Thus, Ezra begins where 2 Chronicles ends. The book of Ezra details the return of Israel from exile which fulfills God's promises made in earlier books. Ezra-Nehemiah are also some of the last books to be written in the Old Testament canon. As such, they lay the foundation for the culture in which Jesus Christ appears.\nTimeline\nFor Ezra-Nehemiah, it is helpful to consider how the events described in the text fit on a timeline:\n\n[605 - 562 BC] Nebuchadnezzar II of Babylon\n[586] Nebuchadnezzar II sacks Jerusalem and destroys the temple\n\n\n\n...\n\n[559 - 530] Cyrus II of Persia\n[538] Decree that people can return to rebuild the temple (Ezra 1)\n[537] Zerubbabel arrives in Jerusalem (Ezra 2)\n[536? - 519?] Work on temple put on hold by opposition (Ezra 4:1-23)\n\n\n[530 - 523/22] Cabyses II\n[525] Persia conquers Egypt at Battle of Pelusium\n\n\n[522 - 486] Darius I\n[519 - 516] Reconstruction restarts and temple completed (Ezra 4:24-6:-22-)\n\n\n[486 - 465] Xerxes I\nThe story of Esther likely took place during this time.\n\n\n[465 - 424] Artaxerxes I\n[458 - 445] Ezra arrives in Jerusalem and makes reforms (Ezra 7 - 10)\n[445] Nehemiah arrives in Jerusalem (and Ezra likely returns to Persia) (Nehemiah 1 - 2)\n[445 - 433] Nehemiah rebuilds Jerusalem as governor (Nehemiah 3 - 7)\n[440? - 433] Ezra returns to Jerusalem while Nehemiah is governor (Nehemiah 8-10)\n[433] Ezra and Nehemiah leave Jerusalem (Nehemiah 13:6)\n[430] Nehemiah returns to Jerusalem (Nehemiah 13)\n\n\n\nOutlines\nSimple Outline\nFor a simple outline, remember that there are three, primary characters: Zerubbabel, Ezra, and Nehemiah. We get to see both Ezra and Nehemiah twice. Zerubbabel rebuilds the temple. Nehemiah rebuilds Jerusalem (and sometimes confronts the people), and Ezra is always engaged in rebuilding the people and reestablishing God's law.\n\nZerubbabel: Rebuilding the Temple (Ezra 1 - 6)\nEzra: Rebuilding the People (Ezra 7 - 10)\nIsrael's failures (9 - 10)\n\n\nNehemiah: Rebuilding Jerusalem (Nehemiah 1 - 7)\nEzra: Rebuilding the People (Nehemiah 8 - 10)\nNehemiah: Rebuilding Jerusalem and People (Nehemiah 11 - 13)\nIsrael's failures (13)\n\n\n\nMore Complete Outline\nI. Reconstruction of the Temple under Zerubbabel [Ezra 1 - 6]\n\nA. Introduction [1:1-4]\nB. Census of the Returnees [1:5 - 2:70]\nC. Altar and Foundation Restored [3]\nD. Opposition to the Temple Reconstruction [4 - 5]\n\n\nOpposition Begins [4:1-5 and 4:24]\n\nExcursus on Future Opposition [4:6-23]\n\nReconstruction Begins with Support from Haggai and Zechariah [5:1-5]\n\nOpposition Renews with Letter to Darius [5:6-17]\n\n\n\nE. Darius Restarts Temple Reconstruction [6:1-12]\nF. Temple Reconstruction Finished, Temple is Dedicated, and Passover Celebrated [6:13-22]\n\nII. Reconstruction of the People under Ezra [7 - 10]\n\nA. Ezra's Journey to Jerusalem [7 - 8]\nB. Ezra Addresses Israel's Failure: Intermarriage with the People of the Land [9 - 10]\n\nIII. Reconstruction of Jerusalem under Nehemiah [Nehemiah 1 - 7:73a]\nIV. Reconstruction of the People (again) by Ezra [7:73b - 10]\nV. Resettlement and Dedication of Jerusalem [11 - 12]\nVI. Israel's Failures [13]\nTheological Themes\n\nThe exile is not over (spiritually speaking). While Israel has physically returned from exile, the exile is not over spiritually. Ezra-Nehemiah demonstrates that the promises of a new heart, the Holy Spirit, and the prosperity attendant with a return from exile (see Deuteronomy 4:27-31, 29:22 - 30:10, Isaiah 43 - 44:5, Ezekiel 36:16-32) are not present. This means that Israel is still in exile. We had high hopes that things would be different after the exile, but in reality nothing has changed (see Ezra 9 and Nehemiah 13:26-28).\nMankind has a heart problem (spiritually speaking). The theme noted in the previous point should draw our attention to the fact that Israel's problem is the inward sinfulness that is common to all men. Deuteronomy 4, 6, 10, and 30 make it clear that each Israelite must follow God with all of his/her heart. But this is not possible without God changing their hearts. Ezra-Nehemiah is a reminder that men are hopeless without the transforming work of the Holy Spirit. If anyone would have experienced a sufficiently traumatic event to draw them back to God, it was Israel. Yet, even under the leadership of Ezra and Nehemiah, Israel quickly returns to their old ways. There but for the grace of God go I.\nGod is the only one capable of saving Israel. If the punishment of the exile didn't fix the problem and Israel's sinful hearts still remain, God is the only one who can save them.\nGod's faithfulness and sovereignty. This book screams of God's faithfulness and power. By way of example, consider the opening of the book of Nehemiah: Nehemiah, who happens to be a cup-bearer to King Artaxerxes, hears about Jerusalem and is passionate about rebuilding it. Meanwhile, and possibly unbeknownst to Nehemiah, there were rebellions in Egypt and Syria in the twenty years leading up to his request which produced a geopolitical climate in which Artaxerxes would want to rebuild Jerusalem under Persian influence.1 God is intimately involved in everything that goes on in these books as evidenced by references to the \"hand of God\" (Ezra 7:6, 7:28, 8:18, 8:22, 8:31, Nehemiah 1:10, 2:8, and 2:18). Even the opponents of the rebuilding of Jerusalem recognized that God worked to help His people rebuild Jerusalem (Nehemiah 6:15). In spite of Israel's continued unfaithfulness, God remains faithful.\nEzra and Nehemiah as models of confrontation, courage, and conviction. Ezra and Nehemiah themselves are wonderful examples for us to follow in three areas: confrontation, courage, and conviction.\nFirst, both Ezra and Nehemiah confront sin in the people of Israel. God glorifying confrontation is difficult in any context, let alone when you're confronting a large group of people. Ezra and Nehemiah are models for confrontation in two ways. One is that they confront the people out of a fear of, and love for God. Ezra and Nehemiah do not ignore the sins of the people or downplay them, but confront the issues directly. This is borne out of a fear of the holiness of God and a love for Him. If we fear God, we will hate anything which offends His holiness. If we love God, we should hate anything that is an insult to Him. Ezra and Nehemiah understand this and are willing to risk the drama of confrontation out of a fear of, and love for God. Another way Ezra and Nehemiah model good confrontation is that they confront the problem with Scripture. As evidenced in Ezra 9:4, 9:10-11, 10:3, Nehemiah 8 - 10, and 13:1-3, the confrontation is based on God's law. It is not Ezra and Nehemiah making up standards; the standard is set forth in scripture. Basing confrontation on scripture makes it clear that the sin in which the people are engaging is transgression of God's law and not man's standards.\nSecond, Ezra and Nehemiah are models of courage. Both men courageously confront Israel (refer to the previous point for examples). Ezra braves great danger in traveling to Jerusalem with a large treasure (Ezra 8:21-32). Nehemiah deals with opposition both externally (Nehemiah 2:19-20, 4, 6:1-9) and internally (6:10-14) and boldly threatens those who are violating the sabbath (13:15-22). These men are among the most courageous men anywhere in scripture (which is saying a lot).\nThird, Ezra and Nehemiah are models of conviction. Both men demonstrate deep convictions about God that drive them into action. This is why they are so bold in confrontation and action. They deeply believe that God is at work (e.g. Nehemiah 2:19-20, 4:14) and that He is the one to be feared and loved above any other person or thing. Such conviction, however, did not come over night and was not always unchallenged. In Ezra's case, it appears that he prepared, studied, and developed conviction for a long time before he even had the chance to go to Jerusalem and teach (Ezra 7:6-7). In Nehemiah's case, his conviction was regularly challenged, but he was always quick to strengthen and sustain it through a life of prayer (Nehemiah 1:4-11a, 2:4, 4:4-5, and 4:9 just to name a few).\n\n\nObservations\n\nEzra 4:8–6:18 and 7:12–26 are written in Aramaic. This is evidence that Ezra had access to official documents from the Persian king which would have been written in Aramaic.\nEzra 1:1-3a are the same as 2 Chronicles 36:22-23. The literary implications of this are discussed here. From an authorial and historical perspective, this implies that Ezra had access to the book of Chronicles or visa-versa (or, that Ezra is the author of both Chronicles and Ezra).\nEzra 7:10 is a fantastic model for anyone aspiring to be a teacher. Learn it; live it; teach it.\nThe Elephantine Papyri mentions Sanballat (who is also mentioned in Nehemiah 2:19) and Jehohanan (mentioned in Nehemiah 6:18 and 12:23).\n\nNotes\n1. Howard Frederic Vos, Ezra, Nehemiah, and Esther (Grand Rapids, MI: Zondervan Pub. House, 1987), 91.\nF. Charles Fensham, The book of Ezra and Nehemiah (London, 1982).\nL. Grabbe Lester, Ezra-Nehemiah (Florence, 1998).\n"},"old_testament/historical_books/esther.html":{"url":"old_testament/historical_books/esther.html","title":"Esther","keywords":"","body":"Esther\nAuthorship and Audience\nThe author of Esther is unknown. Based on the author's knowledge of Susa, Persian customs, and the emphasis/explanation of the Jewish festival of Purim, the author was likely a Jew who lived or had lived in Persia. The author was writing to other Jews to explain the significance of the celebration of Purim.\nDate and Historical Context\nThere are a couple important dates that frame the dating of the book of Esther. First, the reign of Xerxes, the king described in Esther, ends in 465 BC. Ezra 10:2 refers to Xerxes' rule in the past tense which implies that the book was written after 465 BC.1 Second, the Persian empire would finally succumb to the Greeks in 331 BC. As there are no hints of Greek influence in the book(todo: add footnote here), it was likely finished before this date. Thus, Esther was likely written between 465 and 331 BC.\nOutline\n0. Introduction [1]\n\nA. Introduction to Xerxes and his Party [1:1-9]\nB. The King's Request and Vashti's Refusal [1:10-12]\nC. The King's Response [1:13-22]\n\nI. The King Searches and Chooses Esther as the New Queen [2:1-20]\nII. Mordecai Saves the King [2:21-23]\nIII. Haman's Plot to Kill the Jews [3]\nIV. Esther Receives News of Haman's Plot and Decides to Intercede [4]\nVI. Esther's First Banquet [5:1-8]\nVII. Haman's Plot to Kill Mordecai [5:9-14]\nVIII. Haman Honors Mordecai Rather Than Killing Him [6]\nIX. Esther's Second Banquet Results in Haman's Death [7]\nX. Mordecai Made Second in Command and Jews Allowed to Defend Themselves and Attack Their Enemies [8]\nXI. Jews Destroy Their Enemies [9:1-19]\nXII. Epilogue [9:20 - 10:3]\n\nA. Festival of Purim Instituted [9:20-32]\nB. Mordecai's Greatness [10]\n\nTheological Theme\n\nGod's sovereignty (even over sinful people and circumstances). One of the most ironic aspects of the book of Esther is that God's name is no explicitly mentioned and yet one of the principle themes is the sovereignty of God. This is evidenced by the numerous 'coincidences' and ironic twists in the story. Haman, enemy of God's chosen people, is thwarted, no thanks to the drunken king Xerxes, and ends up being killed on the very apparatus he created for the death of Mordecai. The fact that God is never mentioned is actually meant to encourage the reader to look 'behind' the circumstances and notice that there is more going on than meets the eye. The festival of Purim itself is an acknowledgment that God is sovereign even over chance and probability.\nThis should be encouraging to us, as Christians, in at least two ways. First, we live a fallen sinful world that is largely beyond our control. It is easy to get discouraged by the injustices and tragedies that plague our fallen world, but Esther is a reminder that God, although He may appear absent, is still in control. Second, Esther ought to encourage us because we ourselves are sinful. Will our sins undo God's plans? Can our unfaithfulness derail God's purpose? Esther is a reminder that God uses even sinful people, like us, with a little faith (see Esther 4:13-17) to accomplish His plans. To be clear, this is not license or excuse for sin, but ought to be comforting as we battle sin in this life.\n\nHuman action in the plans of a sovereign God. Esther emphasizes the importance of human action in the God's plans. God appoints ends and also the means to achieve those ends. God's sovereignty does not excuse our laziness or apathy. We see this clearly from Mordecai's comments in Esther 4:13-14 as he admonishes Esther to act, even at the risk of her own life. Mordecai is convinced that God will save His people and understands that God may use human means to do so. Take a second to think about the impact and force of this truth. The book of Esther is establishing that God is sovereign over everything large and small, holy and sinful. It simultaneously establishes the importance of human action and decision; not because it is powerful on its own, but because there is a sovereign God working through it behind the scenes. In the book of Esther, God's sovereignty is closely tied with a call to be faithful and courageous.\n\nObservations\n\nThe book of Esther is a Chiasm. A chiasm, also called a chiasmus or chiastic structure, is a common literary device throughout the Bible where the first and last sections of a passage are similar/balanced, the second and second-to-last sections are similar/balanced, the third and third-to-last sections are similar/balanced, and on and on leading to a central, focal point in the passage. This gives the narrative a balance, provides artistic unity to a work, and focuses the readers attention to the focal point. In the book of Esther, the chiasm contrasts Haman and Mordecai with the focal point being the time when Haman leads Mordecai around on a donkey. The point of this dramatic reversal is that it could only happen if there was something other than 'chance' at work. In the book of Esther, the chiasm also serves to accentuate the structure and balance of the events which is yet another way to highlight the fact that God is at work in the events described in the book. If you were to outline the chiastic structure of the book, it would look something like:\n\nA. Xerxes's Leadership - 1\n\nB. Haman Promoted - 3:1-6\n\nC. Haman's Plot to Destory the Jews - 3:7-14\n\nD. Esther's 1st Banquet (result: Haman Plans to Hang Mordecai) - 5\n\nE. Haman Honors Mordecai - 6\n\nD'. Esther's 2nd Banquet (result: Haman is Hung) - 7\n\nC'. Mordecai's Plot to Save the Jews - 8:8-17\n\nB'. Mordecai Promoted - 8:1-7\n\nA'. Mordecai's Leadership - 10\n\n\n\nNotes\n1. \"Esther,\" Grace to You, August 18, 2016, accessed February 15, 2018, https://www.gty.org/library/bible-introductions/MSB17.\n"},"old_testament/wisdom_literature/":{"url":"old_testament/wisdom_literature/","title":"Wisdom Literature","keywords":"","body":"Wisdom Literature\n(Job, Book of Psalms, Book of Proverbs, Ecclesiastes, and Song of Solomon)\nTo better understand the role wisdom plays in the Bible, we will consider how wisdom relates to creation, the fall, the law, and Christ.\nCreation\nThe biblical concept of wisdom relates to creation in at least two ways. First, God used wisdom to create the world (e.g. Proverbs 8:22-31). That is, God applied wisdom in creation. Because of this, wisdom is woven into the very fabric of reality. Thus, living wisely is living well in light of reality. Second, wisdom is often tied to creativity. A skilled craftsman who can skillfully create something is said to possess wisdom. In this sense, human beings display a significantly miniaturized version of God's wisdom when we skillfully design and create.\nTaken together, both of the previous points mean that wisdom is the ability to act skillfully and effectively in relationship to the real world (the way things actually are).\nThe Fall\nThe fall has profound effects on the way human beings interact with wisdom. In this introduction, we're going to look at two of them. First, every single human being naturally rejects God's wisdom and pursues other sources of wisdom of our own invention. This is proved by Genesis 3:6. In this passage, Eve tries to find wisdom apart from God (you can find a longer discussion of this passage here). She looked at the fruit, saw that it was \"desirable to make one wise\", and decided that she wanted the wisdom it could provide in addition to the wisdom God had given them and wisdom God could provide. This action is programmatic for all human existence. We reject the wisdom that God provides in favor of a different wisdom that is not tied to God. This is a helpful backdrop for understanding 1 Corinthians 1 and 2. We should not be surprised when Paul points out that the Gospel is \"foolishness\" to those who have rejected God's wisdom.\nThe second effect that the fall had on the way human beings interact with wisdom is that it 'tears', as it were, the fabric of wisdom which is woven into the universe. Because of sin, the universe does not always operate as God designed it. Injustice and evil are prevalent and create situations in which wisdom does not work as it should. These themes are dealt with in the books of Job and Ecclesiastes. In their lives on earth, the righteous often suffer heart-wrenching tragedies and the wicked often prosper as they march peacefully to their graves. As human beings, we have an innate sense of justice which tells us that instances of injustice are not right. Something is broken in the way the world works and all of this is because of the fall.\nThe previous points can be summarized by saying that because of the fall, every human being seeks to establish his/her own wisdom apart from God which ends up 'breaking' the way the world works because of our sin.\nThe Law\nThe law was a way for Israel to live wisely (Deuteronomy 4:5-6, Romans 2:20). It sets the standards for justice, social interactions, and how to live life well. The law was designed to restore Israel's dependence on God's wisdom with the goal that Israel would live so distinctly and winsomely that the surrounding nations would see God's wisdom and humbly submit to God's rule (Deuteronomy 4:5-8). When the Queen of Sheba comes to visit Solomon (1 Kings 10:1-13), we get a glimpse of what this should look like. Unfortunately, Solomon was an exception, and Israel rarely followed the law faithfully enough to be a testimony to the nations (Romans 2:24).\nTo summarize, the law defined what is meant for Israel to live wisely both in relationship with God and each other. It was designed to testify to God's wisdom, but because of Israel's sinfulness, it ended up primarily testifying to man's depravity.\nChrist\nAccording to Colossians 2:3, in Christ are \"all the treasures of wisdom and knowledge\". This was written to a Colossian church that was tempted to look for 'hidden wisdom' apart from Christ. Paul reminds them that the wisdom of God is not hidden, but revealed in Christ. What does this mean? Christ is the expression of God's skillful work in time and space reality. Notice how Christ Himself interacts with all of the previous points (creation, the fall, and the law). Christ was involved in creation (John 1:1-3), He did not fall like Eve (Matthew 4:1-11), and He kept the law perfectly (which means He always demonstrated perfect wisdom in His life) (Hebrews 4:15, 1 Peter 2:22). But not only does He himself interact with each of these points, but He also changes the way we interact with each of them. Jesus Christ also changes our hearts which allows us to fulfill the law (which is to say live wisely) (Romans 2:29), overcomes our fallen natures to allow us to submit to God's wisdom (1 Corinthians 1:21), and promises to make a new creation (Revelation 21).\nConclusion\nTo summarize, there are two critical concepts to understand when thinking about wisdom in the Bible. First, it is practical. Biblical wisdom is closely related to reality (i.e. the way things work). Because of this the application of wisdom is very practical. In our culture, we tend to view wisdom as abstract and disparate from reality, but this is not the idea the Bible has in mind when it deals with wisdom. Second, God is the source of wisdom. One of the mistakes every human being has been making since Genesis 3 is to reject God's wisdom in favor of our own. This is a deadly decision which ultimately leaves us without guidance and without a proper understanding of how things actually work. God possesses all wisdom and it is wise for us to fear Him (Job 28:23-28). As you read and study the wisdom literature books, keep these principles in mind.\n"},"old_testament/wisdom_literature/job.html":{"url":"old_testament/wisdom_literature/job.html","title":"Job","keywords":"","body":"Job\nDate and Context\nFor the book of Job, we are first going to consider the date and context. This is because the date and context in which the book was written colors our view of authorship, audience, and literary context. Some scholars have proposed that Job was written as early as the patriarchal times (the times of Abraham, Isaac, and Jacob described in Genesis) and some have suggested as late as the post-exilic period (between 499 - 400 B.C. after Israel had returned from the exile). I think the events recorded in the book of Job occurred in the time of that Patriarchs and that the book was written no later than the time of Moses (although it was probably written during the time of the patriarchs). This argument is based on the claim that Job lived 140 years after the events described in the book of Job (see Job 42:16), the language used throughout the book is similar to the language used in the book of Genesis (for example, the use of the word \"Eloah\" and \"El\" for God), and Job's role as a 'priestly' intercessor in Job 42:7-10 is similar to that of Abraham in Genesis 20:17. Also, Elihu, who enters the scene in Job 32, is called a \"Buzite\" (Job 32:2) and Buz is mentioned in Genesis 22:20-21 as one of Abraham's nephews. These facts suggest that the book of Job was written early in biblical history. For this summary, I operate under this assumption.\nAuthorship and Audience\nAs the text gives no mention of the author and there is no historical evidence, the author is ultimately unknown.\nIf I had to suggest an author, I think Elihu is the most probable author. Elihu is the only one in the story who is not rebuked by God or Job (unlike Eliphaz, Bildad, Zophar, and Job's wife) and most of what he says is theologically accurate.\nThe book of Job is not addressed specifically to any person or group and contains relatively few historical and geographical references in the book that would 'anchor' it to a specific audience. In this sense, the book of Job is for all mankind. This is supported by the fact that three of the main characters (Eliphaz, Bildad, and Zophar) are not Israelites. Also, notice how Job is introduced in Job 1:1 with the generic phrase \"There was a man...\". It appears the book of Job is intended for all mankind.\nLiterary Context\nAssuming Job is the first, written revelation from God that we have today, Job is an introduction to the Bible. This is true not only chronologically, but also thematically as the book makes foundational assertions and provides the questions that will guide us for the rest of scripture.\nOutline\nI. Prologue: Two Heavenly Court Scenes [1 - 2:10]\n\nA. Introduction to Job [1:1-5]\nB. First Trial [1:6-22]\n\n\nHeavenly Scene [1:6-12]\n\nEarthly Scene [1:13-22]\n\n\nTrials Brought on Job [1:13-19]\n\nJob's Reaction: Worship (thus, vindicating God) [1:20-22]\n\n\n\n\n\n\nC. Second Trial [2:1-10]\n\n\nHeavenly Scene [2:1-6]\n\nEarthly Scene [2:7-10]\n\n\nJob Losses His Health [2:7-8]\n\nAdvice from Job's Wife: \"Curse God and die!\" [2:9]\n\nJob's Reaction: Humble Acceptance (thus, vindicating God) [2:10]\n\n\n\n\n\n\n\nII. Dialog Between Eliphaz, Bildad, Zophar, and Job1: Earthly Court Scene [2:11 - 28]\n\nA. Arrival of Eliphaz, Bildad, and Zophar and Opening Statement from Job [2:11 3:26]\nB. Cycle 1: Defending the TRP2 in Light of the Nature of God [3 - 14]\nC. Cycle 2: Defending the TRP2 in Light of the Nature of Sin [15 - 20]\nD. Cycle 3: Defending the TRP2 in Light of the Nature of Job [21 - 27]\nE. Concluding Monologue: Job on the Source of Wisdom [28]\n\nIII Closing Arguments [29 - 42:6]\n\nA. Job Defends His Own Integrity [29 - 31]\nB. Elihu Rebukes Job and Defends God's Integrity [32 - 37]\nC. God Answers Job [38 - 42:6]\n\nIV. Epilogue [42:7-17]\nTheological Theme(s)\n\nThe Rightness of God. The primary theme of the book of Job deals with the question: \"Is God right?\". That is: \"Is God right (or synonymously: just) in allowing the trials to come upon Job?\". Once the dialog between Job and his friends begins, this is the central question that drives most of their discussion. Job's friends attempt to defend and prove the rightness of God by saying that God always punishes evil in this life and always blesses good in this life (I'm calling this principle the Temporal Response Principle2 (TRP)). Job, who posed the initial questions about the rightness of God in 3:20-26, does not accept the TRP and dismantles their arguments. This means that the bulk of the book of Job is spent seeking answers rather than receiving them. Towards the end, the responses from Elihu and God establish God's authority, power, and right to do that which He pleases. Even still, Job is never told exactly why he suffered and we never learn how God's rightness and justice related specifically to Job's suffering. We do learn, however, that God is wise, just, and in control of the entire universe.\nGod is the Source of Wisdom. Throughout the various dialogs and responses in this book (which make up chapters 3 - 42:6), the fundamental question is: \"How do you know?\". When Eliphaz, Bildad, and Zophar attempt to defend God's actions, we ought to be asking ourselves how they know the position they are defending to be true. For example, in Job 4:7 Eliphaz opens with the rhetorical questions: \"who ever perished being innocent? Or where were the upright destroyed?\". I argue that most people want this to be true, but how do we know whether or not it is true? The book of Job is not just about what is being said, but also on what grounds it is being said; that is, epistemology is central to the book of Job. How can man know what is true about how God and the world work? How can man know if God is right? When it comes to questions of who God is and what he is doing/will do, we inherently have very little insight and need knowledge from something outside of ourselves. This is the basis of divine revelation as an epistemology. Our limited powers of observation and cognition cannot even come close to fully observing or discerning what God is like, so He reveals Himself to us that we might know Him. As Job notes in Job 28, God as the source of all wisdom and, thus, the source from which our understanding must be derived. The book of Job introduces and establishes the importance of divine revelation.\n\nObservations\n\nMany people think Job is all about suffering. The book of Job certainly involves suffering as a critical component of the narrative and dialog, but it does not do Job justice to say that the book is about suffering. When humans suffer, it forces us to ask bigger questions. The book of Job is about these bigger questions. Specifically, is God right to allow good people to suffer and the wicked to prosper?\nWhen reading Job, keep in mind that many of the questions brought up throughout the book are not answered (at least not directly in the book of Job). For example, Job never learns why he suffered. We never hear a robust explanation of why a Just God can let the wicked prosper, even for a short time. As I mentioned in the \"Date and Context\" section, if the book of Job is one of the earliest, recorded revelations from God, it has an introductory role in laying the groundwork for what will be answered later in the Bible. Does Job ever get the mediator he asks for in Job 9:30-35? Does Job ever get the resurrection he asks wants so badly in 14:13-17?\nJob 28:1-11 describes the mining technology available at Job's time. It is quite amazing how sophisticated it is. There appears to be some form of dynamite (28:9), scaffolding/rigging (28:4), and an accurate understanding of geology (28:5).\nJob's rebuke of his friends in Job 13:5-12 and God's indictment of them in 42:7 ought to be warnings to Christians today. Teachers, preachers, counselors, apologists, and lay people must be careful not to misrepresent God, even out of good intentions. We must always be accountable to divine revelation as our ultimate standard and must be honest enough to distinguish between our deductions and opinions and God's revelation to us.\nJob 27 can be a bit confusing (specifically Job 27:7-23). Is Job affirming the TRP? In this chapter, Job is describing what happens to the godless man after death. Verse 8 introduces this notion and Job continues to describe what it will be like for the wicked after death in verses 13-23.\nIt is critical to note that a fundamental shift in Job's argument occurs in Job 31. In this chapter, Job shifts from defending himself to affirming his own, inherent righteousness and bringing God's justice and awareness into question. For example, verse 1-4 are a perfect example of this. In verse 1, he establishes his righteousness. In verse 2 and 3, he suggests that God punishes only the wicked. And in verse 4, he comes to the conclusion that it must be God's perception and knowledge that is faulty. This same pattern is mirrored throughout this chapter. This is why Eliphaz, Bildad, and Zophar stop answering Job (32:1) and why Elihu is outraged (32:1).\n\nNotes\n1. There is a summary of the dialog between Job and his friends here.\n2. TRP stands for the \"Temporal Response Principle\" which encapsulates the fundamental argument presented by Eliphaz, Bildad, and Zophar. This principle states that God will (and even must) respond with punishment in this world for those who do evil. It also includes the converse: that God will respond with blessings in this world for those who do good.\n"},"old_testament/wisdom_literature/job_summary.html":{"url":"old_testament/wisdom_literature/job_summary.html","title":"Summary of Dialog in Job","keywords":"","body":"Summary of the Dialog in the Book of Job\nTRP = \"Temporal Response Principle\" = The principle that God will respond to those who sin and do evil with punishment in this life and He will respond to those who obey Him and do good with reward and blessings in this life. This is a highly simplified version of the argument Eliphaz, Bildad, and Zophar present in their argument with Job.\nAll references are to the book of Job unless otherwise noted\n\n\n\n\nEliphaz\nBildad\nZophar\n\n\n\n\n1st Conversation\nChapters 4 – 5 The TRP is true based on supernatural revelation (4). As clearly demonstrated throughout history, man’s nature is for trouble (5:1-7) and Job should repent (5:17-27).\nChapter 8 TRP is explained (8:3-4) and supported using natural examples reasoning inductively: effect to cause. If you are being punished, you must have sinned (as necessitated by the TRP) (8:20).\nChapter 11 God is way more complex than even Job realized (11:7) and repentance is the TRP’s means to get favor from God (11:13-20).\n\n\nJob's Rebuttal\nChapters 6 – 7 [talking to Eliphaz] Job emotionally (6:1-7) wishes for death (6:8-13) as his friends are not helping but are just scared and have not pointed out any specific sin in Job (6:14-30). [talking to God] Job questions God’s compassion by pointing the frailty of man (7:1-10) and the bothersome meddling of God (7:11-21). If Job really has sinned, he wishes that God would just pass over his sin (7:20-21).\nChapters 9 – 10 God is way more complicated than Bildad claimed as seen in creation and isn’t governed by cause and effect (9:4-10), the wicked and righteous are ultimately treated the same way and there is no way for Job to find or talk with God, so he wishes for a mediator (9:30-35). With God’s goodness in question (10:3), Job points out that the TRP makes God look maniacal (10:8-18).\nChapters 12 – 14 Job is smart enough to understand the TRP and has an appreciation of the complexity of God (12:1-12), yet he gives many examples of ‘world-view failures’ with the TRP (12:17-25). Job’s friends are accused of twisting the truth to try to defend God (13:6-12) and Job pleads that God would not see him as an enemy and that God would be shown to be good (13:20-28) because man is finite and death if final (14:1-12)...unless God could resurrect man and then we could know that God cares (Job wishes for this) (14:13-17).\n\n\n2nd Conversation\nChapter 15 Job has no wisdom because his lips have shown him to be guilty (15:1-6) and he is no smarter than us (15:7-10). History has shown that the TRP is true and has shown the traits and symptoms of the guilty man (15:17-35), which Job is demonstrating.\nChapter 18 The world is a closed, deterministic system with internal mechanisms that force an outcome (18:5) which means that Job is not an exception (18:4). One such outcome is that things can backfire and the trap that the wicked lays will come back to ensnare him (18:5-10) which will cause him to follow a chain reaction that will lead to death (18:11-21).\nChapter 20 It is ancient wisdom and a well known fact that the wicked man is punished in this life (20:4-5) and follows a life cycle (20:6-11) in which God punishes him and causes his wealth to become a poison that destroys him (20:12-29).\n\n\nJob's Rebuttal\nChapters 16 – 17 [talking to Eliphaz] Job points out that his friends are the ones with the problem in this situation because they are just scared (16:1-5). God is the one that has made Job look guilty (16:6-17) so Job wishes for a day in court and an advocate (16:18-22). [talking to God] Job claims that God is the one who framed him (17:1-5) and makes him look hated before men (17:6-10) so that there is no hope for Job because no one realizes that Job has been framed (17:11-16).\nChapter 19 The one who is trapping Job is God (19:6) which implies that the system is not as closed as Bildad had argued because God is intervening and is active in this ‘closed’ system. In fact, God is working and has done many things that do not fit Bildad’s theory of a closed system without exceptions (19:7-22). This is why Job wishes that God would make him a new system in which his words would be recorded and not forgotten and that Job would get a chance to see God after death (19:23-29).\nChapter 21 Job addresses Zophar’s idealistic claims by pointing out that the wicked “live, continue on, also become very powerful” (Job 21:7). The wicked do not suffer the fate Zophar described, but instead become prosperous (Job 21:8-16). Given that the wicked prosper, does God judge the wicked or their children (Job 21:17-21)? Even though Job can identify what appears to be a problem, he can’t teach God anything (Job 21:22). Also, death is final for both the evil and the good which means there appears to be no justice (Job 21:23-34). This means the TRP is wrong.\n\n\n3rd Conversation\nChapter 22 Job is punished and is therefore guilty (22:4-5). The list of his sins is long (22:6-20) and the results are terrible (22:10-11). Repentance of sin is the only way to solve the problem (22:21-30). In fact, once restored, Job might even become the mediator he desired for someone else who is suffering (22:29-30).\nChapter 25 Job does not understand that God is so holy (25:1-3) that righteousness before Him is unattainable (25:4). Compared to God, even the moon and stars are nothing (25:5) so how can man think himself anything (25:6)?\nN/A\n\n\nJob's Rebuttal\nChapters 23 – 24 In order to get an answer, Job wishes that he could find God Himself, who would be personal and compassionate enough to listen and answer Job and yet just and righteous enough to support Job and settle his case (23:1-7). The problem is, Job does not see or know where God is (23:8-9) but God knows all of Job’s ways (23:10-14) so Job can’t talk to God (23:15-17). The question is, where will God’s power come into play? Will God’s power side with His compassion or with His justice, or both? Job questions God’s justice because there are many injustices (24:1-17) for which Job, sarcastically, is glad the wicked are punished (24:18-25).\nChapter 26 Job points out that his friends are no help and asks how, or from what source, Bildad got his information (26:1-4). He goes on to point out that God is much higher and more mysterious than Bildad realizes and that God has amazing power to bring things about in creation that man cannot even fathom (26:5-14).\nN/A\n\n\n\n"},"old_testament/wisdom_literature/psalms.html":{"url":"old_testament/wisdom_literature/psalms.html","title":"Psalms","keywords":"","body":"Psalms\nAuthorship and Audience\nPsalms is a unique book in that it is a compilation of poetry and songs from diverse authors. 116 of the 150 psalms have a superscription. This is a the text at the beginning of a psalm which often provides details about how the song/poem was to be presented, who wrote it, and the story behind the psalm. In the Hebrew text, these superscriptions are included as the first verse of the psalm. The direct audience of the psalms is Israel. As one writer puts it, the Psalms are Israel's \"hymnbook\".1\nDate and Historical Context\nAssuming the attribution in the superscriptions is correct, the earliest psalm to have been written is Psalm 90, a psalm of Moses. The last psalms (e.g. Psalm 126) were written during the post-exilic period. Thus, there are psalms sprinkled throughout Israel's history.\nLiterary Context\nBecause the psalms were written over such a large period of time and in such diverse contexts, they relate to most of the Old Testament. Some psalms (e.g. Psalm 110) are prophecies about the Messiah. Others (e.g. Psalm 51) record an Old Testament character's response to situations in life. The psalms provide a beautiful medium in which the history and theology of the Old Testament is captured (take a look at Psalm 106 and 107).\nThe psalms are frequently quoted in the New Testament. To cite a few examples: In Romans 3, Paul establishes man's complete depravity based on Psalm 51 (Romans 3:4) and Psalms 36:1 (Romans 3:18). Jesus and Peter use Psalm 110 (in Matthew 22:41-46 and Acts 2:14-36 respectively) to challenge the prevailing Jewish concept of the Messiah.\nObservations\n\nParallelism) is a major, poetic element used throughout the Psalms.\n\nNotes\n1. \"Psalms,\" Grace to You, August 18, 2016, , accessed January 14, 2018, https://www.gty.org/library/bible-introductions/MSB19.\n"},"old_testament/wisdom_literature/proverbs.html":{"url":"old_testament/wisdom_literature/proverbs.html","title":"Proverbs","keywords":"","body":"Proverbs\nAuthorship and Audience\nThe titles of this book in the Hebrew bible and Septuagint (LXX) name Solomon as the author of this book. Solomon likely wrote chapters 1 - 22:16 and 25 - 29. Proverbs 22:17-24:34 are from an unknown author \"an uncertain date before Solomon’s reign\" and were likely compiled by Solomon.1 Proverbs 30 and 31 are attributed to Agur and Lemuel respectively (Proverbs 30:1 and 31:1).\nThe first section of proverbs (chapters 1 - 9) is addressed directly to someone known as \"my son\". Given the fact that the author was a king in David's line (see 1:1), his son would ostensibly be a prince in line for the throne.\nDate and Historical Context\nAssuming Solomonic authorship, Solomon's reign is the backdrop for this book (1 Kings 1 - 11 which spanned from 971 to 931 B.C.). Apart from the ethos Solomon holds as the wisest man apart from Christ (see 1 Kings 3:12), there is very little historical context given or alluded to in the text.\nLiterary Context\nThe proverbs are part of a section of scripture known as \"Wisdom literature\". It is often lumped in with other books like Job, Ecclesiastes, and Song of Solomon (and sometimes Psalms too). There is a discussion of how wisdom literature into the Bible here. Proverbs specifically provides practical advice for living well in daily life in light of the realities of creation and the law.\nObservations\n\nWhen reading and studying Proverbs, take your time! Read Proverbs with a pen and paper and write down the proverbs you don't understand. Think about each one later and see if you can understand it. Proverbs not only gives us instruction for how to understand \"the words of the wise\" (Proverbs 1:6), but they also give us practice. Some of the proverbs are intentionally like a puzzle to challenge the reader in his/her ability to understand wise sayings (this is a common theme throughout the books of wisdom literature as discussed here). Proverbs were meant to be pondered and not just read.\n\nNotes\n1. \"Proverbs.\" Grace to You. February 12, 2010. Accessed February, 11 2018. https://www.gty.org/library/bible-introductions/MSB20.\n"},"old_testament/wisdom_literature/ecclesiastes.html":{"url":"old_testament/wisdom_literature/ecclesiastes.html","title":"Ecclesiastes","keywords":"","body":"Ecclesiastes\n\n\"Trying to grasp Ecclesiastes feels like trying to pin down a large resistant octopus\"1\n\nEcclesiastes is a difficult book. Don't be discouraged if you are having a hard time trying to figure out what this book is all about. You aren't the only one! There is a reason this book is in the Bible and it is truly a powerful book once you wrap your mind around it.\nDefinitions\nFor the rest of this summary, there are a few important terms to know:\n\nQohelet: This is the transliteration of the Hebrew word often translated into English as \"Preacher\" or \"Teacher\" (e.g. 1:1)\nHevel: This is the transliteration of the Hebrew word often translated into English as \"vanity\" or \"futile\" or \"meaningless\" (e.g. 1:2)\n\nI am going to use these terms because it is hard to translate these terms from Hebrew to English without losing some of the meaning and I want us to keep in mind some important distinctions. Regarding 'Qohelet', this word describes someone who brings together a group of people to teach them. There is irony in the fact that the 'Teacher' in this book is not always right and is often confused and confusing.\nRegarding the word 'Hevel', this word refers to smoke or vapor. It is used in Ecclesiastes to emphasize how life is transient, ephemeral, and lacking substance.\nAuthorship, Audience, Date, and Historical Context\nThe authorship, audience, date or writing, and historical context are all related. Each is the subject of significant debate and I will not cover this debate here. I hope to write a separate article specifically on the date and authorship of Ecclesiastes.\nLiterary Context\nAs part of Wisdom Literature, Ecclesiastes discusses topics like the meaning of life and what it means to live well in this world. Assuming Solomonic authorship, 1 Kings 2 - 11 is the backdrop for this book. The conclusion that wisdom is summed up in fearing God and keeping His commandments (12:13) echoes Job 28:28, Proverbs 1:7, and 9:10. Ecclesiastes emphasizes God's judgement and hints at a resurrection which are major themes in the New Testament as evidenced by 1 Corinthians 15 and 2 Thessalonians 1 (among many others).\nOutline\nBefore giving a complete outline for the book, it is important to note that Ecclesiastes is a frame narrative. This is a literary structure which contains a narrative within a narrative. Other examples of frame narratives include Frankenstein (Mary Shelley's novel actually includes three layers of narrative) and The Princess Bride. In Ecclesiastes, the outer narrative (the frame) refers to Qohelet in the third person. The inner narrative is Qohelet himself speaking. If we were to visualize the inner and outer narratives, it would look something like:\n\nHere is an outline of the inner and outer narratives in the book:\n\n\n\nPassage\nNarrative Location\n\n\n\n\nEcclesiastes 1:1-11\nOuter\n\n\n1:12 - 7:26\nInner\n\n\n7:27\nOuter\n\n\n7:28 - 12:7\nInner\n\n\n12:8-14\nOuter\n\n\n\nNow for an outline:\n0. Frame: Title [1:1]\nI. Prologue [1:2-11]\nII. Thesis [1:12-15]\nIII. Investigations [1:16 - 6:9]\nIV. Results of Investigations [6:1 - 11:6]\n\nThere is an interlude in 7:23-29 where the narrative jumps back to the frame for 7:27\n\nV. Conclusion [11:7 - 12:8]\nVI. Frame: Epilogue [12:9-14]\nTheological Themes\n\nThe limits of human wisdom. Like the book of Job, Ecclesiastes emphasizes the limits and futility of human wisdom. This is evidenced by Qohelet's ramblings, contradictions, and errors (refer to the observations below for more details on these). He is mistaken and admittedly confused (see 7:25-29) about some of the most importance questions in life. When he begins his quest for knowledge by saying that he will use 'wisdom' (1:13), we quickly see that he is using is not biblical wisdom. His 'wisdom' is based on human experience, observation, and logic. This allows him to make some accurate and very profound statements, but also prevents him from establishing a coherent and robust understanding of the meaning of life. Human wisdom is not enough to make sense of the scale and complexities of life. Time, death, and chance are powerful forces in life that are unfathomable by human wisdom.\nThe nature of true wisdom. If human wisdom is insufficient for understanding the meaning and purpose of life, Ecclesiastes also suggests an alternative. The conclusion of the book (12:13) aptly sums up the nature of true wisdom by saying:\n\n\"The conclusion, when all has been heard, is: fear God and keep His commandments...\"\n\n\n\nThe refrain that true wisdom and the meaningful life is made up of fearing God and keeping His commandments ought to bring to mind Job 28:28, Proverbs 1:7, and 9:10. This is the embodiment of wisdom. Why? Also notice that this does not answer the questions asked by Qohelet. It doesn't explain the intricacies or purpose of life other than to establish death and judgement as the ultimate ends of all human beings.\n\nThe importance of an eternal perspective. The phrase \"under the sun\" occurs 27 times in Qohelet's speech (in the NASB version). Qohelet is trying to make sense of life \"under the sun\", that is to say here on earth. Even Qohelet recognizes, at the end of his 'lesson', that any system which makes sense of life on earth must take into account death and life after death (Ecclesiastes 11:9 - 12:8).\n\nObservations\n\nEcclesiastes is remarkably applicable for today. If you were to make a list of things in which Qohelet is trying to find purpose in meaning it would look something like:\n\nwisdom\nfoolishness\nsex\nwine/alcohol\nlabor/money\npower\nstatus\naccomplishment\n\nWhat is amazing about this list is that we could have come up with this list simply by looking at the world around us. There truly is \"nothing new under the sun\" (Ecclesiastes 1:9b).\n\nAs surprising as this may sound, Ecclesiastes is a wonderful book for evangelism. I say this for two reasons. First, Ecclesiastes affirms the Bible's clear teaching that every human being has an innate desire for and knowledge of God. The very fact that the book of Ecclesiastes was written and that it corresponds to the reality we observe around us is evidence that human beings are trying to find meaning and purpose in the world around us. One can hardly read of how God \"sets eternity\" in men's hearts (3:11), of Qohelet's frantic attempt to find meaning apart from God, and of his conclusion that men have \"sought out many devices\" (7:29) without thinking of the suppression of truth described in Romans 1:18. Men have an innate sense that there must be a 'higher meaning' to life because God has woven this into our consciousness.\nThe second reason I say that Ecclesiastes is useful for evangelism is that because Ecclesiastes debunks the worldview of most of the people with whom we will interact in the western world. Consider this: it is very unlikely that anyone with whom you are speaking will ever have more money, sex, power, or accomplishments than Solomon. If Solomon found himself unsatisfied, how much more will anyone to whom you are speaking? Solomon's testimony, if we may call it that, in Ecclesiastes is a powerful example of a man who had it all and found it vanity. This quickly raises some questions. Every human has many desires so if those things won't satisfy, what will? This is where the restorative work of God in redemptive history comes front and center (see 2 Corinthians 5:11-21).\nI would be remiss if I did not mention that C.S. Lewis uses this logic in one of his books entitled Mere Christianity. In it, he argues that every desire has a satisfaction and, therefore, \"If I find in myself a desire which no experience in this world can satisfy, the most probable explanation is that I was made for another world.\"2 The fact that we have desires which cannot be fulfilled \"under the sun\" is evidence that we are not designed only for life \"under the sun\".\n\nSome scholars have suggested that Qohelet is on a 'journey' or progression in the book of Ecclesiastes.3 I think this is a helpful way to think about the book. Qohelet is doing a series of 'investigations' or 'experiments' in the first part of the book (1:16 - 6:9) in which he is trying to figure out the significance and purpose of life. He is trying various different methods and arrives at many dead ends. Thinking in this way helps the reader understand why Qohelet is sometimes wrong (e.g. 7:15-18) and sometimes correct (e.g. 12:1-8)\nDon't believe everything Qohelet says. At times, Qohelet contradicts himself (e.g. 4:2 and 6:3 versus 9:6) and at other times he gives patently unbiblical advice (e.g. 7:15-18). Some of what Qohelet says is correct, but some is not. You need to read with discernment. The fact that Qohelet is wrong and contradictory does not negate the doctrine of the inerrancy of scripture because Ecclesiastes is a frame narrative. The outer (frame) narrative is inerrant, but the inner narrative is not necessarily correct. The fact that Qohelet rambles and contradicts himself shows the challenge of coming up with a coherent world-view using the 'wisdom' espoused by Qohelet.\nEcclesiastes 1:13 is ironic when Qohelet suggests that he is using \"wisdom\" to understand what is going on under heaven. This is ironic because Qohelet spends the rest of the book using a mode of thinking and epistemology that is not founded in biblical wisdom. If you read Ecclesiastes, you will notice that the primary basis on which Qohelet bases his conclusions is his own experience. Perhaps there is nothing inherently wrong with making observations based on experience (this is a topic for a different discussion), but this is not what the Bible calls wisdom. When Qohelet says \"wisdom\" in 1:13, I think we are supposed to be asking ourselves: \"How do you define wisdom?\" As we read the rest of the book, we get our answer. The use of experience and human 'wisdom' is why Qohelet arrives at different, contradictory, and sometimes unbiblical conclusions. This also explains why Qohelet himself admits the shortcomings of his venture in 7:23-29, a passage which is discussed in more detail below.\nThere is an interlude in 7:23-29 where Qohelet recaps his purpose and where he is at in the process. This passage is a bit confusing so I am going to walk through verses 7:23-29. In verses 23 and 24, Qohelet admits that wisdom is \"far from [him]\" (7:23). In other words, he wants to be wise and practice wisdom, but he cannot and admits that he has not been using wisdom up to this point. Verse 25 reiterates his goal of discovering \"wisdom and explanation\", but verse 26 describes what he actually found. What do you think verse 26 is describing? Take a minute to read this verse and think about what/who he is describing. I think it is describing a personification of folly as described in Proverbs (Proverbs 9:13-18). Qohelet is saying that the only thing he found in his search so far is Lady Folly (who is opposed to wisdom). In verse 27, the narrative jumps back to the frame (as demonstrated by the use of the third person). Verse 28 has been the topic of much discussion. Is Qohelet a misogynist in saying that he could find a few, good men, but no women? I do not think so. When Qohelet says he is not able to find a woman, I think he is referring to Lady Wisdom as described in Proverbs 9:1-6. He has not found Lady Wisdom yet; only Lady Folly. The only conclusion that he has come to so far is given in 7:29: \"God made men upright, but they have sought out many devices\".\nEcclesiastes is a notoriously difficult book to outline. It doesn't have a nice, linear structure. I think this is intentional and serves a didactic purpose. The fact that Qohelet's message is so confusing and lacks a solid structure reinforces the futility of what he is doing. He is trying to figure life out without true wisdom; of course it is unclear and rambling. In this sense, Ecclesiastes is autological in the sense that its structure reflects the same properties of futility and confusion which are being described by the book.\nEcclesiastes is performative in the sense that \"our frustration in trying to grasp Ecclesiastes... mirrors Qohelet's struggles and thereby draws us as readers into his quest for the meaning of life.\"4\nThere are various passages throughout Ecclesiastes in which Qohelet gives conclusions or advice about how to live. TODO: CONSIDER FINISHING THIS...\n\nNotes\n1. Mark J. Boda, Tremper Longman, and Cristian G. Rata, Words of the Wise Are like Goads Engaging Qohelet in the 21st Century (Winona Lake: Eisenbrauns, 2014), 368.\n2. C. S. Lewis, The complete C.S. Lewis Signature classics (San Francisco, CA: HarperSanFrancisco, 2007), 114.\n3. Mark J. Boda, Tremper Longman, and Cristian G. Rata, Words of the Wise Are like Goads Engaging Qohelet in the 21st Century (Winona Lake: Eisenbrauns, 2014), 137-161.\n4. Mark J. Boda, Tremper Longman, and Cristian G. Rata, Words of the Wise Are like Goads Engaging Qohelet in the 21st Century (Winona Lake: Eisenbrauns, 2014), 368-369.\nFurther Research\n\nWhen he says: \"It is an evil task which God has given to the sons of men to be afflicted with\" (1:12), what task is he talking about?\nWhat's is the narrator saying in 12:11?\n\n"},"old_testament/wisdom_literature/song_of_songs.html":{"url":"old_testament/wisdom_literature/song_of_songs.html","title":"Song of Songs","keywords":"","body":"Song of Songs\nBefore getting started, I need to make a preliminary comment on interpretation. This book is frequently interpreted as an allegory. For example, some would argue that this book describes God's love for Israel or His love for the Church. The primary problem with this interpretation is that there is no indication in the text that this is an allegory. The only cause for viewing it as an allegory is to be able to explain the very physical and sexual nature of the book. I believe that this book is best interpreted at face value for what it is. Love poetry.\nAuthorship and Audience\nBased on Song of Songs 1:1, this book was written by Solomon. He is mentioned throughout the book (1:5; 3:7, 3:9, 3:11; 8:11, 8:12) and the poem probably describes his first romance before his sinful, polygamous escapades which occurred later in his life (11:3). As far as the audience of the book is concerned, this book was most likely written as one of Solomon's many songs (1 Kings 4:32) which he shared with the nation of Israel.\nDate and Historical Context\nAssuming Solomonic authorship, Solomon's reign is the backdrop for this book (1 Kings 1 - 11 which spanned from 971 to 931 B.C.). That being said, the book has no connection with 'historical' events other than a few points in Solomon's life.\nLiterary Context\nIf we are to interpret this book literally, this book is very different than the rest of the books in the Bible. That being said, it does contain a lot of allusions to a garden which harkens back to the Garden of Eden where love was first enjoyed. It is often considered part of wisdom literature because it was written by Solomon and has a poetic nature.\nTheological Theme\nThe nature of true love. This book describes aspects of what true, biblical love between a man and a woman looks like.\nObservations\n\nFor various reasons, many readers and commentators downplay the obvious physical and sexual nature of this book. God created sex. It is humans who have perverted it and twisted it into something it was never intended to be. This book emphasizes the role of physical intimacy over against \"the two distorted extremes of ascetic abstinence and lustful perversion outside of marriage\".1\nThis book was and is counter-cultural. In the Ancient Near East, love (and sex) was viewed primarily as a functional means of procreation. This book challenges this view of love by presenting the beauty of love for love's sake. In our day, love is equated with sex and visa-versa. This book argues that love and sex are not the same thing (contrary to what our culture says). Sex is an expression of love to be enjoyed within the realm of a loving, marriage relationship, but the two are not the same thing. Additionally, love requires exclusive commitment (e.g. 2:16), pain (e.g. 5:2-8), and provision (e.g. 2:3-6).\nNotice the many garden metaphors which hearken back to the Garden of Eden.\n\nNotes\n1. \"Song of Solomon,\" Grace to You, March 29, 2010, accessed March 24, 2018, https://www.gty.org/library/bible-introductions/MSB22.\n"},"old_testament/prophets/":{"url":"old_testament/prophets/","title":"Prophets","keywords":"","body":"Prophets\n(Isaiah - Malachi)\n"},"old_testament/prophets/isaiah.html":{"url":"old_testament/prophets/isaiah.html","title":"Isaiah","keywords":"","body":"Isaiah ~ \"Yah is salvation\"\nAuthorship and Audience\nAccording to Isaiah 1:1, \"Isaiah the son of Amoz\" wrote this book. Based on 7:3, we know that he had a son and was presumably married. Isaiah was written primarily to Judah (the Southern Kingdom) as evidenced by the references to Judah's kings and the confrontation with Judah's idolatry.\nDate and Historical Context\nBase on Isaiah 1:1, Isaiah was writing during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. As 'bookends' for the dating of the book, King Uzziah likely died around 740/739 BC and Judah was taken into captivity in 686 BC. Thus, the book was likely finished by 686 and parts of it were likely started before 740 BC. This was a tumultuous time in Judah's history as the Northern Kingdom would be taken into captivity by Assyria in 720 BC and the Southern Kingdom was heading into exile as well.\nLiterary Context\nIsaiah is quoted \"over 65 times\" in the New Testament which is \"more than any other OT prophet\".1 Jerome describes Isaiah as an 'evangelist' and notes that the book deals with 'the mysteries of Christ and the Church'.2 Isaiah is, indeed, a very forward-looking book as it presents what will happen to Israel (and the entire world) in the future. If you are well-read in the rest of the Bible, you will see a lot of connections between Deuteronomy, Isaiah, the gospels, and the book of Revelation (not to mention the overlap between Isaiah and the other prophets and Isaiah and Paul's letters).\nOutline\nI. Book of Judgement [1 - 39]\n\nA. Judgements Against Judah [1 - 12]\n\n\nIntroductory Courtroom Scene [1 - 5]\n\nIsaiah's Commission [6]\n\nJudah's Coming Judgement and Messiah [7 - 12]\n\n\n\nB. Judgements Against the Nations [13 - 24]\nC. Hope for Deliverance [25 - 27]\nD. Woes and Warnings [28 - 35]\nE. A Present Example of God's Salvation [36 - 39]\n\nII. Book of Comfort [40 - 66]\n\nA. Comfort of the Coming Deliverance [40 - 48]\nB. Comfort of the Coming Servant [49 - 55]\nC. Comfort of Everlasting and Global Restoration [58 - 66]\n\nTheological Theme\n\nGod saves. Isaiah's name means \"Yah is salvation\" and this is the theme of his book. Isaiah emphasizes God's ability and His plans to save. God is able to save and He intends to do so. \n Isaiah discusses God's ability to save by contrasting God with other nations from which Judah was seeking protection (Egypt and Babylon) and by contrasting God with idols. Humans and idols are incapable of saving Israel; only God is powerful enough to save them.\n Isaiah lays out with remarkable clarity God's plans to save Israel from both the temporal oppression and their sins. The message is that Israel ought to have hope because God is not only able, but also has a plan in place to save Israel and the rest of the nations (Isaiah 7 - 11, 40 - 66).\n You could capture the basic arguments of this book in the following structure:\n\nGod Saves\nBecause God is able to save\nSupporting evidence:\nGod knows the future\nGod is creator\n\n\nThis is in contrast with:\nIdols\nMen\nOther nations\n\n\n\n\nBecause God has plans to save\nSupporting evidence:\nGod has been faithful to Israel in the past\nGod knows the future\n\n\n\n\n\n\n\n\n\nObservations\n\nNahum 1:15 quotes from Isaiah 52:7\nIsaiah 1:2 begins with a similar phrase as Deuteronomy 31:1. In this sense, it is as though Isaiah is starting where Moses stopped. Moses and Isaiah are calling creation as witness against Israel.\n\nNotes\n1. \"Isaiah,\" Grace to You, April 19, 2010, accessed March 15, 2018, https://www.gty.org/library/bible-introductions/MSB23.\n2. Jerome, \"Jerome, Prologue to Isaiah,\" The Tertullian Project, accessed March 20, 2018, http://www.tertullian.org/fathers/jerome_preface_isaiah.htm.\n"},"old_testament/prophets/ezekiel.html":{"url":"old_testament/prophets/ezekiel.html","title":"Ezekiel","keywords":"","body":"Ezekiel ~ “God is Strong”\nAuthorship and Audience\nThe first four verses of the book indicate that Ezekiel is the author. Ezekiel was a Levite who would normally have become a priest at age 30 (this is likely what the first verse of the book is referring to). He was likely taken from Judah to Babylon in the second wave of exiles between 605 and 595 BC.\nDate and Context\nEzekiel started prophesying in 592 B.C. and kept prophesying for twenty to twenty two years (until around 570 B.C.). Many Israelites have been taken into exile at this point and are wondering about the promises of God. Is God still faithful to His promises (Abrahamic and Davidic Covenants, for example)? Does God lack the power to perform and execute His will and promises?\nTheme(s)\n\nPresence/Glory of God. The temple features prominently in the book of Ezekiel. God's presence leaves the temple in Ezekiel ten, chapters forty through forty eight describe the new temple, and God's presence returns to the new temple in Ezekiel forty three. In the Old Testament, the temple served as a connection, so to speak, between Israel (along with the nations) and Yahweh (for more on this, read Solomon's dedication of the Temple in 1 Kings 8). If God removes His presence from the temple as in chapter 10, He is effectively severing His connection with His people. The book of Ezekiel will describe why God removes His presence from the temple, deal with the repercussions of this, and the future of God's connection with Israel and the nations.\n\nNature of Sin. The book of Ezekiel provides a graphic and, frankly, explicit picture of sin. Ezekiel describes sin as spiritual adultery. Chapter sixteen spares no detail as it describes the adultery Israel has committed against Yahweh. In this passage, Israel is described as a \"harlot\" and an \"adulteress wife\" who was pulled away to other 'gods' and religions. Ezekiel reminds us that sin, in its essence, is a rejection of God and His authority.\n\nDavidic Covenant. The Davidic Covenant (see 2 Samuel 7) promises that David’s seed will build a house for God and God will establish his throne (2 Samuel 7:13). The book of Ezekiel, written at a time when many would have doubted the power and faithfulness of God, begins with a reminder of God’s sovereign rule over the nations and closes with a picture of the future temple. The exile seems to eclipse even the possibility of the Davidic Covenant being fulfilled, but Ezekiel reminds his readers that God is still ruling and will fulfill the covenant He promised to David. In fact, the rule of the Davidic King is explicitly mentioned in Ezekiel 37:24-28.\n\n\nOutline\n0. Ezekiel's Vision and Call to Prophecy [1 - 3]\n\nChariot-throne (ch. 1)\n\nI. Judgement Against Jerusalem and Judah [4 - 24]\n\nGod's presence leaves the temple (ch. 10)\nIsrael's spiritual adultery (ch. 16)\n\nII. Judgement Against the Nations [25 - 32]\n\nTyre and Egypt are compared with Satan to show that Satan is really leading and influencing the nations in opposition to God (ch. 28 - 29)\n\nIII. Hope and Restoration of Israel [33 - 39]\n\nNew covenant promised and Ezekiel has a vision of a valley of dry bones (ch. 36 - 37)\n\nIV. The New Temple [40 - 48]\n\nGod’s presence returns to the new temple and Ezekiel sees the pre-incarnate Christ (ch. 43)\n\nObservations/Notes\n\nEzekiel is a very chronological book. There are a lot of dates given throughout the book and the vast majority of them are given chronologically (which is uncommon relative to most other prophets). This is especially true as the dates approach the last exile in 586 BC.\n\n"},"old_testament/prophets/daniel.html":{"url":"old_testament/prophets/daniel.html","title":"Daniel","keywords":"","body":"Daniel\nAuthorship and Audience\nDaniel is the author of this book, as stated in Daniel 8:1, 9:2, and 10:2. The intended audience is not given directly in the book but it can be surmised by the fact that Daniel 2:4 - 7 is written with Aramaic, the common language of the Ancient Near East at the time Daniel was writing. Thus, it seems that Daniel, at least the first half of the book, is intended for an international audience.\nDate and Context\nDaniel and his friends were likely taken in the first conquest of Jerusalem that occurred in 605 B.C. (Daniel 1:1-7 and 6:28). The events (not necessarily the events described in the visions) in the book took place between 605 and 530 B.C. and the bulk of the book was likely finished by 535 BC. This meant that Daniel was involved in both the Babylonian and Persian governments. In the midst of exile, Israel must have had a lot of questions... Is God powerful? Is God sovereign? Is God faithful? What about all of God's promises? Although indirectly, the book of Daniel answers these questions and gives hope to God's exiled people.\nTheme(s)\n\nGod is sovereign over ALL nations at ALL times. The book of Daniel highlights God's sovereign control over kingdoms, kings, and history itself (see Daniel 2:21a).\n\nOutline\n0. Introduction [1]\nI. God's Sovereignty Over Kings and Kingdoms [2 - 7]\n\nA. King Nebuchadnezzar's Dream: 4 Kingdoms [2]\nB. Daniel's Friends are Persecuted [3]\nC. God Humbles King Nebuchadnezzar [4]\nD. God Humbles King Belshazzar [5]\nE. Daniel is Persecuted [6]\nF. Daniel's Vision: 4 Kingdoms [7]\n\nII. God's Sovereignty Over the Future [8 - 12]\n\nA. The Ram and Goat: Medo-Persia and Greece [8]\nB. Will God be faithful to unfaithful Israel? Will God exercise compassion? [9]\n\n\nDaniel's Prayer [9:1-19]\n\nGod's Answer [9:20-27]\n\n\n\nC. The Future as it Relates to God's People (see 10:14) [10 - 12]\n\nObservations/Notes\n\nFrom a literary perspective, the book of Daniel is masterfully written. One of the most prominent evidences of this is found in Daniel 2. In Daniel 2, we find that the king has had a dream for which he would like an interpretation. To prove the legitimacy of his diviners and wise-men, he asks them to interpret the dream, but refuses to tell them his dream so that anyone who wishes to provide an interpretation must first divine the dream itself. This is an impossible task and, to make matters worse, the king soon orders that all who were asked for an interpretation of the unknown dream be killed. As the commander of the king's bodyguard was on his way to kill the wise-men, however, Daniel pleads with the king for more time, requests an answer from God, and receives revelation of the mystery (2:19). At this point in the narrative, I believe the most natural question is: What is was the king's dream and what is its interpretation? This is not, however, Daniel's primary point. The primary point is not the revelation (that is, the content of the revelation), but the revealer (the source of the revelation). Notice that the dream is revealed to Daniel in 2:19, but we do not get to hear what the dream was about until 2:31. It is more important that we first hear Daniel's prayer, which spotlights God's sovereignty, wisdom, and knowledge and then hear Daniel's preface before the king, which underscores the fact that God is the source of this revelation and God's wisdom far surpasses any human wisdom.\n\nDaniel 2:4 - 7 are written in Aramaic. At the time Daniel was written, Aramaic was the lingua franca that would have been spoken and understood by many in the Ancient Near East. This highlights the fact that the events discussed are of international importance and should get international attention.\n\nDaniel's vision encompass history from the current events of Daniel's day to the inter-testamental period to eschatology which has yet to happen.\n\nIn Daniel 12:2, we see one of the clearest descriptions in the Old Testament of the resurrection for either judgement or condemnation.\n\nChapters two through seven have a chiastic structure. To illustrate this, the chapters could be displayed as follows with chapters two and seven paired, chapters three and six paired, and four and five paired:\n\nCh. 2 - King Nebuchadnezzar's Dream: 4 Kingdoms\n\nCh. 3 - Daniel's Friends are Persecuted\n\nCh. 4 - God Humbles King Nebuchadnezzar\nCh. 5 - God Humbles Belshazzar\n\nCh. 6 - Daniel is Persecuted\n\nCh. 7 - Daniel's Vision: 4 Kingdoms\n\n\nWhen reading about the golden statue which King Nebuchadnezzar sets up in chapter three, don't forget the vision that Daniel just saw (the statue of a man made of four, different materials). By making the statue completely of gold, Nebuchadnezzar is declaring that his kingdom will last forever and the dream he had, which God revealed and explained through Daniel, will not come to pass.\n\n\n"},"old_testament/prophets/hosea.html":{"url":"old_testament/prophets/hosea.html","title":"Hosea","keywords":"","body":"Hosea ~ “Salvation”\nAuthorship and Audience\nLikely written by Hosea (see 1:1). Written to Israel (the Northern Kingdom) shortly after they had separated from Judah.\nDate and Context\nThis book was written shortly after Israel (the Northern Kingdom) had split from Judah and followed Jeroboam (vs. 1). This would have taken place around the early 900s BC.\nTheme(s)\n\nGod’s Love in Judgement. One of the principal, theological themes of Hosea is God’s love in judgement. This is demonstrated by Hosea himself in marrying a prostitute and calling Israel to repent and return throughout the book (see the outline below). Put another way, this book answers the question: “If God loves us, how can he judge us?”. We will see that God has used and will use judgement as a way to bring His people back to Himself.\n\nOutline\n0. Introduction [1:1]\nI. Hosea as an Example of God’s Love [1:2 - 3]\nII. Israel’s Corrupted Love [4 - 7:1a]\n\nA. God’s case against corrupt Israel [4]\n\nNote the legal language used in this section\n\nB. The extent of corruption [5:1 - 5:7]\nC. God’s response to the corruption [5:8 - 5:15]\nD. Call to repentance and restoration [6 - 7:1a]\n\nIII. Israel’s Misplaced Love [7:1b - 11:11]\n\nA. Description of how Israel has misplaced their love [7:1b - 7:16]\nB. God will judge [8]\nC. Description of coming judgement [9 - 10]\nD. God’s compassion and love [11:1 - 11:11]\n\nIV. The History of God’s Love and Faithfulness to Israel [11:12 - 14]\n\nA. Two examples of God’s love to Israel and Israel's unfaithfulness [11:12 - 13:8]\nB. Israel’s foolish opposition [13:9 - 13:11]\nC. God’s verdict [13:12 - 13:16]\nD. Call to repent and promise of God’s love [14:1 - 14:8]\nE. Exhortation to the wise [14:9]\n\nObservations/Notes\n\nThe names of Hosea’s children are important. There are a lot of word-plays that deal with the names of Hosea’s children (especially in the early sections of the book).\n\n"},"old_testament/prophets/joel.html":{"url":"old_testament/prophets/joel.html","title":"Joel","keywords":"","body":"Joel ~ “Yahweh is God”\nAuthorship\nMost likely Joel (1:1). We know very little about Joel as there is very little mentioned in this book and there is no character in the Bible that fits Joel's profile.\nDate and Context\nAs there is very little historical context given in the book itself, one of the biggest clues used to estimate the date of Joel is the lack of any reference to an established king (both in the beginning of the book and in the judgements throughout). Given this clue, the majority of commentators today will date the book sometime shortly after the destruction of Jerusalem in 587/6 BC.\nPersonally, however, I argue that the book was more likely written sometime during the 9th century B.C. (probably around 830 B.C.). I argue this for three reasons:\n\nThe ‘reign’ of Athaliah and subsequent reign of Joash who started ruling at age 7 (2 Kings 11-12, 2 Chronicles 23-24) would have been a time in which the king would have been weak/not a prominent figure.\n(The weakest argument) The similarities between Joel and the book of Obadiah (Joel 2:32 w/ Obadiah 17 and Joel 3:3 w/ Obadiah 11) suggest that Joel was written earlier rather than later.\nWhy would Joel use locusts as an example of judgement if Jerusalem had just been destroyed and the people had been sent into exile?\n\nTheme(s)\n\nTheology of Judgement. Joel presents us with a theology of judgement, principally identifying two aspects of judgement. First, while some judgements occur/have occurred in a localized and limited sense, there will be a day (the Day of Yahweh/the LORD) of final and ultimate judgement. The proper response in light all judgement from God is repentance. Secondly, we see the two 'sides' of judgement. For those opposed to God, judgement represents the dispensing of His righteous wrath, yet for those who have submitted to God’s rule and authority, judgement justly poured out on those who hate God and His people is a welcome deliverance and salvation.\n\nOutline\n0. Introduction [1:1]\nI. Judgement of God; Present & Future (Curses) [1:2 - 2:11]\n\nA. Recent Judgements [1:2-12]\nB. Call to Repentance in Light of the Day of Yahweh [1:13-20]\nC. The Day of Yahweh [2:1-11]\n\nII. Repentance [2:12 - 2:17]\n\nThis is the 'bridge' between the previous section (with curses) and the next section (with blessings).\n\nIII. Restoration (Blessings) [2:18 - 3]\n\nA. Physical Restoration [2:18-27]\nB. Spiritual Restoration [2:28-32]\nC. National Restoration (and Judgement) [3]\n\nObservations/Notes\n\nThe reference to locusts is not just about locusts. As described in Deuteronomy 28:38-42, locusts destroy crops which means no food and no offerings (see: Joel 2:13-14, Psalm 50, Hosea 9:4).\nOur understanding of the “Day of Yahweh/the LORD”, which was introduced with this name by Obadiah, is greatly expanded by the book of Joel. In Acts 2:17-21, the Apostle Peter uses Joel as the basis for his argument that the pouring out of the Spirit at Pentecost is a sign that we are entering the latter days. In other words, the process given in Joel (Spirit > prophecy/visions > wonders > Day of Yahweh) has begun (the first domino has fallen). Understanding Joel gives Peter's argument more force: 'In light of the coming judgement that Joel has talked about, repent and call upon the name of Yahweh.' (major paraphrase).\n\n"},"old_testament/prophets/amos.html":{"url":"old_testament/prophets/amos.html","title":"Amos","keywords":"","body":"Amos ~ “Burden Bearer”\nAuthorship\nLikely Amos (see 1:1). Amos was a 'Hillbilly' character from the Southern Kingdom (Judah) who was sent to the Northern Kingdom (Israel) (see 7:14-15).\nDate and Context\nThe introduction of this book places the prophecy in the rule of Uzziah over Judah and that of Jeroboam II over Israel. This would date the book to around 760 - 750 BC. In this time, Israel was enjoying tremendous prosperity and wealth as is alluded to in the book of Amos (references to summer houses and ivory in 3:15 and 6:4).\nTheme(s)\n\nThe Justice of God's Judgements. God's judgements against His people do not exceed the crime. This book spends a lot of time describing the rebellion of Israel (along with other nations) against God.\n\nOutline\n0. Introduction [1:1]\nI. God's Judgement Against the Nations [1:2 - 2]\n\nA. Judgement against seven nations [1:2 - 2:5]\nB. Judgement against Israel [2:6 - 2:16]\n\nII. The Words and Woe of God [3 - 6]\n\nA. First Word: against Israel [3]\nB. Second Word: against extravagant women [4]\nC. The consequences of judgement [5]\nD. Woe to Israel [6]\n\nIII. Visions [7 - 9]\n\nA. Four Visions [7 - 8]\n\n\nLocust [7:1-3]\n\nA 'potential' punishment for Israel (see Deuteronomy 28:38-42)\n\n\nFire [7:4-6]\n\nA second, 'potential' punishment for Israel\n\n\nPlumb Line [7:7-17]\n\nGod's chosen, just judgement\n\n\nBasket of Summer Fruit [8]\n\nSummer fruit in the Middle East would not last long. They would ripen, and spoil, very quickly.\n\n\n\n\nB. A vision of the justice and mercy of God in judgement [9]\n\nObservations/Notes\n\nThere are various 'structural markers' (repeated refrains) throughout this book. These help communicate an idea through repetition and offer a way for listeners/readers to mentally structure the content. In chapter one, the phrase \"For three transgressions... and for four...\" is used to begin each of the judgements on the seven nations. In chapter three, the word \"citadel\" or \"strongholds\" is repeated. In chapter four, the phrase \"'Yet you have not returned to Me', declares Yahweh.\" is repeated. In chapter five, Israel is repeatedly encouraged to \"seek\". The visions of chapter seven and eight are each introduced with the refrain \"Thus the Lord, Yahweh showed me and behold\".\n\n"},"old_testament/prophets/obadiah.html":{"url":"old_testament/prophets/obadiah.html","title":"Obadiah","keywords":"","body":"Obadiah ~ “Servant of Yahweh”\nAuthorship\nLikely Obadiah (vs. 1). Depending on the date of the writing, this may be the same prophet mentioned in 1 Kings 18:1-16.\nDate and Context\nDue to the lack of biographical references, the primary clues as to the date when Obadiah was written come from the events described in the book. There are two primary dates that would fit the invasion of Jerusalem as described in the later part of verse 11.\n\nThe first would be around 853 - 841 B.C. when the Arabs and Philistines invaded Jerusalem (see 2 Kings 8:20-22; 2 Chronicles 21:8-20). This would mean that the author of this book would likely be the same prophet mentioned in 1 Kings 18:1-16 as a contemporary of Elijah.\n\nThe second date would be the fall of Jerusalem in 586 B.C. at the hands of Nebuchadnezzar (see Lamentations, Jeremiah 52). This is the most popular view among scholars today. Many scholars who support this view cite the similarities between Obadiah and Jeremiah 49:1-22 as evidence. \n\n\nTheme(s)\n\nGod’s Faithfulness in Judgement. With Esau/Edom’s rebellion and violence toward Israel, a key question is whether or not God is faithful to His promises to Jacob/Israel and Esau/Edom. Is God faithful? Is He powerful enough to be faithful? This book makes it clear that God’s faithfulness and power are both demonstrated through His judgement. Those who oppose God will not have the final say.\n\nOutline\nI. God’s Coming Judgement Against Esau/Edom [1:1-9]\n\nGod proclaims the extent and completeness of His judgement against Esau/Edom.\n\nII. Esau/Edom’s Actions in Israel’s Day of Distress [1:10-14]\n\nGod describes the violence done by Esau/Edom to Jacob/Israel and retroactively pleas with Esau/Edom not to do what they have already done. \n\nIII. God’s Actions in The Nations’ Day of Distress (the Day Of Yahweh) [1:15-21]\n\nEsau/Edom’s actions in the day of Israel’s distress will be repaid by God in the day of distress brought upon all nations.\n\nObservations/Notes\n\nEsau/Edom’s rebellion is rebellion against God (see Gen. 25:23 and 2 Chron. 21). That is, the very faithfulness of God is challenged by Esau/Edom’s rebellion.\n\nThe first verse is interesting: “the Vision of Obadiah. Thus says the Lord Yahweh concerning Edom” (emphases added).\n\nIf Obadiah was written at the earlier of the possible dates (853 - 841 B.C.), this would mean that Obadiah was (one of) the earliest of the minor prophets to write. This is significant because he introduces the concept of the \"Day of Yahweh/the LORD\" which is a central theme for many of the prophets.\n\n\n"},"old_testament/prophets/jonah.html":{"url":"old_testament/prophets/jonah.html","title":"Jonah","keywords":"","body":"Jonah ~ “Dove”\nAuthorship and Audience\nBased on some of the specific details known by the author (e.g. ch. 2), I believe it is possible and probable that Jonah himself is the author of this book. We know from 2 Kings 14:25 that Jonah had at least one other prophecy foretelling the expansion of Israel's borders. If Jonah himself did write this book, it may have been written retrospectively after Jonah started to better submit to what God was trying to do with the gentiles.\nDate and Context\nBased on 2 Kings 14:25, we know that Jonah's life had at least some overlap with that of Jeroboam II's reign from 793 to 753 BC. As Jonah had prophesied, Israel (the Northern Kingdom) had expanded her borders and was enjoying what would be one of the more prosperous times in her history. Nineveh would later fall in 612 BC (see Nahum).\nTheme(s)\n\nGod's Righteousness and Inevitable Judgement. This book begins with a command given to Jonah that he go to Nineveh and announce the judgement God was planning to pour out on the city. From this, we see that God is righteous and cannot stand evil. Also, we see another instance of the recurring pattern that disobedience and rebellion against God demands judgement.\nGod's Mercy and Compassion. In this book, we see that God is immensely merciful and compassionate. He relents of the judgement He had planned to bring against Nineveh (4:11), sends a fish to save Jonah (1:17), and calms the sea for the sailors (1:15). God is so characterized by mercy and compassion (see Exodus 34:6) that Jonah cites this as the reason he fled from God's command in the first place (4:2). He was sure God would end up being compassionate and relent concerning calamity (for some, unwritten reason, he didn't want this to occur).\nGod's Patience. The book of Jonah also reminds us of God's tremendous patience. God is patient with Jonah even in his rank disobedience (ch. 1). He is patient with the Ninevites in sending Jonah to them to warn them of the coming judgement forty days before it occurs rather than punishing them outright (3). God is patient in the foolishness of Jonah after God choose to show mercy and compassion on Nineveh by not sending judgement (4). If the Bible is true in describing every sin as a personal offense against God, then God has displayed patience which ought to bring us to our knees in worship!\nYHWH is the God of Gentiles as well as Jews. It is fascinating that Jonah's initial mission is to gentiles (the Ninevites) and, even in his disobedience, more gentiles (the sailors) come to trust in YHWH. It is clear from this book that God is not a God who is only concerned with Israel and the Jewish people, but also with the whole world including gentiles. All of the attributes of God described above (righteousness, mercy, compassion, and patience) are all demonstrated to gentiles in this book. In fact, this book goes so far as to make the one Jewish follower of YHWH, Jonah, seem unfaithful and stubborn relative to the gentiles with whom he comes in contact. In many ways, the gentiles in this story are foils for Jonah (and it is the gentiles, not Jonah, who display a right attitude toward God).\n\nOutline\n0. Jonah Flees the Presence of YHWH [1:1-16]\nI. Jonah in the Fish [1:17 - 2:10]\nII. Jonah in Nineveh [3:1-9]\nIII. God's Mercy and Jonah's Anger [3:10 - 4:11]\nObservations/Notes\n\nI believe that many (I dare say 'most') Christians have a wrong view of this book. From their perspective, a simple outline of the events in this book would be something like: \nFirst, Jonah disobeys God's command to go to Nineveh by sailing for Tarshish (ch. 1). Jonah is then thrown overboard during the storm and swallowed by a \"great fish\" (1:17). Jonah repents (ch. 2) and goes to Nineveh where he does what God had originally asked him to do (ch. 3). After all of this, Jonah slips back into his former attitude (from ch. 1) where he wishes that God had not show His mercy and compassion to the Ninevites (ch. 4).\nThis outline, however, is not accurate. The primary problem is that it misunderstands Jonah's prayer in Jonah 2. Not every prayer, even one recorded in the Bible, is necessarily good or completely sound from a theological perspective. In this case, it is easy to view this prayer as one of repentance when, in reality, Jonah never repents. In fact, while he does thank God for His deliverance, he overemphasizes his own role in his salvation (see verses 2:4 and 2:7). Jonah does not seem to understand what the sailors said in 1:14: \"... for You, oh YHWH, have done as it pleased you\".\nMost of what Jonah does and says in this book is wrong and, in many ways, unrepentant Jonah is a foil for the repentant gentiles he meets throughout this story. It is the gentiles who are exemplary in responding to God in this book and not Jonah.\n\nThe book of Jonah contains what is one of the most fantastic stories in the whole Bible: Jonah getting swallowed by a \"great fish\" (1:17). There has been much ink spilled on this subject already and I have nothing to contribute to the discussion more than to say that if God created the universe, He can certainly control a fish and supernaturally preserve the life of anyone He wills inside or outside of a fish. I caution the reader to not get too caught up in the details of the fish as this is not the focus presented in the text. The focus is that God can save whom He wills, when He wills, how He wills, and for reasons He knows and wills.\nIt is interesting to note that when Jonah flees, he is fleeing \"from the presence of YHWH\" (see 1:3 and 1:10).\nBecause the book is so short and we are not given a lot of historical and contextual background in the book itself, it is easy to lose sight of the fact that the revival described in 3:5-9 is one of the greatest described in the entire Bible (probably second only to the future, Jewish revival described in Revelation 7:4-8). It appears that the vast majority of the population of Nineveh (around 120,000 young children according to 4:11), humbled themselves and repented (3:10). What a wonderful image! And, what a stark contrast between the gentiles, who quickly humble themselves and repent, and Jonah, who never repents.\nThis books is interesting as there are many unwritten events and sentiments going on throughout the book. For a few examples: \n\nIt is interesting that we know nothing of the nature or substance of the Ninevites' disobedience to God.\nJonah hates Ninevites, based on 4:2, and wants them to face judgement for what they have done, but we aren't told exactly why this is the case.\nThe discussion between Jonah and the sailors in chapter one (1:8-10) is strange in that we only gets bits and pieces of their interchange and even that appears to be jumbled and possibly not in chronological order (specifically 1:10).\nJonah's proclamation to Nineveh (3:10) is recorded as nothing more than a sentence fragment. We are not sure if there was more to his message than this and if this was an appropriate communication of the message God had told him to preach (see 3:2).\n\nSome of these characteristics make it hard to fill in some of the exact details of Jonah's story, but it is important to recognize that the author is telling us and focusing our attention on that which his audience needed to know. In this book, it appears that the primary purpose is not to focus on anything Jonah did, but to highlight God's work even among the gentiles.\n\n\n"},"old_testament/prophets/micah.html":{"url":"old_testament/prophets/micah.html","title":"Micah","keywords":"","body":"Micah ~ “Who is like Yahweh?”\nAuthorship\nAlmost certainly Micah of Moresheth (1:1 and 3:1-4). We do not know where Moresheth is today, but Jeremiah 26:18 affirms that Micah was from Moresheth. In fact, Jeremiah 26:16-19 includes a quote from Micah 3:12 used to defend what Jeremiah himself is prophesying.\nDate and Context\nMicah prophesied around the same time as Isaiah (compare Micah 1:1 to Isaiah 1:1). Micah's ministry likely began sometime around 740 B.C., shortly after Isaiah's ministry had begun, and ended around 700 BC. Unlike Isaiah, however, Micah's vision is not only about Jerusalem and the Southern kingdom, but it also has to do with Samaria and the Northern Kingdom. This, combined with the dates of Micah's ministry, is particularly interesting because this means that Israel, the Northern Kingdom, would have been exiled about half way through Micah's ministry (the Northern Kingdom was exiled in 722 B.C.).\nTheme(s)\n\nGod's Judgement in His Covenant Plan. The book of Micah explains why God will judge His people, but also lays out God's redemptive and restorative plans for His people. In the process, we get a picture of how God uses judgement both to refine His people and to punish those who oppose Him. The final chapter of this book is a great statement of hope and trust in God's ability to enact His covenant plan.\n\nOutline\n0. Introduction [1:1]\nI. God's Case and Verdict Against His People and Their Hope, Part 1 [1:2 - 2]\n\nA. The people's unfaithfulness and its consequences [1:2 - 1:16]\nB. Woe to the wicked oppressors [2:1-11]\nC. The promise of restoration when God gathers his people and leads them [2:12-13]\n\nII. The Present Oppression and Future Restoration [3 - 5]\n\nA. God's indictments against the rulers and prophets [3]\nB. Promise of peace and restoration in the latter days [4 - 5]\n\n\nFuture peace and victory for Israel [4 - 5:1]\n\nThe means of this victory and peace [5:2-6]\n\nThe resulting remnant [5:7-9]\n\nGod's purification of His people and judgement of His enemies [5:10-15]\n\n\n\n\nIII. God's Case and Verdict Against His People and Their Hope, Part 2 [6 - 7]\n\nA. God's case and verdict against His people [6]\nB. Micah's lament and hope [7]\n\n\nMicah's lament over the lack of Godly people [7:1-6]\n\nMicah's hope [7:7-20]\n\na. Micah's hope in God's judgement [7:7-13]\nb. Micah's hope in God's shepherding [7:14-17]\nc. Micah's hope in God's character [7:18-20]\n\n\n\n\n\nObservations/Notes\n\nThe structure of the book can be identified based on similar language used throughout the book:\n\nThe prophecy or statement in chapters 1, 3, and 6 each begin with the word \"hear\"\nChapters 1 and 6 begin with similar language calling earth and mountains to be witnesses against Israel (see also Jeremiah 6:19)\nChapters 2 and 7 both begin with a \"woe\"\n\n\nMicah 7:18 begins with the phrase: \"Who is a God like You...\" (NASB) which is similar to Micah's name\n\n\n"},"old_testament/prophets/nahum.html":{"url":"old_testament/prophets/nahum.html","title":"Nahum","keywords":"","body":"Nahum ~ “Comfort” or “Consolation”\nAuthorship\nNahum (see 1:1). We do not have any other biographical information about Nahum other than the fact that he was an Elkoshite (born in Elkosh).\nDate and Context\nWhile we do not know the exact date that this book was written, we do have two events that give us a relatively small window in which the book must have been written. First, Nahum 3:8 refers to \"No-amon\", the Egyptian city of Amon/Thebes, as already fallen. Amon/Thebes did not fall until 663 B.C. which means that Nahum must have been written after 663 BC. Second, given that the prophecy of this book centers around the destruction of Nineveh, the book must have been written before the city was destroyed by the Babylonians and Medes in 612 BC. Thus, Nahum was likely written sometime between 663 and 612 BC.\nFor those who accept that Nahum was written between 663 and 612 B.C., there is much debate as to the exact date of this prophecy. Some scholars have suggested that Nahum may be one of the \"seers\" who spoke to King Manasseh upon his return from Assyria (see 2 Chronicles 33:1-18 (vs. 18 in particular)). This would put the writing of Nahum around 650 BC.\nTheme(s)\n\nGod's Unstoppable Judgement. In the book of Nahum, the judgement of God is tied into God's attributes. Because of this, we see that God's judgements are inevitable and unstoppable. There is nothing man can do to stop God's decrees.\n\nThe Two Sides of Judgement. Like a coin, judgement has two sides to it. For those opposed to God, His judgement is a terrible thing to be feared. For those who fear and obey God, however, judgement brings peace and even comfort. Throughout the book of Nahum, we see this contrast reiterated over and over. Nahum 1:1 - 2:2 is a specific section where this theme is abundantly clear.\n\n\nOutline\n0. Introduction [1:1]\nI. God's Inevitable Judgement and Its Consequences [1:2 - 2:2]\n\nA. God's attributes, power and inevitable victory [1:2-8]\nB. God's unstoppable judgement [1:9-13]\nC. God has decreed judgement [1:14]\nD. God's judgement brings hope and peace for Israel [1:15 - 2:2]\n\nII. Judgement on Nineveh Described [2:3-13]\n\nA. The judgement [2:3-7]\nB. The consequences of judgement [2:8-13]\n\nIII. Woe Describing Judgement and the Reason for Judgement [3:1-7]\nIV. The Inevitability of Nineveh's Fall [3:8-19]\n\nA. Thebes: A case study [3:8-15a]\nB. The futility of trusting in man [3:15b-19]\n\nObservations/Notes\n\nThe phrase that God is \"slow to anger\" in Nahum 1:3 seems out of place given the verses around it talk of God's power, wrathfulness, and jealousy. Think back to the book of Jonah, however. Consider the fact that Jonah was likely written at least a century earlier. God had been patient and gracious with the Ninevites in sending Jonah to them and was patient in the time that passed between Jonah and Nahum. Given that judgement for rebellion against a holy God is justly and swiftly deserved, the fact that anyone in human history has awoken to live another day is a testimony to God's patience.\n\nOne of the interesting aspects of the fall of Nineveh as described by the book of Nahum is that it involves both a flood/water (see Nahum 1:8 and 2:6) and fire (see Nahum 3:13 and 3:15). Burning a captured city is a common action in the Ancient Near East, but the role of the water/flood in the siege is the topic of much debate. Greek accounts of the tradition they received about this event (recorded around 600 years after 612 B.C.) do mention that a flood made the capture of the city possible. The Babylonian accounts, however, do not mention any such flooding (see NAHUM AND THE GREEK TRADITION ON NINEVEH’S FALL). I do not believe that the silence of the Babylonian accounts removes the possibility of a flood making the capture of the city possible. Babylonian records are not known for their candor and it is very possible that a flood, if one occurred, would not be mentioned in the record of Nineveh's capture. Some have also argued that Nahum's references to a flood are purely metaphorical (see NAHUM AND THE GREEK TRADITION ON NINEVEH’S FALL) in that they are not referring to a literal flood. I believe that the language used in Nahum 2:6, however, lends itself to an understanding that Nahum is referring to a real flood that will come upon the city.\n\nNahum's name means “comfort” or “consolation”. This seems like an ironic name for a prophet whose primary ministry, as far as we know, was to proclaim the judgement and fall of Nineveh. It is important to remember, however, that the judgement of God has two sides. Judgement is terrible for those who are God's enemies, but it brings peace and liberation for God's people, those who love and fear Him. One of the clearest evidences of this in Scripture is Nahum 1:1 - 2:2. In this passage, there are multiple, contrasting references that highlight both the destructive nature of God's judgement and the peace and hope that it brings.\n\n\n"},"old_testament/prophets/habakkuk.html":{"url":"old_testament/prophets/habakkuk.html","title":"Habakkuk","keywords":"","body":"Habakkuk\nAuthorship\nLikely Habakkuk (see 1:1). Apart from his name, the meaning of which is itself the topic of debate (see the observation section below), we do not know a whole lot about Habakkuk.\nDate and Context\nWhile there are no explicit markers in the text, the rise of the Chaldeans and the promise of judgement at their hands described in Habakkuk 1:5-11 best aligns with sometime around the Battle of Carchemish (around 605 B.C.). I believe Habakkuk was likely written sometime between 609 and 605 B.C., shortly before the Battle of Carchemish where Babylon would assert their dominance.\nTheme(s)\n\nThe Totality of God's Judgement. As Habakkuk points out in 3:13, God's judgement will eventually reach even to the \"head of the house of evil\". God's judgement will cover everyone from the poor to the powerful.\n\nGod's Justice (particularly in Judgement). Is God just? Is He just even when He uses the wicked Chaldeans to punish His people? Because God will eventually judge all men, God judgements are just... even when He uses wicked people to exact His judgement.\n\n\nOutline\n0. Introduction [1:1]\nI. Habakkuk: Why does evil exist and persist? [1:2-4]\nII. God: I will execute judgement using Babylon and I will judge Babylon. [1:5-11]\nIII. Habakkuk: Is Your judgement just when you use wicked Babylon to bring about your judgement? [1:12 - 2:1]\nIV. God: My judgement is just because Babylon too will be punished for her greed and wickedness. [2:2-2:20]\n\nA. The inevitability of the coming judgement [2:2-3]\nB. The Babylonians aren't right/just... they are foolishly seeking that which will not satisfy [2:4-5]\nC. The taunt song of the Nations against Babylon (Five 'woes') [2:6-20]\n\n\nWoe to Babylon for taking what is not theirs [2:6-8]\n\nWoe to Babylon for taking evil gain to build themselves up [2:9-11]\n\nWoe to Babylon for seeking to gain authority and dominion through violence [2:12-14]\n\nWoe to Babylon for her immorality and violence [2:15-17]\n\nWoe to Babylon for her idolatry [2:18-20]\n\n\n\n\nV. Habakkuk's Prayer [3]\n\nA. Introduction and a plea for God's compassionate work [3:1-2]\nB. God's awesome power [3:3-7]\nC. God's salvation [3:8-15]\nD. Habakkuk's strength and hope [3:16-19]\n\nObservations\n\nIt is possible that the name 'Habakkuk' is a loan word for an Assyrian plant by the name: hambaḳûḳu. This is, however, the topic of much scholarly debate.\nHabakkuk 2:4 has immense implications for the rest of Scripture and is directly quoted in Galatians 3:11, Romans 1:17, and Hebrews 10:38. This is nothing new, however, as we have already seen this going back to Abraham in Genesis 15:6.\nThe reference to 'Shigionoth' is the plural form of the same word that appears in psalm 7:1. It likely describes the emotional, almost ecstatic nature of the prayer.\n\"The prayer of Habakkuk goeth on three's\". In the original Hebrew, the number of words in many of the phrases of Habakkuk's prayer are multiples of three.\nThe book of Habakkuk, as in other books like Nahum, impresses upon us the reality that God's judgement has two sides. It is just and fearful punishment for God's enemies, but is hope and salvation for God's people. This is typified in Habakkuk in 3:13 where God \"struck the head of the house of evil to lay him open from thigh to neck.\" in the process of bringing \"the salvation of Your anointed\".\n\n"},"old_testament/prophets/zephaniah.html":{"url":"old_testament/prophets/zephaniah.html","title":"Zephaniah","keywords":"","body":"Zephaniah ~ “Yahweh Hides/Protects”\nAuthorship\nLikely Zephaniah (see 1:1). From the short genealogical background of Zephaniah given in Zephaniah 1:1, we know that Zephaniah was a descendant of King Hezekiah. This likely means that he was born into a relatively high social class.\nDate and Context\nWe know from Zephaniah 1:1 that Zephaniah's ministry took place during Josiah's reign (640 - 609 B.C.). Based on the reference to Nineveh as a city that \"dwells securely\" (Zephaniah 2:15), we can confidently say that Zephaniah's prophecy must have occurred before the fall of Nineveh 612 BC. In 627 B.C., the Assyrian King Ashurbanipal died, which severely weakened Assyria. It is possible that this prophecy occurred even before 627 while Assyria was still a very powerful nation.\nTheme(s)\n\nThe Purifying Nature of God's Judgement. In the book of Zephaniah, we see that God's judgements, past, present, and future, all play a purifying role in God's salvific plan. This is most clear in Zephaniah 3:8-13 where God implores his people to \"wait\" for the day when God will \"pour out\" His indignation on the nations while at the same time giving \"to the peoples purified lips\".\n\nOutline\n0. Introduction [1:1]\nI. The Day of Yahweh [1:2-18]\nII. A Plea for Repentance in Light of Extensive Judgement [2]\n\nA. Plea for repentance [2:1-3]\nB. The extent of judgement [2:4-15]\n\n\nJudgement on the Philistine cities (to the West of Judah) [2:4-7]\n\nJudgement on Moab and Ammon cities (to the East of Judah) [2:8-11]\n\nJudgement on Ethiopia and Assyria (to the South and North, respectively, of Judah) [2:12-15]\n\n\n\n\nIII. Woes on Jerusalem and the Hope for the Nations [3]\n\nA. Woe to Jerusalem [3:1-7]\nB. The extent of judgement [3:8-20]\n\n\nGod's purifying judgement [3:8-13]\n\nThe hope and joy of God's Reign [3:14-20]\n\n\n\n\nObservations/Notes\n\nGod's warning about Nineveh in Zephaniah 2:13-15 would be carried out by the Babylonians and the Medes in 612 B.C., not too long after Zephaniah's ministry and possibly within Zephaniah's lifetime.\nBoth Zephaniah 2:3 and 3:12 play on Zephaniah's name as both verses refer to the idea of hiding or seeking refuge in God.\nZephaniah 3:8-20 is among the most wonderful of descriptions which detail God's salvation of His people. I especially love Zephaniah 3:17 which reads:\n\"The LORD your God is in your midst, A victorious warrior. He will exult over you with joy, He will be quiet in His love, He will rejoice over you with shouts of joy.\"\n\n\n"},"old_testament/prophets/haggai.html":{"url":"old_testament/prophets/haggai.html","title":"Haggai","keywords":"","body":"Haggai ~ “Festival”\nAuthorship and Audience\nIt is likely that Haggai wrote this book (see 1:1) with Israel as the intended audience.\nDate and Historical Context\nBased on passages like Haggai 1:1, 2:1, 2:10, and 2:20, we can date Haggai's four-month, recorded ministry to 520 BC. This was after Cyrus, a Persian King, had already allowed the Israelites to return to their homeland and build the temple. The work on the Temple had stalled due to opposition (see the book of Ezra 4 - 5); Haggai encourages the people to restart the building efforts. Around this same time, Darius investigates the complaint lodged by those opposed to the rebuilding of the temple (see Ezra 4:24 - 6:12) and ends up recommitting to the rebuilding of the temple.\nLiterary Context\nHaggai fits nicely into the narrative of Ezra-Nehemiah. It answers the question: Why should Israel rebuild the temple when it is nothing like Solomon's temple? Even though this temple is insignificant, Israel needs to build it as an expression that God will one day build another one (as described in Ezekiel and the Messianic promises). Haggai also establishes Zerubbabel as a significant person through whom God will work which we see fulfilled in Jesus's genealogy (see Luke 3:27 and Matthew 1:13).\nOutline\n0. Introduction [1:1]\nI. \"Consider your ways\" [1:2-11]\n\nIn this section, God condemns the people for not rebuilding the temple, pointing out the consequences of this decision.\n\nII. The People Repent [1:12-15]\nIII. The Future of God's Temple [2:1-9]\n\nNotice the line of argument: Work on the temple! God is with you and has promised to one day make a temple more wonderful than the first.\n\nIV. God Promises to Bless Sinful Israel [2:10-19]\n\nJust as anything touched by an unclean thing would become unclean, so it is with God's people. God still promises to bless His people, however, in spite of their unrighteousness.\n\nV. Zerubbabel: God's Signet Ring [2:20-23]\n\nGod gives Zerubbabel as living proof, as it were, that His promises are still in effect (for more details on this, refer to the \"Observations/Notes\" section below).\n\nTheme(s)\n\nGod's faithfulness and future plans. The exile was a shocking time for the Israelites. Questions about God's power, justice, love, and faithfulness abounded as the promises of God looked as though they were never going to happen. Through Haggai, God reminds the Israelites that His promises are still in play and He will one day bless His people and build a temple that will put even Solomon's spectacular temple to shame.\nResponding to God's faithfulness and future plans. While Haggai provides some amazing promises for the future, he also proclaims to his audience some of the most direct and practical commands found in Scripture. Haggai 1:5-8 and 2:3-9 are passages that capture what was Israel's proper response to God's promises. Even though the current temple was pitiful when compared with the first temple and even though God promises to one day make a temple that will make even the first one look pitiful, the Israelites are still commanded to \"bring wood and rebuild the temple\" (1:8) and to \"take courage\" (2:4). Rebuilding the current temple pleases and glorifies God (see 1:8) because it reminds Israel and the nations around them that God has not forgotten His promises and is still at work.\n\nObservations\n\nAs I mentioned in one of the themes, Haggai is a very quick and direct book. The first eleven verses introduce Haggai and his message and the rest of chapter one describes the people's response to this message (1:12-15).\nThe name \"Zerubbabel\" is very interesting. If it is to be understood as a Hebrew name, it would translate to: \"The one sown of Babylon\". If it is Babylonian, it would translate to: \"Seed of Babylon\". Either way, there are two significant ideas that we need to pick up on. First, the reference to Babylon must take us back to the tower of Babel. Babylon and Babel are not the end and they are not the rulers. God will use one born of Babylon as a signet ring, an instrument of a king. Second, Zerubbabel's name, either explicitly or implicitly, has the concept of a seed in mind. This is significant when we think back to Genesis and God's promise that a seed of Adam would crush the head of the serpent. In effect, God is saying that the promises made throughout the entire Old Testament up to this point are not done, forgotten, or otherwise lost. They are still in play and Zerubbabel is living evidence of this. Now, read Zechariah 4:6, Luke 3:27, and Matthew 1:13.\n\n"},"old_testament/prophets/zechariah.html":{"url":"old_testament/prophets/zechariah.html","title":"Zechariah","keywords":"","body":"Zechariah ~ “Yahweh Remembers”\nAuthorship\nLikely Zechariah (see 1:1). Based on the genealogy in 1:1, we know that Zechariah was a priest descended from Iddo (who is mentioned in Nehemiah 12:4 and 16). We also know, based on the dates given in 1:1 and 1:7, that Zechariah was a contemporary of Haggai although Zechariah's ministry lasted longer than that of Haggai.\nDate and Context\nBased on passages like Zechariah 1:1, 1:7, and 7:1, we know that Zechariah started prophesying in 520 B.C., the same year as Haggai, and kept prophesying until 518 BC.\nOutline\n0. A Plea for Repentance in Light of the Certainty of God's Word [1:1-6]\n\nA. Introduction [1:1]\nB. Plea for Repentance [1:2-6]\n\nI. Eight Visions [1:7 - 6:8]\n\nA. Vision 1: Four, Patrolling Horseman [1:7-17]\nB. Vision 2: Four Horns and Four Craftsmen [1:18-21]\nC. Vision 3: Measuring Jerusalem [2]\nD. Vision 4: Joshua, the High Priest [3]\nE. Vision 5: Golden Lampstand and Two Olive Trees [4]\nF. Vision 6: Flying Scroll [5:1-4]\nG. Vision 7: Wickedness and the Ephah [5:5-11]\nH. Vision 8: Four Chariots [6:1-8]\n\nII. Five Words from Yahweh [6:9 - 8:23]\n\nA. The man named 'Branch' [6:9-15]\n\nThe 'Branch' will build the Temple and be both a King and Priest.\n\nB. A reason for the exile: selfish hearts [7:1-7]\nC. A reason for the exile: hard hearts [7:8-14]\nD. Future prosperity for Israel (a reversal) because of God's jealousy and the present implications [8:1-17]\nE. Multinational recognition of Israel's blessing [8:18-23]\n\nIII. Two Burdens Regarding the Messiah/King [9 - 14]\n\nA. Burden 1: The rejection of the Messiah/King [9 - 11]\nB. Burden 2: The return of the Messiah/King [12 - 14]\n\nTheological Themes\n\nGod's word is certain and lasting. One of the fundamental principles underlying the visions and prophecies in the book of Zechariah is that God's word will come to pass and will stand the tests of time. It outlasts prophets, kings, and kingdoms. Even those who would ignore or reject God's word are, in fact, fulfilling it. The certainty of God's word is set as a foundation in the first six verses of Zechariah. It is easy to read over these verses and wade into the challenges of understanding the visions, but it is critical to remember that all of these prophetic visions have significance because God's Word is lasting and is certain.\nGod's reign is certain and will be lasting. The book of Zechariah closes with a promise that God will one day be King \"over all the earth\" (14:9). The whole book of Zechariah, while complex at points, all leads to the point in history when God asserts His authority and takes dominion of the earth. Zechariah 9:10 notes that the same King riding on a donkey also rules \"from sea to sea\".\nGod's lovingkindness is certain and lasting. As I mentioned in the previous point, the book of Zechariah culminates with God exercising dominion over the earth. In the process of getting to this point, we witness God's remarkable and lasting lovingkindness as He defends His people (14:3), pours out his Spirit upon \"the House of David and on the inhabitants of Jerusalem\" (12:10), gathers and restores His people (10:5-12), and allows nations to be called His people (2:11) (and these are just a few examples). God's lovingkindness and grace has been and will continue to be poured out on His people in all ages.\nProsperity for God's people is certain and will be lasting. Throughout many of the visions and the descriptions of what is to come, we are repeatedly reminded of the prosperity that will be brought to God's people. In addition to receiving salvation and being gathered back to Jerusalem by God (8:7-8), the people of God are also promised peace, crops, and the fulfillment of the Abrahamic Covenant (that the whole world would be blessed by Abraham's seed) (8:9-23).\n\nObservations\n\nIf you are reading the book of Zechariah well, you will see numerous images and themes that overlap with other Old Testament prophecies (especially those of Daniel) and that are repeated in the book of Revelation. Zechariah is foundational for understanding the book of Revelation.\nChapters 9 - 14 are very tough to understand, or at least to outline. By way of example, consider Zechariah 9:9-10. Both verses describe the Messiah, but verse 9 has already been fulfilled by Christ (Matthew 21:5), while verse 10 has not yet been fulfilled. In two verses, Zechariah leaps from Christ's first, humble coming, to His second, triumphant return and reign.\n\n"},"old_testament/prophets/malachi.html":{"url":"old_testament/prophets/malachi.html","title":"Malachi","keywords":"","body":"Malachi ~ “My [God's] Messenger”\nAuthorship\nLikely Malachi (see 1:1). We do not have any other biographical details given about Malachi in the Bible which, combined with Malachi's generic name, has led some scholars to argue that Malachi is not the name of the prophet, but simply a description of a prophet as \"My [God's] messenger\". While this is possible, none of the other prophets are written anonymously and, without further evidence, I hold to the simplest explanation that Malachi is a proper name.\nDate and Context\nGiven the fact that the issues being addressed in Malachi are very similar to those addressed in Nehemiah, it is likely these two were contemporaries. It is safe to say that Malachi was written between 435 - 430 BC. According to most scholars, this makes Malachi the last book in the Old Testament Canon.\nTheme(s)\n\nGod is not Done with His People. In the book of Malachi, we find God's chosen people back in their homeland after the exile, but still sinning and rejecting God. In the book of Malachi, there are many calls to repent and return to God, but we also see that God has not given up on His people and will take action to save those who still fear Him. In this, we see God's patience, mercy, and grace clearly demonstrated.\n\nGod Must be Worshiped on His Terms. This is a theme throughout the entire Bible, but it becomes a critical point in the book of Malachi. The 'dialog' portions of Malachi make it clear that Israel was not concerned with worshiping God in the way that He designated and chose. They wanted to worship in a way that was most convenient for them. In fact, God goes so far as to say that He wishes there was someone who would \"shut the gates\" of the newly built Temple \"that you might not uselessly kindle fire on My altar!\" (1:10). God is to be worshiped on His terms, as He defines them and not according to our own agendas/convenience.\n\n\nOutline\n0. Introduction [1:1]\nI. Israel's Wrongs Against God [1:2-14]\n\nA. Israel Doesn't Recognize God's Love [1:2-5]\nB. Israel Doesn't Recognize God's Authority and Majesty [1:6-14]\n\nIII. A Commandment for the Priests: Bring People Back to God! [2:1-9]\nIV. Israel's Wrongs Against Men (and God) [2:10-17]\n\nA. The people of Israel have married foreign women [2:10-12]\nB. The people of Israel have divorced their wives [2:13-17]\n\nV. God's Coming Judgement [3:1-6]\nVI. A Call to Return [3:7-18]\n\nA. The call [3:7]\nB. A practical way to return: tithe [3:8-12]\nC. The sad state of the people: testing God (in the negative sense) [3:13-15]\nD. The hope of those who fear God: becoming God's own possession [3:16-18]\n\nVII. Closing Warning/Admonition [4]\n\nA. Judgement for some, Restoration for others [4:1-3]\nB. A reminder that the promises of the law (especially Deuteronomy) are still in play [4:4]\nC. 'Elijah' the prophet is promised [4:5-6]\n\n\nThis is John the Baptist (Luke 1:17 and Matthew 17:10-13)\n\n\n\nObservations/Notes\n\nNote the use of the word \"messenger\" (and similar forms) throughout the book (2:7 and 3:1).\n\nBeware of anyone who tries to apply Malachi 3:8-12 directly to Christians. This passage was not written to Christians, nor do we have the promises detailed in this passage.\n\nThis book should be read along with Nehemiah as both books are post-exile and address many of the same issues.\n\n\n"},"new_testament/":{"url":"new_testament/","title":"New Testament","keywords":"","body":"The New Testament\n(Matthew - Revelation)\n"},"new_testament/gospels_and_acts/":{"url":"new_testament/gospels_and_acts/","title":"Gospels & Acts","keywords":"","body":"Gospels & Acts\n(Matthew - Acts)\n"},"new_testament/gospels_and_acts/matthew.html":{"url":"new_testament/gospels_and_acts/matthew.html","title":"Matthew","keywords":"","body":"Matthew\nAuthorship and Audience\nBased on the unanimous tradition of the early Church leaders, the book of Matthew was written by Matthew. Matthew, also called \"Levi\" (possibly a reference to the tribe or a surname), was a tax collector (see Matthew 9:9, Mark 2:14, Luke 5:27) before becoming a disciple of Jesus Christ and later an Apostle.\nMatthew records his account of the Gospel primarily for a Jewish audience. This is evidenced by the fact that there are very few explanations of Hebrew words, customs, and places described in the Gospel. Matthew also makes more Old Testament references than any of the other Gospel accounts with 53 direct citations from 25 Old Testament books.\nDate and Context\nThe order in which the Gospels were written is highly debated. I am going to make the argument, based largely on the testimony of Eusibius in 300 A.D., that the gospel as recorded by Matthew was the first of the Gospels to be written. According to Irenaeus, Matthew wrote his book while Peter and Paul were ministering in Rome. This would place the book around 62 AD. I argue it is safe to say that Matthew was likely written between 50 and 65 AD.\nTheme(s)\n\nJesus Christ is the Messiah. There are two, primary evidences that this is Matthew's primary theme. First, the content and quantity of the Old Testament passages quoted by Matthew make it clear that Matthew is interested in providing Old Testament evidence that Jesus is the Christ (the Messiah). Many of the Old Testament passages which Matthew quotes make it clear that Jesus is qualified to be, and indeed is, the Messiah (see Matthew 1:23 and 2:6 as a couple examples of this). The second point of evidence that Matthew is trying to show his readers that Jesus is the Messiah is that he consistently records characters who wrestle with and answer the question: \"Who is Jesus?\" or, as the disciples put it \"What kind of a man is this...?\". Verses like: Matthew 8:27, 9:27, 9:34, 11:3, 12:8, 12:23, 14:2, 14:33, 15:27, 16:13-20, and 17:1-13 (which is not an exhaustive list) all relate to the question: \"Who is Jesus?\". Whether it is the Pharisees who say Jesus is of Satan (12:24) or Peter who confesses that Jesus is the Messiah (16:16), everyone has an opinion about Jesus. Matthew, backed by the Old Testament and supported by the testimony of Christ's life, death, and resurrection, presents the argument that Jesus is the Messiah.\n\nOutline\n0. Introduction to Jesus as the Promised Messiah [1 - 3]\n\nA. His Birth and Early Life [1 - 2]\nB. Testimony of John the Baptist [3]\n\nI. \"The Kingdom of God is at Hand\" [4 - 10]\n\nA. Jesus's Temptation [4:1-11]\nB. Proclaiming the Kingdom: Jesus Begins His Ministry [4:12-25]\nC. Discourse #1: Preaching on Kingdom Living: The Sermon on the Mount [5 - 7]\nD. The Power of the Kingdom: Miracles [8 - 9]\nE. Discourse #2: Kingdom Further Proclaimed: Disciples Commissioned and Sent Out [10]\n\nII. The Hinge: Rejection of the Kingdom [11 - 13]\n\nA. John the Baptist [11:1-19]\nB. The Need for Repentance [11:20-30]\nC. Confrontation with the Religious Leaders [12]\nD. Discourse #3: Parables about the Kingdom [13]\n\nIII. Postponement of the Kingdom Announced [14 - 18]\n\nA. John the Baptist's Death [14:1-12]\nB. Miracles and Confrontation with Religious Leaders [14:13 - 16:12]\nD. Peter's Confession [16:13-20]\nE. Transfiguration [16:21 - 17:13]\nF. Miracles and Teaching [17:14 - 17:27]\nG. Discourse #4: Life in the Church [18]\n\nIV. Tensions Rise [19 - 25]\n\nA. Questions about the Kingdom [19 - 20]\nB. The Messianic Entry [21:1-11]\nC. Confrontation with the Religious Leaders [21:12 - 23]\nD. Discourse #5: End Times (a.k.a. Olivet Discourse) [24 - 25]\n\nV. The Climax [26 - 28]\n\nA. Jesus's and the Disciples [26:1-56]\nB. Jesus Tried, Crucified, and Buried [26:57 - 27:66]\nC. The Resurrection and its Implications [28]\n\nObservations/Notes\n\nMatthew may be related to James the Less who is described as \"the son of Alphaeus\" in Matthew 10:3.\n\nQuotations from both Papias (70 - 163 A.D.) and Ireneus (130- 202 A.D.), are understood by some scholars to indicate that Matthew originally wrote his gospel account in Hebrew and that it was later translated into Greek. In fact, Foxe, in his famous work Foxe's Book of Martyrs, claims that James the Less translated Matthew's gospel account into Greek. Whether or not Matthew's Gospel account was first written in Hebrew is the subject of much scholarly debate.\n\nNotice that in the outline above, I have numbered off five \"discourses\". Each of these five discourses ends, in English, with a phrase like \"When Jesus had finished these words...\" or \"When Jesus had finished these parables...\". Some who study Matthew will suggest an outline based around the five discourses. While I have not chosen to do so, this is a viable option as the discourses certainly form a critical part of Matthew's Gospel record.\n\nIn chapters four and five, Jesus re-enacts Moses by fasting for forty days and teaching on a mountain about God's law and the blessings/curses of obeying/disobeying it (see Exodus 24:18). This serves to fulfill Deuteronomy 18:15-19 where Moses promises that God will raise up another prophet like himself (Moses). The fact that Jesus did not give into temptation also validates His right to rule as the Messiah. It is interesting to compare Matthew's use of Jesus's temptation and fasting with Luke's argument based on the same events. For more about this discussion, refer to the summary for Luke.\n\n\n"},"new_testament/gospels_and_acts/mark.html":{"url":"new_testament/gospels_and_acts/mark.html","title":"Mark","keywords":"","body":"Mark\nAuthorship and Audience\nAccording to what Papias (c. 70 - 163 A.D.) had heard from the Apostle John, Mark (a.k.a. John Mark) recorded Peter's account of the Gospel. Thus, Mark is the one who physically wrote the gospel, but Peter is the one who dictated what should be written.\nAs far as audience is concerned: Based on the fact that Mark offers translations and explanations of Jewish words and customs (a few examples are: 3:17, 14:36, 7:3-4, and 15:42), it is likely that this Gospel was written to a Gentile audience. Mark also uses Latin loan-words rather than the Greek word for the same thing (a couple examples are: 5:9 and 15:16,39).\nDate and Context\nWhile there are many differing views on the order of the gospels and, therefore, the date of each one, I argue it is most likely that Mark was written after the book of Matthew. I also believe, based on the fact that the prophecy in Mark 13:2 is not described as already having been fulfilled, that the Gospel was written before the destruction of the temple in 70 A.D. Thus, I would date the book of Mark somewhere in between 60 and 69 AD.\nBased on the testimony of early Church fathers and historical testimony that Peter was martyred in Rome, I believe that the book of Mark was written from Rome shortly before Peter's martyrdom.\nTheme(s)\n\nThe True Nature of Power. The book of Mark, written to an audience living in one of the most powerful nations in human history, demonstrates the true nature of power including its source, its end, and its proper use. Jesus Christ is powerfully and dramatically presented as the Messiah, and yet we find Christ submitting to the Father's will, even as that leads Him to the cross where He bears the separation from God the Father that we, ourselves, had earned.\n\nThe True Nature of Discipleship. Time and time again, Peter and Mark impress upon their audience what it means to be a disciple, that is a follower, of Jesus Christ. This is done through Christ's explicit teaching (8:34-38) and through numerous positive and negative examples that come up throughout the text (for a few examples, consider: 8:27-33, 1:16-20, and 14:50-52).\n\n\nOutline\n0. Christ Demonstrates His Power [1 - 8:26]\nI. Hinge: How Can the Powerful Messiah Die? What Implications Does Christ's Death Have for Those Following Christ? [8:27-38]\nII. Christ Submits His Power to the Father's Authority [9 - 16]\nObservations/Notes\n\nMany have noted that Mark's incipit (the opening phrase of the book of Mark) is similar to the Priene Calendar Inscription which proclaimed the \"good tidings\" that Caesar Augustus, called a god, was bringing into the world. You can read a copy of the Priene Calendar Inscription and find more information about this topic here: http://craigaevans.com/Priene%20art.pdf.\n\nNotice that throughout the text, Mark emphasizes Jesus's activity in the Gentile areas to the North of Israel like Tyre, Sidon, and the Decapolis.\n\nOne of the interesting details about Mark's record of Jesus's trial is that Jesus Himself made sure that he was found guilty. The Jews were unable to provide credible, consistent testimony to provide Christ's guilt (14:59), but Jesus provides the evidence to seal His own fate (14:62).\n\nEven though it is an aside in the text, there has been much discussion about the man in 14:51-52 who flees right out of the sheet he was using to cover himself. Some suggest that this was a 'cameo' appearance, if you will, of Mark himself. While this is certainly possible, it is important not to miss the meaning because we're too busy checking the spelling. The point of this passage, in a book that discusses the true nature of discipleship, is to highlight the fact that this man was so intent on fleeing Christ that he was willing to risk public shame and disgrace.\n\nIt is interesting to read Mark 10:42-43 in light of the fact that this book was likely written to a primarily Gentile audience This statement would have been quite an indictment for the original readers.\n\nThe gospel of Mark has multiple, possible endings. Some copies end the book of Mark at 16:8, others end at 16:8 but tack on another sentence, and still others end at 16:20 (see: https://www.biblegateway.com/passage/?search=Mark+16%3A8-20&version=NLT). All of the earliest manuscripts, however, simply end at verse 8. Thus, I believe verse 8 is the original ending of the work. It is likely that scribes added longer endings in order to soften the Mark's abrupt ending.\n\nAs far as the relationship between the Apostle Peter and Mark is concerned, 1 Peter 5:13 refers to Mark as \"my son\", signifying the closeness of their relationship.\n\nMore than the other gospel accounts, Mark accentuates the political undertones and ironies surrounding the crucifixion of Jesus Christ. When Jesus is sentenced, the Roman soldiers mock his kingship (15:16-20). When Jesus is crucified, the inscription put above Jesus reads \"The King of the Jews\" (15:26), which appears to be another political shot at the Jews in that the Jews were killing their own king at the hands of the Romans. One irony is that Jesus really is the King of the Jews and the entire world. Most of the Jews and the Romans simply did not recognize His power because they did not understand the true nature of Christ's power. Another irony is that because of Jesus Christ's death and resurrection, He is now ruler over death itself and will one day return to exercise authority over death by banishing it once and for all (see 1 Corinthians 15:50-58 and Revelation 21)!\n\n\n"},"new_testament/gospels_and_acts/luke.html":{"url":"new_testament/gospels_and_acts/luke.html","title":"Luke","keywords":"","body":"Luke\nAuthorship and Audience\nBefore considering the author, it is important to note that Luke is part one of a presentation that continues into what we call the book of Acts (compare Luke 1:1-4 and Acts 1:1). As far as authorship is concerned, \"Luke-Acts\", as this combination of the two works is often known, was attributed to Luke by early church. Supporting evidence can be found in the book of Acts where the author, seventy seven times, uses the pronoun \"we\" to refer to himself and Paul (see Acts 16:10–17, 20:5–18, and 27-28:16). Thus, we know that the author of Luke-Acts was with Paul throughout some of his missionary journeys and Luke fits this description as he is mentioned in Paul's letters (Colossians 4:14, 2 Timothy 4:11, and Philemon 24) as a constant and faithful companion.\nThe particular audience of Luke-Acts is \"Theophilus\" (\"θεόφιλος\") as mentioned in Luke 1:3 and Acts 1:1. There is much debate as to the identity of \"Theophilus\", but there is nothing explicitly in the text. For the purpose of this summary, I will not delve into this any further as it enters the realm of conjecture and is not, in my estimation, essential to understanding Luke-Acts.\nDate and Context\nIt is likely that the book of Luke was written sometime between 60 - 62 AD. Support for this conclusion comes from the fact that, in 1 Timothy 5:18, Paul quotes Luke 10:7 (and interestingly enough refers to it as 'Scripture'). As 1 Timothy was likely written around 65 AD, Luke would have to be finished by this time. Paul was imprisoned in Rome around 60 to 62 AD, so this would have been an ideal time for Luke to gather eye-witness testimony and compile his account. There are other historical events which are not mentioned in Luke-Acts like the destruction of the temple (70 A.D.) and the martyrdom of James (62 A.D.) which also supports the view that the book of Luke was likely finished by 62 AD.\nTheme(s)\n\nChrist is the Central Figure in World History. In his gospel account, Luke portrays Jesus as the one on whom the Old Testament prophecies and covenants depend and as the one who will change the future by establishing His kingdom and becoming a new, second Adam. Think of the history of the world as an hourglass, with Christ as the center. All history before Christ pointed to Him and all history after Christ stems from what Christ has begun. The, very long, introduction to the book of Luke (1 - 4:13) is, in fact, a microcosm of the whole book. We hear prophecies from Mary and Zechariah that echo Old Testament passages and speak of how God is fulfilling the covenants He made with Abraham and David. We also see from Christ's genealogy and temptation that Christ is, in a sense, a new Adam who did not fall to Satan and who is redeeming fallen man.\n\nChrist Came to Save ALL Men. Put another way, Christ came to offer salvation to all types of human beings. Poor, rich, male, female, free, slave, 'religious', 'un-religious', Jews, Gentiles, Roman, the list goes on and on... \nThis is evidenced in the gospel of Luke as Jesus ministers to both Jews and Gentiles. We find him dining with Pharisees (wealthy religious leaders) and tax collectors (also wealthy, but known for their greed and regarded as traitors for serving Rome). Jesus heals a Centurion's slave and has His feet anointed by a prostitute. It is hard, neigh impossible, to think of a group of people from Jesus's time to which He did not minister.\n\n\nOutline\n0. Introduction [1 - 4:13]\n\nA. Preface [1:1-4]\nB. Introduction [1:5 - 3:20]\nC. Identify and Validation of Jesus [3:21 - 4:13]\n\nI. Ministry in Galilee [4:14 - 9:50]\nII. Journey to Jerusalem [9:51 - 19:27]\nIII. Christ in Jerusalem (a.k.a. Passion Week) [19:28 - 23:56a]\nIV. Christ Resurrected [23:56b - 24]\nObservations/Notes\n\nThe genealogy from Jesus back to Adam in Luke 3:23-38 plays a critical role in the development of Luke's argument. First, the genealogy itself makes a connection between Jesus Christ and Adam. This is something Luke will continue to build on throughout the rest of the book of Luke and into Acts. Like Adam, Christ's first coming was the start of something new (which underscores the significance of Christ's coming in human history). Second, zooming back in on Luke 3 and 4, the genealogy at the end of chapter 3 sets the reader up for Jesus's temptation in Luke 4:1-13. When you start reading chapter 4, the key question is: \"If Christ a 'new' Adam, will Christ fall like Adam did?\". Luke uses the genealogy to flow into Jesus's temptation where we see that Christ did not fall like the first Adam and will, indeed, start something new. Notice how both Matthew and Luke use the story of Christ's temptation to further their, albeit different, arguments. This is not to say that either one of them is wrong or reading into the events of Jesus's life, but simply that Christ's fulfillment of complex Old Testament prophecy about Himself was complete and the significance of this for the future is tremendous.\n\nMary's beautiful prayer of thanksgiving offered after she got the news that she would bear the Messiah (Luke 1:46-55) is often called the 'Magnificat'. It bears a strong resemblance to Hannah's prayer in 1 Samuel 2:1-10 as both prayers praise God for considering the humble and reversing the broken state of things. Through both women, God demonstrates how He feeds the starving and sends \"away the rich empty-handed\" (Luke 1:53b); how He gives strength to the weak and weakens the strong; how he has \"brought down rulers from their thrones, and has exalted those who were humble.\" (Luke 1:52).\n\n\n"},"new_testament/pauline_epistles/":{"url":"new_testament/pauline_epistles/","title":"Pauline Epistles","keywords":"","body":"Pauline Epistles\n(Romans - Philemon)\n"},"new_testament/pauline_epistles/1_corinthians.html":{"url":"new_testament/pauline_epistles/1_corinthians.html","title":"1 Corinthians","keywords":"","body":"1 Corinthians\nAuthorship and Audience\nPer 1 Corinthians 1:1-2 and 16:21, this letter was written by Paul to the \"church of God which is at Corinth\" (1:2a).\nDate and Context\nThis letter was most likely written around 55 AD. This is evidenced by the fact that Paul was writing from Ephesus (see 1 Corinthians 16:8) where he stayed for three years (see Acts 20:31) likely between 53 to 55/56 AD. I claim Paul wrote 1 Corinthians toward the end of his stay in Ephesus based on 1 Corinthians 16:6 where Paul is making plans to spend the winter in Corinth.\nTheme(s)\n\nLife in the Church. One of the major themes throughout this letter is what life in the Church ought and ought not look like. Paul confronts the problems of disunity, lack of Church discipline, the misuse of communion, and the misuse of spiritual gifts, among other issues, and shows how these behaviors are unbecoming saints who \"belong to Christ\" (3:23).\n\nOutline\n0. Introduction and Greeting [1:1-9]\nI. Confronting Problems in the Church [1:2-18]\n\nA. Addressing the Lack of Unity in the Church [1:10 - 4]\nB. Addressing Immorality in the Church [5 - 6]\n\nII. Answering Questions and Providing Principles [7 - 15]\n\nA. Answer: Marriage in the Church [7]\nB. Answer: Liberty in the Church [8 - 11:1]\nC. Principles: Order in the Church [11:2-34]\nD. Answer: Spiritual Gifts [12 - 14]\nE. Principle: The Centrality of the Resurrection to the Gospel [15]\n\nIII. Conclusion: Final Instructions and Greetings [16]\nObservations/Notes\n\nSome scholars and commentators suggest that the \"Sosthenes\" mentioned in 1 Corinthians 1:1 is the same leader of the synagogue in Corinth who is mentioned in Acts 18:17. While this is certainly possible, I see no positive evidence that this is necessarily the case.\nWhen he first came to them, Paul spent eighteen months with the Corinthians (Acts 18:1-17). The letter of 1 Corinthians was written after this initial visit.\nAs evidenced by passages like 7:1, 8:1, and 12:1, Paul was writing this letter partly to confront issues with the Church and partly to respond to some questions the Corinthians had written him about. This gives us some tremendous insight into how the early church operated and how churches today ought to order themselves.\n1 Corinthians 11:24-25, part of a well known passage describing communion, is a reiteration of Jesus's words in Luke 22:19-20. Along with 1 Timothy 5:18, this passage affirms that Paul recognized Luke's account of the gospel as authoritative and useful for guiding the Church. For more on 1 Timothy 5:18, refer to the notes on 1 Timothy.\n\n"},"new_testament/pauline_epistles/2_corinthians.html":{"url":"new_testament/pauline_epistles/2_corinthians.html","title":"2 Corinthians","keywords":"","body":"2 Corinthians\nAuthorship and Audience\nPer 2 Corinthians 1:1 and the numerous biographical details throughout the text, even the most liberal scholars to not deny that the Apostle Paul wrote this letter.\nDate and Context\n2 Corinthians was written after 1 Corinthians probably sometime between 55-57 AD. Based on 2 Corinthians 2:1, it appears that Paul had visited Corinth between 1 Corinthians and 2 Corinthians and the visit was one of sorrow (the NIV calls it a \"painful visit\") for Paul and probably for the Corinthian believers.\nTheme(s)\n\nA Pleading Pastor's Personal Letter. Given the emotional, pastoral nature of this letter, I believe this is the best way to characterize it. Paul is 'wearing his heart on his sleeve', so to speak, and both pleads for the audience while defending his own legitimacy and apostleship.\n\nOutline\n0. Greeting [1:1-11]\nI. Paul's Ministry [1:12 - 7:16]\nII. Encouragement for Giving [8 - 9]\nIII. Defense of Paul's Apostleship and Ministry [10 - 12:13]\nIV. Examine Yourselves [12:14 - 13:10]\nV. Conclusion [13:11-14]\nObservations/Notes\n\nThis letter is the most personal of Paul's letters both in content and tone. In this letter, we get more details about Paul himself than any other letter and the entire letter is filled with emotion.\nWhile I have no quantifiable measurement of this, I find this book to be the choppiest, least smooth letter out of all of Paul's letters.\n\n"},"new_testament/pauline_epistles/galatians.html":{"url":"new_testament/pauline_epistles/galatians.html","title":"Galatians","keywords":"","body":"Galatians\nAuthorship and Audience\nThis letter was written by Paul to the churches in Galatia which were made up of primarily Gentile believers.\nDate and Context\nThis letter was likely written sometime around 49 AD. There is some debate as to whether Paul's visit to Jerusalem described in Galatians 2:1-10 was his attendance at the Jerusalem Council in Acts 15:4 or Paul's earlier visit to Jerusalem when delivering the money he collected for the poor as noted in Acts 11:30. While there are some difficult questions associated with both views, I believe that the book was most likely written before the Jerusalem Council. Regardless of the exact chronology, Paul was writing to the Galatian believers who were dealing with false teaching from so called 'Judiazers' who were teaching that true believers needed to follow Mosaic law in order to be saved and sanctified. Thus, Paul writes this letter to clarify the purpose of the law and the true means of salvation.\nTheological Themes\nThe letter to the Galatians can be summed up as a contrast between two teachings:\n\nGospel according to man\nGospel according to Paul (and the Apostles)\n\nAll in all, the main point of this letter is to define what the Gospel is and what the Gospel is not. Continually throughout this letter, Paul will contrast three, key differences between the gospel according to man and the true Gospel taught by Paul:\n\n\n\n\nGospel according to man\nGospel according to Paul\n\n\n\n\nPowered by:\nFlesh\nSpirit\n\n\nLeads to:\nSlavery\nFreedom\n\n\nMeans to Righteousness:\nLaw\nFaith\n\n\n\n\nLaw vs. Faith In this letter, Paul is writing to refute the mistaken belief that Christians need to adhere to, at least parts of, the Law (this is referring to the Mosaic law, especially circumcision) in order to be truly saved. Paul establishes that the Gospel revealed to him by Christ leads to righteousness when believed in faith (with no works of the Law required) and even in the Old Testament, righteousness was through faith. Paul provides the Galatians with a wonderful explanation of the role of the Mosaic law in the plan of God in chapters three and four.\nSlavery vs. Freedom This letter establishes the foundational principle that believers in Christ are free from slavery to the law and any other restrictions as means by which they must earn/achieve salvation. This principle is often called Christian Liberty and Paul will explain why Christians have freedom in Christ (3:10-14) and how it ought to be used (see 5:13).\nFlesh vs. Spirit The Judiazers were telling the believers in Galatia that they had to do something in their flesh (meaning physical bodies) in order to earn salvation (3:3, 5:2, 5:4). Paul points out that salvation and the Christian life itself is not based on keeping the law in the flesh, but on walking in the Spirit (3:3, 5:4-6). Latter in the letter, Paul uses the term 'flesh' to refer not just to our physical bodies, but specifically to the sin nature made manifest in our bodies. He contrasts this sinful flesh with the Spirit in passages like 5:13-26.\n\nOutline\n0. Introduction [1:1-5]\nI. Paul Defends his Gospel and The Role of Faith Therein [1:6 - 2:21]\nII. Faith, Law, and Righteousness [3:1 - 5:1]\nIII. How to Live Out Our Freedom Through the Spirit, by Faith [5:2-26]\nIV. Interpersonal Principles [6:1-10]\nV. Conclusion [6:11-18]\nObservations\n\nWe see a glimpse into the workings of the early church and a reminder that even the Apostles were not perfect in Galatians 2:11-15. Here, Paul records his confrontation with the Apostle Peter when Peter was hypocritically \"fearing the party of the circumcision\" (2:12).\nFrom this letter, we get a good sense of the true authority behind the Gospel message... it isn't authoritative because of any merit in the one proclaiming it, but because Christ Himself is revealing it as noted in 1:11-12 (see also 1:8-9).\nPaul's argument in the first two chapters is a wonderful example of persuasive writing in that it simultaneously addresses multiple 'layers'. For example, in Galatians 2:1-10 he establishes the credibility of his message by describing the history of his conversion while laying the groundwork for the argument he will address later in the book (namely, whether or not circumcision is a requirement for Christians). He even throws in a little jab at those who judge people based on reputation more than content in 2:6.\nIn Galatians 2:2, I do not believe Paul is concerned that he was preaching the wrong gospel in the sense that his view of Christ and Christ's role in salvation was incorrect; he is referring to the way he is communicating it to the Gentiles and the implications of his gospel for Gentiles. I'm basing this opinion on the following logic: First, if Paul were concerned with preaching a false gospel, I do not think he would have waited fourteen years (see Galatians 2:1) before addressing it. I believe Paul waits fourteen years because he wants to get input from the Apostles on recent phenomena (namely, Gentiles coming to faith in Christ and the Judiazer movement). Second, notice in Galatians 2:2 that his question specifically deals with the gospel which he \"preach[es] among the Gentiles\". Paul isn't concerned that salvation is possible apart from repentance and faith in the finished work of Christ; he is concerned that he and the apostles are teaching the same implications of the gospel for Gentile believers.\n\n"},"new_testament/pauline_epistles/ephesians.html":{"url":"new_testament/pauline_epistles/ephesians.html","title":"Ephesians","keywords":"","body":"Ephesians\nAuthorship and Audience\nPaul (see 1:1) wrote this book possibly to the Church in Ephesus (see 1:1 and one of the notes below that deals with the intended audience of this book). Regardless of the exact, geographic location of the audience, it is clear that Paul was writing to Gentiles. Numerous times, mostly in the first three chapters, Paul differentiates between the Jews and his audience (see 1:12-13, 2:11, 2:13, 2:19, 3:1).\nDate and Context\nThis letter, known as a prison epistle, was likely written while by Paul while he was imprisoned in Rome between 60 and 62 AD.\nTheme(s)\n\nThe Church One of the primary themes in this book is the Church. This first half of the book covers its formation, both from the perspective of God's eternal, global plan in chapter one and God's personal salvation of individuals in chapter two, its purpose, and its composition. The second half of the book addresses the implications of being part of the Church. In other words, how those who have put their faith in Jesus Christ must live now that they are part of the Church. This is a powerful letter both theologically and pragmatically.\n\nOutline\n0. Greeting [1:1-2]\nI. God's Plan for Believers and the Church [1:3 - 3:21]\n\nA. God's Loving Work on Behalf of Mankind [1:3-23]\nB. God's Loving Work on Behalf of Individuals [2]\n\n\nGod's Work in the Life of an Individual Believer [2:1-10]\n\nGod's Work in Uniting All Believers into the Church [2:11-22]\n\n\n\nC. Paul's Revelatory Ministry to the Gentiles [3:1-19]\nD. Doxology [3:20-21]\n\nII. Walking in a Manner Worthy of God's Plans [4 - 6:20]\n\nA. Walking in Both Unity and Uniqueness within the Church [4:1-16]\nB. Walking Differently than the Gentiles [4:17 - 5:21]\n\n\nHave a Renewed Mind [4:17-24]\n\nImplications of a Renewed Mind [4:25 - 5:2]\n\nWalk in Light [5:3-14]\n\nWalk in God's Will [5:15-21]\n\n\n\nC. Implications of God's Plans and Our New Lives on Every Aspect of Life [5:22 - 6:9]\n\n\nImplications of Marriage [5:22-33]\n\nImplications for Children [6:1-3]\n\nImplications for Fathers [6:4]\n\nImplications for Slaves [6:5-8]\n\nImplications for Masters [6:9]\n\n\n\nD. Final Encouragement [6:10-20]\n\n\nPut on the Armor of God [6:10-17]\n\nPray! [6:18-20]\n\n\n\n\nIII. Conclusion [6:21-24]\n\nA. Personal Note [6:20-22]\nB. Benediction [6:23-24]\n\nObservations/Notes\n\nSome early manuscripts of Ephesians do not include the word \"Ephesus\" in 1:1 which leads some scholars to say that this letter may have been an 'encyclical' (a work meant to be circulated and passed around from church to church).\n\n"},"new_testament/pauline_epistles/philippians.html":{"url":"new_testament/pauline_epistles/philippians.html","title":"Philippians","keywords":"","body":"Philippians\nAuthorship and Audience\nThis letter was written by Paul to the believers in Philippi.\nDate and Context\nThis book was most likely written from prison in Rome between 60 and 62 AD.\nTheme(s)\nI argue that the thesis of Philippians is given in 1:27-30. As such, I break the book down into two primary themes:\n\nLive as Citizens of Heaven (vs. 27). Paul stresses the importance and means of living in a way that is worthy of the Gospel to which believers have been called.\n\nHandle Opposition Well (vs. 28-30). Paul also encourages believers in Philippi to handle suffering and false teachers well (that is, appropriately). I believe one of the reasons Paul mentions \"joy\" and \"rejoice\" so much throughout this letter is to highlight the fact that joy and rejoicing are appropriate responses even when suffering. Recall from Acts 16:22–34 that Paul and Silas had dramatically modeled this kind of rejoicing when they spent part of a night in the Philippian prison. Additionally, Paul wants to make sure that the Philippians respond well to false teachers by not letting such teachers draw them off course, away from the true Gospel.\n\n\nOutline\n0. Introduction [1:1-2]\nI. Thanksgiving [1:3-26]\nII. Thesis [1:27-30]\nIII. Living on Earth as Citizens of Heaven [2:1-18]\nIV. Personal Aside [2:19-30]\nV. Be Aware of Who You Follow [3 - 4:9]\n\nA. Preface (or A Defense of Reiteration) [3:1]\nB. Bad Examples: False Teachers [3:2-6]\nC. Good Examples: Paul and Those Who Press On [3:7-16]\nD. Exhortation to Follow Good Examples [3:17 - 4:9]\n\nVI. Closing [4:10-23]\n\nA. Philippians' Testimony [4:10-20]\nB. Closing Greetings [4:21-23]\n\nObservations/Notes\n\nAs mentioned in one of the themes above, the words joy or rejoice appear throughout this book (a combined 14 times in the NASB). Because of this, many people claim it is the/a central theme of the book. While I do not see joy as one of the primary themes, Philippians certainly gives us a glimpse into the basis for Paul's joy (2:2, 2:17, 4:1) even in the midst of suffering.\n\n"},"new_testament/pauline_epistles/colossians.html":{"url":"new_testament/pauline_epistles/colossians.html","title":"Colossians","keywords":"","body":"Colossians\nAuthorship and Audience\nAs described in the first two verses of this book, the Apostle Paul wrote this book to the believers in Colossae. This letter was also to be passed on the to the believers in Laodicea to be read there and a letter which was also sent to Laodicea was to be read by the Colossians (see 4:16).\nDate and Context\nWe know that Paul was in prison when he wrote this letter (see 4:10 and 18), but are not certain from which imprisonment he was writing. Many scholars have argued that this book was written during Paul's Roman imprisonment, but there are others who disagree. Regardless of when this was written, we know that Colossae was being inundated with false teaching(s) that celebrated the worship of Angels, asceticism, and keeping the traditions of man.\nTheme(s)\n\nChrist's Authority Over All Things. One of the underlying principles throughout the book of Colossians is that Christ has authority over everything. Be it the dominion of darkness (1:13), creation (1:15), the Church (1:18 and 2:19), every rule and authority (2:10 and 15), the \"elementary principles of the world\" (2:20), or cultural, ethnic, racial, social divisions (3:11 and 4:9), Christ has authority and power over it. Throughout this book, Paul will discuss the implications of Christ's authority as it relates to everything from the worship of angels (2:18) to the everyday life of a Roman family (3:18 - 4:1).\n\nOutline\n0. Introduction and Greeting [1:1-14]\nI. Who is Christ? [1:15-23]\n\nA. Christ's Authority as it relates to... everything [1:15-20]\nB. Christ's Authority as it relates to Paul and the Colossians [1:21-23]\n\nII. Paul's Labor for Christ and the Gentiles [1:24 - 2:7]\nIII. Christ's Authority Versus... [2:8-23]\n\nA. Philosophy and the traditions of man [2:8-12]\nB. Our sins and \"certificate of death\" [2:13-14]\nC. Rulers and authorities who stood against Christ [2:15]\nD. Legalism/Adherence to Mosaic law [2:16-17]\nE. \"Self-abasement and the worship of angels\" [2:18-19]\nF. Asceticism [2:20-23]\n\nIV. Resurrection Living (or: Living in Light of Christ's Authority) [3:1 - 4:6]\nV. Personal Greetings and Conclusion [4:7-18]\nObservations/Notes\n\nWhen Christ is called the \"firstborn\" (\"πρωτότοκος\") of all creation and of the dead, it is not suggesting that Christ is a created being who was born at some point in the past. It is instead underscoring Christ's headship and preeminence. This is evidenced by the fact that the phrase \"firstborn\" is used of the Messiah in Psalm 89:27 and indirectly in Psalm 2:7. Hebrews 1:1-14 is in many ways a parallel passage with Colossians 1:15-20, and Hebrews 1:4-6 refers to Christ as both \"son\" (quoting Psalm 2:7 and 2 Samuel 7:14) and \"firstborn\".\n\nColossians 2:16-17 provides a descriptive image that highlights the authority and preeminence of Christ. Paul first points out that things like keeping the Sabbath, celebrating new-moon sacrifices and festivals, and keeping regulations regarding food and drink are all a \"shadow of what is to come\". The \"substance\", that is the object of which the shadow is indicative, is Christ. All of the legal regulations provided in the Old Testament were a \"shadow\" that ultimately points to Christ. This means that Christ is what is significant and not the keeping of the Old Testament regulations.\n\n\n"},"new_testament/pauline_epistles/1_thessalonians.html":{"url":"new_testament/pauline_epistles/1_thessalonians.html","title":"1 Thessalonians","keywords":"","body":"1 Thessalonians\nAuthorship and Audience\nPaul to the church in Thessalonica which, at the time this book was written, may have had a population around a couple hundred thousand.\nDate and Context\nThis letter was more than likely written after Timothy returned to Paul in Corinth after visiting Thessalonica (see 3:2 and Acts 18:5). From Acts 18:12-17, we know that while Paul was in Corinth, he went before the \"proconsul of Achaia\" named Gallio (Acts 18:12) and left shortly there after (Acts 18:18). Based on an inscription known as the \"Delphi Inscription\"† or the \"Gallio Inscription\", we know that Gallio was the proconsul between 51 and 52 AD. Thus, assuming the first letter to the Thessalonians was written before Paul went before Gallio and left Corinth, it must have also been written before 52 AD. Thus, it is safe to say that this letter was likely written around 50-51 AD.\nTheme(s)\n\nEschatology (the study of the end times). Both the first and second letter to the Thessalonians deal with the issue of Eschatology. In this book, Paul describes what happens to those who have died before Christ returns. In both letters, we also get a good picture of how Christians ought to be living in light of Christ's immanent return (5:1-11).\nA Picture of a Healthy Church. While it may be a stretch to call this a theme, we get a good feel for what a relatively healthy church ought to look like and be doing from this book. Paul time and time again commends them for their faith (1:6 and 9-10), love (4:9), testimony (1:7-10), and encouragement (5:11).\n\nOutline\n0. Introduction and Greeting [1:1-10]\nI. Paul's Relationship with the Thessalonians [2 - 3]\nII. Paul's Teaching for the Thessalonians [4 - 5:22]\nIII. Conclusion [5:23-28]\n\nA. Benediction [5:23-24]\nB. Final Instructions [5:25-28]\n\nObservations/Notes\n\nThis is a very personal, encouraging letter that shows Paul's pastoral heart.\nThere are no direct, Old Testament quotes throughout this entire letter.\n\n† There is a copy of the Delphi inscription available here and a translation here\n"},"new_testament/pauline_epistles/2_thessalonians.html":{"url":"new_testament/pauline_epistles/2_thessalonians.html","title":"2 Thessalonians","keywords":"","body":"2 Thessalonians\nAuthorship and Audience\nPaul, accompanied by Silvanus and Timothy, wrote this letter to the church in Thessalonica (see 1:1).\nDate and Context\nThis book was likely written shortly (probably a matter of months) after the first letter as it appears that Paul was still in Corinth with Silvanus and Timothy. If Paul is, indeed, writing this letter from Corinth, it would have been written sometime between 50 and 52 A.D. (refer to the \"Date and Context\" section for 1 Thessalonians for more details on why this is the case). It is most likely that the letter was written to the very end of Paul's time in Corinth, thus sometime between 51 and 52 AD.\nTheme(s)\n\nReturn of Christ. Like 1 Thessalonians, this book deals with eschatology (the study of the end times). In particular, 2 Thessalonians provides details about what will happen before Christ returns when the so-called Man of Lawlessness is revealed. Like the first letter, this letter is concerned with how we live in light of Christ's return (2:13-15).\nLiving a Disciplined Life. This letter is concerned that the Thessalonians live disciplined lives as discussed in 3:6-15. This passage is one of many that sets the standard for a Christian's work-ethic and discipline.\n\nOutline\n0. Introduction [1:1-2]\nI. Persevering Through Affliction [1:3-12]\nII. Return of Christ: The Day of the Lord [2:1-15]\nIII. Bridge [2:16 - 3:5]\n\nA. Benediction [2:16-17]\nB. Prayer Requests [3:1-5]\n\nIV. Exhortation: Live a Disciplined Life [3:6-15]\nV. Conclusion [3:16-18]\n\nA. Benediction [3:16]\nB. Closing [3:17-18]\n\nObservations/Notes\n\nThe word \"glory\" or \"glorified\" is mentioned five times in this book. Verses 1:9 and 2:14, taken together, teach that the presence (or absence) of Christ's glory is part of what differentiates heaven from hell.\n\n"},"new_testament/pauline_epistles/1_timothy.html":{"url":"new_testament/pauline_epistles/1_timothy.html","title":"1 Timothy","keywords":"","body":"1 Timothy\nAuthorship and Audience\nThis letter was written by the Apostle Paul (1:1) to Timothy (1:2) who had been left in Ephesus to correct false teaching in the Church (1:3-7).\nDate and Context\nThe events described in this book do not overlap with any of those mentioned in the book of Acts which leads scholars to believe one of two things. Either Paul did not write the book (and the book was likely not written during Paul's lifetime), or Paul wrote this letter after the events recorded in the book of Acts. I believe the latter view is more likely as Paul himself hints that he will be released from prison in Philippians 1:25-26 and 2:24 as well as Philemon 22. Thus, this letter was likely written after Paul was released from his first, Roman imprisonment around 63-64 AD.\nTheme(s)\n\nInstructions for leaders/teachers. As this book was written to a young leader/teacher in the early Church, this book is helpful in providing instructions for young leaders. While we must remember the author, audience, and context in which this book was written, it is appropriate to note that even teachers today can glean from this instructive and personal letter.\nRight conduct in the church. As noted in point III of the outline below, Paul spends over two chapters (1 Timothy 2 - 4:5) discussing \"how one ought to conduct himself in the household of God\" (1 Timothy 3:15). This is a central theme that underlies most of the general teaching Paul provides and the specific instructions given to Timothy later in the book.\n\nOutline\n0. Greeting [1:1-2]\nI. Introduction: God's Glory Shown Through His Mercy and Grace [1:3-17]\nII. Timothy's Mission [1:18-20]\nIII. Right Conduct in the Church [2 - 4:5]\n\nA. Quiet, Prayerful Lives [2]\nB. Elders [3:1-7]\nC. Deacons [3:8-13]\nD. The Need to Teach These Things [3:14 - 4:5]\n\nIV. Instructions for Timothy (as a Teacher) [4:6 - 6:19]\n\nA. Be Disciplined [4:6-16]\nB. Honor the Elderly/Widows [5:1-16]\nC. Honor Elders [5:17-22]\nD. Misc. Instructions [5:23-25]\nE. Instructions for Slaves [6:1-2]\nF. Things to Flee [6:3-10]\nG. Things to Pursue [6:11-16]\nH. Instructions for the Rich [6:17-19]\n\nV. Closing [6:20-21]\nObservations\n\n1 Timothy is one of three books that make up the \"Pastoral Epistles\" (1 Timothy, 2 Timothy, Titus) which were written by Paul to Timothy and Titus who were pastors at Ephesus and Crete respectively.\nAs noted by many critics of the book, the pastoral epistles contain different language from many of Paul's other letters. Some go so far as to say that this disproves Pauline authorship, but this is founded in the invalid assumption that an author must (and can only) use the same words and constructs throughout everything he/she writes regardless of the audience and genre of the written work. In other words, it is perfectly reasonable to that Paul would write differently in a personal letter later in his life than in a letter to an entire church early in his life (e.g. Galatians).\nIt is very evident from this letter how well Paul knew Timothy. Verses like 1:18, 5:23, and 6:20 are reminders of the close relationship they shared.\n1 Timothy 5:18 is particularly interesting as Paul quotes Luke 10:7 along side of Deuteronomy 25:4 as \"scripture\". In this way, Paul affirms that Luke's gospel account should be recognized as scripture and is worthy of being used with the Old Testament scriptures. Paul makes similar references to Luke's gospel in 1 Corinthians 11:24-25 (see the notes on 1 Corinthians for more details).\n\n"},"new_testament/pauline_epistles/2_timothy.html":{"url":"new_testament/pauline_epistles/2_timothy.html","title":"2 Timothy","keywords":"","body":"2 Timothy\nAuthorship and Audience\nThis letter was written by Paul (1:1) to Timothy (1:2).\nDate and Context\nAs Paul was writing this letter from prison (1:16-18; 2:9), it was likely written around 66-67 A.D. during Paul's second, Roman imprisonment. \nTheme(s)\n\nBe Faithful! One of the key themes of this book is an underlying admonition, plea, and charge that Timothy remain faithful. This book answers questions like \"Faithful to what?\", \"Why should I/Timothy be faithful?\", and \"How can I/Timothy be faithful?\" which are all designed to encourage and support Timothy in his faith and teaching.\n\nOutline\n0. Greeting [1:1-2]\nI. Timothy Encouraged to Remain Faithful [1:3 - 2:7]\nII. Instructions for Timothy [2:8 - 4:5]\n\nA. Remember the Gospel [2:8 - 13]\nB. Remind Others of the Gospel [2:14-15]\nC. Avoid Wordly/Empty Speech [2:16-19]\nD. Sanctify Your House [2:20-26]\n\nA. Analogy of a House [2:20-21]\nB. Flee Lust and Pursue Righteousness [2:22]\nC. Flee \"foolish and ignorant speculations\" and Graciously Teach Truth [2:23-26]\n\nE. The Course of the World [3:1-9]\nF. Paul's Example and Charge to Timothy [3:10-4:5]\n\nA. Paul's Example of Perseverance and Faithfulness through Opposition [3:10-13]\nB. The Foundation for Perseverance and Faithfulness: Scripture [3:14-17]\nC. A Charge to Perseverance and Faithfulness [4:1-5]\n\n\nIII. Personal Admonitions [4:6-21]\nIV. Final Benediction [4:22]\nObservations/Notes\n\n2 Timothy is more than likely Paul's last letter. Paul is not hopeful of being released from his imprisonment (4:6) and, as such, is:\nJoyful in the hope and rewards which await him (4:6-8).\nIntent on passing the Gospel on to the next generation (and ensuring they do the same) (2:2-7).\n\n\nWhen Paul says \"last days\" in 2 Timothy 3:1, we need to keep in mind that the \"last days\" began at Pentecost as Peter points out in his sermon (refer to the entirety of Acts 2, specifically Acts 2:16-17). That is to say, we should not be surprised to see \"lovers of self, lovers of money\" and the like. These have always been and will continue to be all the more until Christ returns and starts His kingdom here on earth.\nThis book reminds us of the apparent frailty of the Church. If Timothy and those in his generation had failed to pass on the Gospel, it seems that the Church would no longer exist today. I say \"apparent\" and \"it seems\" because in the same breath that we rightly underscore the role of faithful men in the life and perpetuation of the Church, we must also highlight God's sovereignty over the Church (see Colossians 2:18-19 and Ephesians 1:15-23). I do not believe that the Church will disappear till Christ raptures her, but it is still tremendously important that each generation is faithful to pass the gospel on to the next.\n\n"},"new_testament/pauline_epistles/titus.html":{"url":"new_testament/pauline_epistles/titus.html","title":"Titus","keywords":"","body":"Titus\nAuthorship and Audience\nThis letter was written by the Apostle Paul (1:1) to Titus (1:4) who was in Crete to help \"set in order\" the church (1:5).\nDate and Context\nThe traditional view is that this book was written at the same time as 1 Timothy. This is evidenced by the fact that both books share \"many affinities\".1 If this is the case, this book was written by Paul likely around 63-64 AD, after he was released from his first Roman imprisonment.2 Paul is writing this letter out of compassion for both Titus and the Cretan church.\nLiterary Context\nTitus is one of three books that make up the \"Pastoral Epistles\" (1 Timothy, 2 Timothy, Titus); Paul wrote these letters to Timothy and Titus who were pastors at Ephesus and Crete respectively. Titus is very similar in themes to 1 Timothy and it has a couple wonderful presentations of the Gospel in it.\nTheme(s)\n\nLiving in light of the gospel in every station of life. Like 1 Timothy, Paul spends a lot of time talking about how believers should live in light of the gospel. For Paul, there is no disconnect between the gospel and our daily lives. Additionally, Paul applies the gospel to people in different stations of life like the old and young, men and women, slave and free-men. This emphasizes the fact that the impact of the gospel is far-reaching and should impact every part of our lives.\nThe dangers of false and distracting teaching. In two places (1:10-16 and 3:9-11), Paul warns Titus of the dangers of engaging in the talk of \"rebellious men\" (1:10) and \"foolish controversies\" (3:9). False teaching is dangerous because it is motivated by a desire for \"sordid gain\" (1:11) and its teachers are rendered \"detestable\" and \"worthless\" (1:16). Paul also warns Titus against what I call 'distracting teaching'. These include the \"foolish controversies and genealogies\" referenced in 3:9-11. Unlike wholesome, faithful doctrine (see 3:8), these distracting teachings are \"unprofitable\" and lead to strife and sin.\n\nOutline\n0. Introduction [1:1-4]\nI. Titus's Mission [1:5-16]\n\nA. Appointing Elders [1:5-9]\nB. Opposition [1:10-16]\n\nII. Sound Doctrine [2:1 - 3:11]\n\nA. Sound Doctrine in Every Station of Life [2]\nB. General Admonitions [3:1-11]\n\nIII. Closing [3:12-15]\nObservations\n\nThere is a humorous self-referential statement in 1:12.\n\nNotes\n1. \"Titus, Epistle to,\" Easton's Bible Dictionary, accessed May 12, 2018, http://eastonsbibledictionary.org/3684-Titus_Epistle_to.php.\n2. \"Titus,\" Grace to You, July 12, 2010, accessed May 12, 2018, https://www.gty.org/library/bible-introductions/MSB56/.\n"},"new_testament/pauline_epistles/philemon.html":{"url":"new_testament/pauline_epistles/philemon.html","title":"Philemon","keywords":"","body":"Philemon\nAuthorship and Audience\nWritten by Paul to Philemon (vs. 1), a Christian in Colosse, along with Apphia and Archippus (2).\nDate and Context\nPhilemon was a relatively wealthy man who owned a slave named \"Onesiumus\". It appears from the text that this slave had run away from Philemon and had found Paul, who was imprisoned in Rome. While with Paul in Rome, Onesiumus became a believer (10) and became useful to Paul in his ministry (11 and 13). Paul then sends Onesiumus back to his master in hopes that:\n\nThe relationship between Philemon and Onesiumus can be mended (10, 15-19).\nPhilemon will send Onesiumus back to help serve Paul in his ministry (12-14, 20).\n\nTheme(s)\n\nThe ground is level at the foot of the Cross. One of the foundational themes of this book is that, in Christ, a slave and his/her master can both worship together as equals before Christ. Once you have spiritual life in Christ, your primary identity is not defined by your social, economic, or political status, but by the fact that you are in Christ. As it is often said: \"The ground is level at the foot of the cross\".\n\nOutline\n0. Introduction [1-3]\nI. Philemon's Godly Reputation [4-7]\nII. Paul's Appeal [8-21]\n\nA. Paul's Right to Demand [8-9]\nB. Paul's Desire that Onesiumus Minister with Him [10-14]\nC. Paul's Plea that Philemon Forgive Onesiumus as a Brother in Christ [15-20]\nD. Conclusion of the Plea: Paul's Confidence in Philemon [21]\n\nIII. Final Instructions [22]\nIV. Closing [23-25]\nObservations/Notes\n\nThe mode of argumentation used by Paul in this letter is very interesting. It highlights the personal relationship Paul had with Philemon and reinforces the power of doing something from goodwill rather than compulsion (8-9).\nIn a lecture on this book, Martin Luther referred to some verses in this letter saying: \"This is good flattery; but it is holy, because it proceeds as in Christ.\"[1].\nFor more on what the Bible has to say to slaves and masters, read Ephesians 6:5-9 and Colossians 3:22 - 4:1.\nOnesiumus's name means \"useful\", \"beneficial\", or \"profitable\". Paul makes a play on his name in verse 20: \"Yes, brother, let me benefit [ὀναίμην] from you in the Lord; refresh my heart in Christ.\" (emphasis and greek text added).\n\n"},"new_testament/general_epistles/":{"url":"new_testament/general_epistles/","title":"General Epistles","keywords":"","body":"General Epistles\n(Hebrews - Revelation)\n"},"new_testament/general_epistles/hebrews.html":{"url":"new_testament/general_epistles/hebrews.html","title":"Hebrews","keywords":"","body":"Hebrews\nAuthorship and Audience\nThe author of the book of Hebrews is not given in the book itself. Our biggest clue, which leads us to, frankly, nothing more than conjecture, is the writing style, structure, and vocabulary used throughout the book. There are many people who have been considered by some to be the authors of this book including Paul, Apollos, and Luke. In truth, it is very hard to identify who it was based solely on evidence from the text. Honestly, it doesn't really matter who wrote Hebrews anyway as it has been recognized as being inspired by God Himself.\nAs far as the audience of the book is concerned, the traditional, Greek title of the work was \"To the Hebrews\" and, based on the Jewish themes discussed throughout the book, the name has remained to this day.\nDate and Context\nBased on the fact that the destruction of the Temple is not mentioned and that the book uses the present tense to describe priestly activity, it is likely that this letter was written sometime between 60 - 69 AD.\nTheme(s)\n\nThe Superiority of Christ. Upon reading this letter, there is little question that one of the major themes of this book is convincing and reminding the reader that Christ is superior to anything the Old Covenant has to offer. Angels (1:4-14), Moses (3:1-11), High Priests (4:14 - 5:10; 7:26 - 8:8), and the Levitical Priests (6:19 - 7:25) are all included.\nThe Motive, Means, End, and Importance of Perseverance. Woven in with the doctrine of the book are exhortations like 3:12-19 and 6:4-8 which encourage the reader to persevere in light of Christ's superiority. With regards to perseverance in the faith, this books discusses the motives, means, and end(s) of perseverance. It also underscores the fact that faith which will save is also faith which will persevere.\n\nOutline\n0. God's Revelation through the Son [1:1-3a]\nI. Christ's Superiority over the Angels [1:3b - 2]\nII. Christ's Glory Greater than Moses's [3 - 4:13]\nIII. Christ's Superiority as a High Priest [4:13 - 8:6]\nIV. The Superiority of Christ's Sacrifice and the New Covenant over the Old Covenant and its Sacrifices [8:7 - 10:25]\nV. The Need for Endurance and Examples Thereof [10:26 - 12:17]\nVI. Conclusion [12:18 - 13:19]\nVII. Benediction and Personal Greetings [13:20-25]\nObservations/Notes\n\nThe following is a statement of opinion, which is outside the realm of strict Biblical interpretation. It may be wrong and is subject to change as often as I feel is appropriate: While we cannot positively pin-point the author of this book based on the text, I do believe we can rule out at least one author that is popularly believed to have written this book: Paul. Many argue that Paul wrote the book of Hebrews and I strongly disagree based on Hebrews 2:3. In this verse, the author groups himself with the audience in being second generation Christians who heard the good news of salvation, not directly from the Lord, but from first generation believers who had heard it from God.\nThere are some difficult theological and interpretive challenges with the book of Hebrews. One of the more well-known passages in Hebrews 6:1-8 where it seems to say that it is possible to be truly saved and to then fall away. This is a big challenge for those who believe in Eternal Security also known as Perseverance of the Saints (both of which describe the view that anyone who is truly saved cannot and will not fall away from the faith - which seems to be supported by passages like John 10:28 among others).\nThe letter spends no time on introduction begins with some potent theology. In this way, it reminds me of John 1. While abrupt, realize that the first two and half verses (according to my outline above) are foundational for the view of Christ that is laid out in the rest of the book of Hebrews.\n\n"},"new_testament/general_epistles/james.html":{"url":"new_testament/general_epistles/james.html","title":"James","keywords":"","body":"James\nAuthorship and Audience\nThe author of this letter is James (vs.1), most likely James the half-brother of Jesus (for more details on this, see the observations). This letter was written \"to the twelve tribes who are dispersed abroad\" which I believe to mean Jews (likely believers based on the repeated use of \"my brethren\" throughout the book) who were scattered throughout the Roman empire.\nDate and Context\nAssuming the letter was truly written by James, the half-brother of Jesus, it must have been finished before his martyrdom in 62 AD. Also, there is no mention of the Jerusalem Council in this book so it is distinctly possible that this book was written before the Jerusalem Council which is described in Acts 15 and likely occurred around 50 AD. Thus, the book may have been written some time before 50 AD and at latest before 62 AD. If the book were indeed written before 50 A.D., it is likely chronologically the earliest book from the New Testament to have been written.\nTheme(s)\n\nChristian Wisdom. In this book, James both provides and describes Christian wisdom. He is providing Christian wisdom when he talks about how to live as believers in different situations. He describes Christian wisdom itself in James 3:13-18.\n\nObservations/Notes\n\nAs to the authorship of this book, there are four people named \"James\" in the New Testament. Two of the \"James-es\" are obscure and not likely the authors of this book. Therefore, the only serious considerations for authorship are James, the half-brother of Jesus, and James, the Apostle (son of Zebedee). The Apostle James was martyred by King Herod in Acts 12:1-2 (around 44 A.D.) which is generally regarded as too early to have written this book. Therefore, the author is likely Jesus's half-brother, James.\nThis book is often called the \"Proverbs of the New Testament\" as it sounds proverbial at times and speaks about wisdom, the tongue, and money (as do the proverbs).\nJames 2:14-25, a well known passage describing the relationship between faith and works, is, for some, a difficult passage to understand in light of other passages in the Bible the clearly teach that salvation comes through faith alone (Romans 4:1-12, for example). James is often seen as contradicting Paul or as adding works to the list of necessary requirements for salvation. Rightly understood, however, the passages in which James deals with faith and works are presenting works as the necessary result of genuine faith (see the observation below of an explanation of one of the more challenging passages in this book).\nJames 2:21-24 was. for me, a particularly challenging passage. Taken on its own, it seems to say that the statement \"And Abraham believed God, and it was reckoned to him as righteousness\" from Genesis 15:6 was fulfilled only when he was about to kill Isaac on the alter (in Genesis 22). Based on Paul's argument in Romans 4:9-12 where he states that Abraham was justified as described in Genesis 15:6 before he was circumcised, and thus before he sacrificed Isaac, we can posit that either James is indeed contradicting Paul or that the word \"fulfilled\" in James 2:23 does not imply that Abraham's justification by faith was previously unfulfilled. I suggest that the latter is true and that the word \"fulfilled\" is being used to describe the clear manifestation of that which has already been fulfilled. If you think I'm stretching things too far by saying this, consider that a similar use of the word \"fulfilled\" occurs in Acts 13:33. I believe the word \"justified\" is being used in a similar manner to describe the manifestation of that which was already accomplished. In other words, both faith and works are evidence that someone has been justified.\n\n"},"new_testament/general_epistles/1_peter.html":{"url":"new_testament/general_epistles/1_peter.html","title":"1 Peter","keywords":"","body":"1 Peter\nHow to glorify God in the midst of trials.\nAuthorship and Audience\nAs claimed by the name of the letter and 1 Peter 1:1, the Apostle Peter wrote this book. The primary objection to this claim is that 1 Peter contains elements of classical Greek which is very different from 2 Peter. This can be explained, however, by 1 Peter 5:12 which suggests that Silvanus (see Acts 15:32) was as an amenuensis who helped to write 1 Peter and could have added the more sophisticated elements of Greek grammar to the letter.\n Based on 1 Peter 1:1, this letter is addressed to believers who were \"aliens\" in various places throughout modern-day Turkey. These believers were facing persecution (1 Peter 1:6), possibly as a result of Nero blaming Christians for the burning of Rome.1 Based on the references to \"Gentiles\" (2:12 and 4:3) and the Old Testament quotations (e.g. 2:6, 2:7, 3:10-12), it is most likely that Peter wrote this letter to Jewish believers.\nDate and Historical Context\nBy tradition, Peter was martyred between 65 and 68 AD. Thus, we can safely assume the letter was written in or before 65 AD. According to Tacitus, Emperor Nero started a fire in Rome in 64 AD which he blamed on Christians. This began a wave of persecution against Christians which would have lead many to flee Rome and live elsewhere, as described in 1 Peter 1:1. 1 Peter may have been written after this persecution had begun.\nLiterary Context\nThis is one of two letters we have from the Apostle Peter. Like the other epistles of the New Testament, it describes the work of Christ and its consequences for believers.\nOutline\nI argue that Peter discusses the theme in three 'dimensions' of life. First, he examines the 'vertical' dimension which captures our individual relationship with God (this is 1 Peter 1:13 - 2:10). Second, he discusses the 'horizontal' dimension that describes how an individual relates with other people (specifically unbelievers). Third, Peter examines how to live out the theme within the Church. This is significant not only because it appropriately outlines the text and provides us with a way to think about this book, but also because it reminds us that glorifying God is not a part-time job. It is something every Christian must do at all times and in all 'dimensions' of life.\n0. Greeting [1:1-2]\nI. Introduction: The Glory of our Salvation and God's Purpose for Suffering [1:3-12]\nII. Glorifying God through Holiness [1:13 - 2:10]\nIII. Glorifying God through Submission and a Godly Testimony [2:11 - 4:6]\nIV. Glorifying God within the Church [4:7 - 5:11]\nV. Final Greetings [5:12-14]\nTheological Theme\n\nHow to glorify God in the midst of trials and persecutions. One of the common words in this letter is \"glory\". It frequently refers to God's, innate glory (1 Peter 1:21, 4:11, 4:13-14, 5:10) and often describes the honor given to God by those who persevere (1:7, 2:9, 2:12, 4:11, 4:13-14). Faithful elders even receive a \"crown of glory\" (5:4). If God is working for His own glory (see Ephesians 1:3-14 and Exodus 34:14), 1 Peter is a guide on how to bring God glory, even in the midst of suffering and persecutions. This theme is clearly presented in 1 Peter 1:6-9. In the letter, Peter provides two, primary principles for how to glorify God in trials:\nA. Be holy and above reproach. One of the recurring themes throughout the letter is that believers are to be holy; that is, set apart from the world around them. 1 Peter 1:14-21, 2:9-12, 3:13-17, 4:1-6, 4:15 all make this point very clearly. In the midst of suffering, it can be tempting to give up or compromise our holiness. Peter challenges his readers to keep pursuing holiness out of a fear for God (1 Peter 1:17-19) and a desire to bring God glory even from an unbelieving world (2:11-12 and 3:13-17).\nB. Godly submission. Throughout this letter, Peter discusses how believers need to submit in many different contexts. We are to submit to \"human institutions\" (1 Peter 2:13-17), servants are to submit to their masters (2:18-25) - even \"unreasonable\" masters (2:18), wives are to submit to their husbands (3:1-6). Furthermore, young men are to submit to elders (5:5) and to God (5:6). When trials and persecutions come, it can be tempting to want to rise up and fight back against those who oppress you, but Peter admonishes us to entrust our souls to God (2:23 and 4:19) like Jesus did when He \"did not revile in return\" and \"uttered no threats\" (2:23). Patiently enduring unjust suffering \"finds favor with God\" (2:20).\n\n\nObservations\n\nThe phrase \"born again\" occurs twice in 1 Peter 1 (1 Peter 1:3 and 1:23). The only other place this phrase occurs in the Bible is John 3.\n1 Peter 1:22 - 2:3 is reminiscent of James 1:18-25 in that it describes Christians as having been \"born again\" (or \"brought forth\" in James 1:18) by the word of God.\nThere are two \"entrust\" statements in 1 Peter 2:23 and 4:19. The first describes Christ \"entrusting Himself to Him who judges righteously\" and the second encourages those suffering to \"entrust their souls to a faithful Creator\" as Christ did.\n\nNotes\n1. \"First Peter,\" Grace to You, August 18, 2016, accessed April 09, 2018, https://www.gty.org/library/bible-introductions/MSB60.\n"},"new_testament/general_epistles/2_peter.html":{"url":"new_testament/general_epistles/2_peter.html","title":"2 Peter","keywords":"","body":"2 Peter\nAuthorship and Audience\nIn terms of authorship, this book is among the most widely disputed books in the New Testament. When mentioning the book, Origen (185 - 253) notes that there were some who disputed Petrine authorship of this book. Many modern scholars concur in saying that Peter was not the author of 2 Peter. There is a good discussion of this debate in the \"Introduction\" section here. I will leave it to you to investigate these claims as there has already been much ink spilled about the subject and I have nothing more to contribute. Personally, I accept Petrine authorship for the reason discussed in the paragraph below.\nI want to make one note regarding authorship. Probably the most compelling (and certainly the most common) argument against Petrine authorship is the significant difference in the quality and character of the Greek used in 1 Peter versus that of 2 Peter. The logic goes something like: \"If the Greek used in 1 Peter and 2 Peter are so different, Peter can't have written them both\". My response would be that 1 Peter 5:12 which implies that Silvanus was an amenuensis who wrote what Peter dictated. As such, Peter, who may have been more eloquent in speech than in writing, could simply speak the things he wanted to say. Thus, it is possible that Peter authored 1 Peter by dictating to Silvanus and wrote 2 Peter with his own hand.\nAs to the audience of this book. verse one states that the audience is believers. 2 Peter 3:1 likely refers to 1 Peter, so it is reasonable to assume that the audience of 2 Peter had received or was familiar with 1 Peter (see Authorship and Audience section for that book). 2 Peter 3:15 also notes that the audience had received a letter from Paul at one point. Although we don't know of any Pauline letter addressed to believers in the churches mentioned as the audience of 1 Peter, it could be that Paul's letters were passed around to those churches or that Paul had written other letters of which we are not aware.\nDate and Context\nThe Roman Emperor Nero died in 68 AD. If tradition is correct in claiming that Peter was martyred by Nero, the letter must have been written before or during 68 AD. 2 Peter 1:14 shows that Peter thought his death was imminent which dates the letter shortly before or during 68 AD at the latest.\nLiterary Context\n2 Peter has a lot of connections with other letters in the New Testament. 2 Peter is the second letter that Peter wrote (2 Peter 3:1), some of its themes and content echo Jude, and it references Paul's letters (3:15-16). Like many of the letters written later in an Apostle's life, it has a distinctly 'final' feel to it in that it feels like reading the last instructions from a father to his children (e.g. 2 Peter 1:12-15).\nOutline\n0. Introduction [1:1-11]\n\nA. Greeting [1:1]\nB. Admonition to Grow [1:2-11]\n\nI. Thesis: Remembering the Important Things [1:12-15]\nII. Characteristics of True Revelation [1:16-21]\nIII. Characteristics of False Teaching and Teachers [2]\nIV. Reiteration of Thesis [3:1-2]\nV. Christ's Return [3:3-13]\nVI. Closing Admonitions [3:14-18]\nThemes\nI believe that 2 Peter 3:1-2 and 3:17-18 sufficiently summarize the themes of this book.\n3:1-2: \"This is now, beloved, the second letter I am writing to you in which I am stirring up your sincere mind by way of reminder, that you should remember the words spoken beforehand by the holy prophets and commandment of the Lord and Savior spoken by your apostles.\"\n3:17-18a: \"You therefore, beloved, knowing this beforehand, be on your guard so that you are not carried away by the error of unprincipled men and fall from your own steadfastness, but grow in the grace and knowledge of our Lord and Savior Jesus Christ.\"\n\nGuard against false teaching. Following Christ requires that we are constantly guarding ourselves against falsehood and the lies that would draw us away from Christ. In this letter, Peter spends time detailing specific details about false teaching so that his readers can be equipped to detect and avoid false teaching. It is no small matter to Peter and it should not be to us either.\nGrow in Christ. If we are to avoid false teaching about Christ, we are also supposed to pursue and grow in the truth about Christ (see 2 Peter 3:18 and 1:5-8).\nThe importance of divine revelation. As Peter addresses false teaching and the necessity of growing in knowledge of Christ, he presents divine revelation, whether Old Testament scripture or eye-witness accounts from the Apostles, as the necessary foundation for both of these actions (2 Peter 1:16-21 and 3:1-2). According to Peter, correctly interpreting scripture is a critical step in growing in Christ and avoiding false teaching (see Peter's mention of Paul in 3:15-17).\nThe importance of remembering. I would be remiss if I did not mention that \"remembering\" is a critical theme of this book. One of Peter's major gaols for this book was the remind his readers of the truths they already knew ( see 2 Peter 1:12-15 and 3:1-2).\n\nObservations\n\nUnlike 1 Peter, there are very few, Old Testament quotations in 2 Peter.\n\n"},"new_testament/general_epistles/1_john.html":{"url":"new_testament/general_epistles/1_john.html","title":"1 John","keywords":"","body":"1 John\nAuthorship and Audience\nBy the testimony of the early Church, the Apostle John was the author of this book. Internally (that is, within the book itself), this is supported by the authority with which the author writes. While the audience is not mentioned by name, it is clear that the Apostle John knew his audience very well. The repeated references to \"children\", \"little children\", and \"beloved\" are evidence of this.\nDate and Context\nBecause there are no references to historical events at the time the book was written, this book is difficult to date. Because John is addressing what appears to be an early form of Gnosticism in this letter, it is usually dated toward the end of John's life between 90 and 95 AD.\nTheme(s)\n\nQUESTIONS: What does it look like to have fellowship with God? and How can we be sure that we have fellowship with God? Based on the introduction to 1 John (1:1-4) and the thesis given in 5:13, I believe the primary purpose for this book is to detail what it looks like to have fellowship with God and how to know with certainty that we have this fellowship.\nPRINCIPLE 1: Like Father, Like Son. To answer the question, John assumes the following principle: Like Father, Like Son. That is: a child will naturally act like his/her parents. This is true of our biological families and, as described in this book, it is also true of our spiritual sonship with God. Simply put, if we are children of God, we will naturally display (to an extent appropriate with our position as creatures) the same attributes found in God. If God is kind and loving, the children of God should likewise be kind and loving. If God is not kind or loving, the children of God should be neither kind nor loving. Assuming this principle is true, the critical question now becomes: What are the attributes of God? with a specific view towards those attributes which are to be displayed in His children. This question is answered by principles two and three given below.\nPRINCIPLE 2: God is Light. God's essential Holiness (described as \"light\" in 1:5) is identified by the Apostle John as one of the attributes of God which must be displayed in His children (1:6-7).\nPRINCIPLE 3: God is Love. Like God's Holiness mentioned in the previous point, the fact that God is love forms the foundation for John's argument that the one who does not love, does not have fellowship with the God who is love (4:8). In other words, those who have fellowship with God will love because God, their father, also loved.\nANSWER: Fellowship with God looks like displaying and pursuing God's holiness and love as His children. If we are truly children of God, we will live like our Heavenly Father. Increasingly living in this way gives us the confidence that we are true children of God and have fellowship with Him.\n\nObservations/Notes\n\nThe opening verses (1:1-4) are reminiscent of John 1:1-5.\nThe reason why John wrote the letter given in 5:13 is very similar to the one given in John 20:31.\nIt is interesting that in the Gospel of John, Jesus's \"I am\" statements are recorded and in this book there are two \"God is\" statements (\"God is Light\" (1:5) and \"God is love\" (4:8 and 16)).\nIn my opinion, this book is one of the most difficult books to outline. John is very repetitive and there are numerous topics that are brought up throughout the book which makes it hard to outline. For the time being, I am not going to publish an outline for this book as I do not think any the outlines I have come up with are sufficient to accurately capture this book.\nThere are some apparent contradictions in this book, especially regarding sin in the life of the believer. For example, John says that \"No one who abides in Him sins\" (3:6) while he earlier (2:1) makes it clear that it is possible for true believers to sin. In most English translations, the word for \"sin\" is the same in both verses. In the Greek, however, the verb \"sin\" in 2:1 (\"ἁμάρτητε\") is in the Aorist) tense while the verb in 3:6 (\"ἁμαρτάνει\") is in the present tense. This implies that the two references to \"sin\" are not meant in the same sense. The reference in 2:1 describes the discrete action of sin without reference to the process of sinning or the consequences. The reference in 3:6 describes current sin (with the implication that sin is common and a habitual practice).\n\n"},"new_testament/general_epistles/2_john.html":{"url":"new_testament/general_epistles/2_john.html","title":"2 John","keywords":"","body":"2 John\nAuthorship and Audience\nThe text refers to the sender as \"the elder\" (vs. 1) and to the recipient as the \"chosen lady and her children\". Based on the testimony of tradition and the similarities between this letter and 1 John, it is very likely that the author is the Apostle John. There is some debate about the identity of this \"chosen lady\". Some argue she is likely a reference to the church, others argue she was a literal woman. Both of these views are possible so, until proven otherwise, I choose to hold the most simple, literal view that the lady is referring to a literal woman.\nDate and Context\nAccording to tradition, the Apostle John served and died in Ephesus toward the later part of his life. It is likely that this letter was written from Ephesus sometime around 90 AD.\nTheme(s)\n\nDiscerning Love Rejects False Teachers. If we are commanded to love one another, does this love manifest itself in the same way toward those who deny that Christ came in the flesh and those who accept the truth of Christ? John's answer is emphatically \"No!\". The love between believers is different because both parties acknowledge God's commands (see verse 6). A right, loving response to those teaching a false gospel is to not support him/her in any way which would make you participant \"in his evil deeds\" (11).\n\nOutline\n0. Introduction [1-3]\nI. Love One Another [4-6]\nII. Identifying and Relating to False Teachers [7-11]\nIII. Conclusion [12-13]\nObservations/Notes\n\nThis is a short book. In verse 12, John mentions that he does not want to write them with \"paper and ink\" possibly because he was running low on resources and hoped to see them in person soon. He closes 3 John with a similar phrase (3 John 13).\nThis book is reminiscent of 1 John as it contains many of the same phrases in the first six verses.\n\"Truth\" is a word that is commonly used throughout this book as well as 3 John. The Apostle John is glad to see believers walking in the truth and responding appropriately to the truth in obedience.\nLike 3 John, this book emphasizes the importance and significance of service rendered to those who are proclaiming the truth (or a false 'truth'). It is very important who you support financially, in prayer, and in hospitality. You have the choice of being \"fellow workers with the truth\" (3 John 8) or being one who \"participates in his evil deeds\" (2 John 11). Discernment is an essential attribute of true, God honoring love.\n\n"},"new_testament/general_epistles/3_john.html":{"url":"new_testament/general_epistles/3_john.html","title":"3 John","keywords":"","body":"3 John\nAuthorship and Audience\nAccording to verse 1, this letter was written by \"the elder\", likely a reference to the Apostle John (see notes on 2 John for more on this). The letter is addressed to a specific person named Gaius. This was a common name in Bible times also used in Acts 19:29, 20:4, Romans 16:23, and 1 Corinthians 1:14. I see no indication that the Gaius to whom this book is addressed is the same person mentioned in any of these other passages.\nDate and Context\nLike 2 John, this book was likely written late in the Apostle John's life as he served in Ephesus around 90 AD.\nTheme(s)\n\nFaithfully Support/Receive Those Who Are Preaching and Teaching the Truth. In this book, Gaius is encouraged to continue supporting and receiving those who are teaching the truth because, in doing so, he is proving himself to be a \"fellow worker\" (8). Two men, Diotrephes and Demetrius, are mentioned by name as examples of incorrect and correct responses to the true, respectively.\n\nOutline\n0. Introduction [1-4]\nI. Support/Receive Those Teaching Truth [5-8]\nII. Two Case Studies [9-12]\n\nA. Prideful/Wrong Response to the Truth: Diotrephes [9-10]\nB. The Principle: Imitate the Good and Godly [10]\nC. Correct Response to the Truth: Demetrius [12]\n\nIII. Conclusion [13-15]\nObservations/Notes\n\nThis book is short. In verse 13, the Apostle John mentions that he will not write to them with \"pen and ink\", but hopes to see them face to face soon. He closed 2 John with a similar phrase (2 John 12).\nVerse 8 is encouraging to both those who are proclaiming the true Gospel and those who support them. Both people are partners and fellow workers towards the same end: proclamation of Truth.\n\"Truth\" is a word that is commonly used throughout this book as well as 2 John. The Apostle John is glad to see believers walking in the truth and responding appropriately to the truth in obedience.\n\n"},"new_testament/general_epistles/jude.html":{"url":"new_testament/general_epistles/jude.html","title":"Jude","keywords":"","body":"Jude\nAuthorship and Audience\nBased on tradition and internal evidence, Jude, the brother of Jesus (Mark 6:3), is the author of this book (vs. 1a). In verse seventeen of this letter, the author differentiates himself from the other Apostles, thus implying that the author was not the Apostle Judas, but Judas, Jesus' brother. The letter is addressed broadly to those who are \"called beloved in God the Father, kept for Jesus Christ...\" (1b). Based on the references to the Old Testament stories and even stories from the Book of Enoch (verses 9 and 14-15), it is possible the audience is Jewish believers with whom these stories would have resonated.\nDate and Context\nBased on the similarities with 2 Peter, this book was likely written shortly after that book. Thus, sometime between 65 and 80 A.D. is most likely.\nTheme(s)\n\nContending Earnestly for the Faith. This book encourages its audience to contend for the faith by identifying the \"hidden reefs\" (vs. 12), avoiding their teaching and practice (20-21), and saving others from their destructive teachings and practice (22-23).\nThe inevitable judgement coming on those who turn the gospel of God into licentiousness and deny Jesus Christ. As described in this book, judgement against those who reject Christ and live as \"unreasoned animals\" (10) is inevitable. It has occurred in the past (see 5-7 and 14-16) and will occur again as such people are already \"marked out for this condemnation\" (4).\n\nOutline\n0. Introduction [1-2]\nI. The Challenge: Contend Earnestly for the Faith Against Unbelief and Immorality [3-4]\nII. God's History of Judging Sin [5-7]\nIII. The Nature of Those Who Pursue Licentiousness [8-13]\nIV. Past Testimony About Such Men [14-16]\nV. Present Testimony About Such Men [17-19]\nVI. Exhortation and Instruction for Believers [20-23]\nVII. Closing Doxology [24-25]\nObservations/Notes\n\nVerse 9 contains a quote from the Book of Enoch to show the respect that even Michael, the archangel, has for \"angelic majesties\".\nVerses 14 and 15 also contain a quote from the Book of Enoch that describes the fate of those \"ungodly persons who turn the grace of our God into licentiousness and deny our only Master and Lord, Jesus Christ\" (vs 4).\nThese references to the Book of Enoch do not imply that the Book of Enoch should be included in the canon or that the Book of Enoch was divinely inspired. These are simply a useful stories that, ostensibly, would have been familiar to the original audience.\nThis book contains much in common with 2 Peter. The use of Old Testament stories to highlight God's judgement (2 Peter 2:4-10a), reviling of angelic authorities (2 Peter 2:10b-11), living unreasoned lives based on instinct like an animal (2 Peter 2:12), and vivid metaphors (2 Peter 2:17) are all topics/characteristics shared by both 2 Peter and Jude. In fact, Jude 18 is almost a direct quote from 2 Peter 3:3.\nVerse 12 and 13 contain some of the most vivid imagery anywhere in the Bible. Jude uses such clear, imaginative metaphors to describe those who deny Jesus Christ and pursue licentiousness.\n\n"}}} \ No newline at end of file diff --git a/themes/hugo-theme-cactus-plus/.gitignore b/themes/hugo-theme-cactus-plus/.gitignore new file mode 100644 index 0000000..958340e --- /dev/null +++ b/themes/hugo-theme-cactus-plus/.gitignore @@ -0,0 +1,12 @@ +# Hugo default output directory +/public + +## OS Files +# Windows +Thumbs.db +ehthumbs.db +Desktop.ini +$RECYCLE.BIN/ + +# OSX +.DS_Store diff --git a/themes/hugo-theme-cactus-plus/CHANGELOG b/themes/hugo-theme-cactus-plus/CHANGELOG new file mode 100644 index 0000000..c962b4c --- /dev/null +++ b/themes/hugo-theme-cactus-plus/CHANGELOG @@ -0,0 +1,5 @@ +## 2017.12.09 Version 1.0 + +- [x] Support twitter card. +- [x] Remove name in `.Site.Params`. It's duplicate with `.Site.title`. +- [x] Add `author` in `.Site.Params`. diff --git a/themes/hugo-theme-cactus-plus/LICENSE.md b/themes/hugo-theme-cactus-plus/LICENSE.md new file mode 100644 index 0000000..a261a9f --- /dev/null +++ b/themes/hugo-theme-cactus-plus/LICENSE.md @@ -0,0 +1,22 @@ +The MIT License (MIT) + +Copyright (c) 201-present [nodejh](http://nodejh.com) + +Permission is hereby granted, free of charge, to any person obtaining +a copy of this software and associated documentation files (the +"Software"), to deal in the Software without restriction, including +without limitation the rights to use, copy, modify, merge, publish, +distribute, sublicense, and/or sell copies of the Software, and to +permit persons to whom the Software is furnished to do so, subject to +the following conditions: + +The above copyright notice and this permission notice shall be +included in all copies or substantial portions of the Software. + +THE SOFTWARE IS PROVIDED "AS IS", WITHOUT WARRANTY OF ANY KIND, +EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO THE WARRANTIES OF +MERCHANTABILITY, FITNESS FOR A PARTICULAR PURPOSE AND +NONINFRINGEMENT. IN NO EVENT SHALL THE AUTHORS OR COPYRIGHT HOLDERS BE +LIABLE FOR ANY CLAIM, DAMAGES OR OTHER LIABILITY, WHETHER IN AN ACTION +OF CONTRACT, TORT OR OTHERWISE, ARISING FROM, OUT OF OR IN CONNECTION +WITH THE SOFTWARE OR THE USE OR OTHER DEALINGS IN THE SOFTWARE. diff --git a/themes/hugo-theme-cactus-plus/README.md b/themes/hugo-theme-cactus-plus/README.md new file mode 100644 index 0000000..24da5e7 --- /dev/null +++ b/themes/hugo-theme-cactus-plus/README.md @@ -0,0 +1,119 @@ +# Hugo Theme Cactus Plus + +[English Document](https://github.com/nodejh/hugo-theme-cactus-plus/blob/master/README.md) | [中文文档](https://github.com/nodejh/hugo-theme-cactus-plus/blob/master/README_zh-cn.md) + +Cactus Plus is a minimalistic theme for bloggers based on the theme named [Cactus](https://github.com/digitalcraftsman/hugo-cactus-theme). + +**Features** + ++ **More beautiful style** ++ **Tags page** ++ **Archive page** ++ **[Disqus](https://disqus.com/) comment-system** ++ **Both Google Analytics and Baidu Analytics for site analytics.** ++ **Table of Content** ++ **Twitter Card** + +Here's the link to online demo: [http://nodejh.com](http://nodejh.com). + + + + +- [Hugo Theme Cactus Plus](#hugo-theme-cactus-plus) + - [Screenshot](#screenshot) + - [Installation](#installation) + - [Example Site](#example-site) + - [Posts Summary](#posts-summary) + - [About page](#about-page) + - [Avatar](#avatar) + - [Hide pages](#hide-pages) + - [Disqus](#disqus) + - [Social link icons](#social-link-icons) + - [Nearly finished](#nearly-finished) + - [License](#license) + + + +## Screenshot + +**home page** + +![Screenshot](https://github.com/nodejh/hugo-theme-cactus-plus/blob/master/images/screenshot.png) + +**tags page** + +![Screenshot](https://github.com/nodejh/hugo-theme-cactus-plus/blob/master/images/tags.png) +**archive page** + +![Screenshot](https://github.com/nodejh/hugo-theme-cactus-plus/blob/master/images/archive.png) + +## Installation + +First clone the theme to your themes directory: + +``` +$ cd themes +$ git clone https://github.com/nodejh/hugo-theme-cactus-plus.git +``` + +Take a look inside the [`exampleSite`](https://github.com/nodejh/hugo-theme-cactus-plus/tree/master/exampleSite) folder of this theme. You'll find a file called [`config.toml`](https://github.com/nodejh/hugo-theme-cactus-plus/blob/master/exampleSite/config.toml). + +To use it, copy the [`config.toml`](https://github.com/nodejh/hugo-theme-cactus-plus/blob/master/exampleSite/config.toml) in the root folder of your Hugo site. Feel free to change strings as you like to customize your website. + +And you may replace your site `archetypes/default.md` with [`hugo-theme-cactus-plus/archetypes/default.md`](https://github.com/nodejh/hugo-theme-cactus-plus/tree/master/archetypes/default.md) + +For more information read the official [setup guide](//gohugo.io/overview/installing/) of Hugo. + +## Example Site + +There is an example site with config file and markdown files in [`exampleSite`](https://github.com/nodejh/hugo-theme-cactus-plus/tree/master/exampleSite) directory. + +## Posts Summary + +Summary will show follow the post title title in home page. + +And if you want to use description property that in post's fromt matter to instated of post's content summary, set `useDescriptionReplaceSummary = true`. + +To use the content summary, you may add the `` summary divider where you want to split the article alternatively. For org content, use # more where you want to split the article. Content that comes before the summary divider will be used as that content’s summary.By default, Hugo automatically takes the first 70 words of your content as its summary. See also [https://gohugo.io/content-management/summaries/](https://gohugo.io/content-management/summaries/). + +## About page + +Use the about page to introduce yourself to your visitors. You can customize the content as you like in the `/content/about/_index.md`. + +## Avatar + +Furthermore, you should replace the [avatar placeholder](https://github.com/nodejh/hugo-theme-cactus-plus/blob/master/static/images/) with a great image of yourself. + +## Hide pages + +Pages can be hidden and don't appear in the post list on the homepage if you add the variable `hidden = true` to the frontmatter. This allows you to link from elsewhere, i.e. just the menu. + +## Disqus + +This theme features a comment system powered by Disqus. Just add your Disqus-shortname to the [`config.toml`](https://github.com/nodejh/hugo-theme-cactus-plus/blob/master/exampleSite/config.toml) and set `enableDisqus = true`, then let readers respond to your blog posts. + + +## Social link icons + +You can add a social link panel in the footer by adding entries to the `social` block in the [`config.toml`](https://github.com/nodejh/hugo-theme-cactus-plus/blob/master/exampleSite/config.toml). You can choose between two icon fonts: + +- [Font awesome](https://fortawesome.github.io/Font-Awesome/) or +- [Mono social icons](https://github.com/drinchev/monosocialiconsfont) + +Assign either `font-awesome` or `mono-social` to the `iconFont` variable. The Mono social icons offer three styles of icons: -circle, rounded, or default (empty). + + +## Nearly finished + +In order to see your site in action, run Hugo's built-in local server. + +``` +$ hugo server +``` + +Now enter [`localhost:1313`](http://localhost:1313) in the address bar of your browser. + + +## License + +This theme is released under the MIT license. For more information read the [license](https://github.com/nodejh/hugo-theme-cactus-plus/blob/master/LICENSE.md). diff --git a/themes/hugo-theme-cactus-plus/README_zh-cn.md b/themes/hugo-theme-cactus-plus/README_zh-cn.md new file mode 100644 index 0000000..98381b0 --- /dev/null +++ b/themes/hugo-theme-cactus-plus/README_zh-cn.md @@ -0,0 +1,139 @@ +# Hugo Theme Cactus Plus + +[English Document](https://github.com/nodejh/hugo-theme-cactus-plus/blob/master/README.md) | [中文文档](https://github.com/nodejh/hugo-theme-cactus-plus/blob/master/README_zh-cn.md) + +Cactus Plus 是在 [Cactus](https://github.com/digitalcraftsman/hugo-cactus-theme) 更改的一个简约主题。 + +**特点** + ++ **更漂亮的样式** ++ **添加了标签页** ++ **添加了归档页** ++ **集成了 [Disqus](https://disqus.com/) 评论系统** ++ **提供了 Google Analytics 和百度统计** ++ **文章目录** ++ **Twitter Card** + +示例网站: [http://nodejh.com](http://nodejh.com)。 + + + + + + +- [Hugo Theme Cactus Plus](#hugo-theme-cactus-plus) + - [截图](#截图) + - [安装](#安装) + - [示例站点](#示例站点) + - [文章摘要](#文章摘要) + - [关于页面](#关于页面) + - [头像](#头像) + - [隐藏页面](#隐藏页面) + - [Disqus 评论](#disqus-评论) + - [社交链接](#社交链接) + - [部署主题](#部署主题) + - [License](#license) + + + +## 截图 + +**首页** + +![Screenshot](https://github.com/nodejh/hugo-theme-cactus-plus/blob/master/images/screenshot.png) + +**标签页** + +![Screenshot](https://github.com/nodejh/hugo-theme-cactus-plus/blob/master/images/tags.png) + +**归档页** + +![Screenshot](https://github.com/nodejh/hugo-theme-cactus-plus/blob/master/images/archive.png) + +## 安装 + +首先进入 `hugo` 的站点目录运行下面的命令: + +``` +$ cd themes +$ git clone https://github.com/nodejh/hugo-theme-cactus-plus.git +``` + +本主题提供了一个示例配置文件是 [`exampleSite`](https://github.com/nodejh/hugo-theme-cactus-plus/tree/master/exampleSite) 目录里的 [`config.toml`](https://github.com/nodejh/hugo-theme-cactus-plus/blob/master/exampleSite/config.toml) 文件。 + +配置文件中对大部分配置都有详细的注释说明,复制该文件到站点目录下,根据自己的情况修改即可。 + +然后可能你还需要用 [`hugo-theme-cactus-plus/archetypes/default.md`](https://github.com/nodejh/hugo-theme-cactus-plus/tree/master/archetypes/default.md) 替换你的项目中的 `archetypes/default.md`。 + +更多安装信息查看 Hugo 官方文档 [setup guide](//gohugo.io/overview/installing/)。 + +## 示例站点 + +[`exampleSite`](https://github.com/nodejh/hugo-theme-cactus-plus/tree/master/exampleSite) 是本主题的一个示例站点,里面有配置文件、关于页面的一些示例。 + + +## 文章摘要 + +Summary will show follow the post title title in home page. + +摘要会显示在首页的文章标题下面。 + +如果你想用文章头信息中的 `description` 属性代替文章内容摘要,将 `useDescriptionReplaceSummary` 设置为 `true` 即可。 + +如果要使用文章内容摘要,你可能需要在文章中添加 `` 分割线来分割文章。分割线前面的字符会作为文章摘要。默认情况下,Hugo 会截取内容的前 70 个字作为摘要。查看更多 [https://gohugo.io/content-management/summaries/](https://gohugo.io/content-management/summaries/). + +## 关于页面 + +使用关于页面首先要在你的站点目录的 `content` 目录下创建一个 `about` 目录,然后再创建一个 `_index.md` 文件,编写该文件即可。 + +你也可以参考本主题示例站点中的关于页:[`exampleSite/content/about/index.md`](https://github.com/nodejh/hugo-theme-cactus-plus/blob/master/exampleSite/content/about/index.md)。 + +## 头像 + +你需要将 [images](https://github.com/nodejh/hugo-theme-cactus-plus/blob/master/static/images/) 目录下的 `avatar.png`、`avatar@2x.png` 和 `favicon.ico` 都替换为你自己的图像。 + + +## 隐藏页面 + +如果你不想让一个页面出现在文章列表中,只需要在 markdown 文件的 `frontmatter` 中添加 `hidden = true` 即可。 + +然后你可以在其他任何地方通过链接来引用该页面,如在菜单中放置一个链接。 + +关于页面就是这么实现的。 + + +## Disqus 评论 + +本主题提供两种评论系统,Disqus 和多说。使用 Disqus 评论需要在 [`config.toml`](https://github.com/nodejh/hugo-theme-cactus-plus/blob/master/exampleSite/config.toml) 中进行设置。 + +设置 `disqusShortname` 为你的 Disqus ID,并将 `enableDisqus` 设置为 `true` 即可开启 Disqus 评论。 + +将 `enableDisqus` 设置为 `false` 则不启用 Disqus 评论。 + + +## 社交链接 + +本主题的社交链接是字体图标的样式,并放置在了页面底部。你可以通过在 `config.toml` 的 `social` 模块中修改添加你的社交链接。社交链接提供了两种字体图标,选用其中一种即可: + +- [Font awesome](https://fortawesome.github.io/Font-Awesome/) 或 +- [Mono social icons](https://github.com/drinchev/monosocialiconsfont) + +`iconFont` 变量即字体图标库,可以是 `font-awesome` 或 `mono-social`。 + +如果使用的是 `Mono social icons` 即 `iconFont = "mono-social"`,则图标还有三种可选样式:`-circle`、`rounded`、或默认 `empty`。 + + +## 部署主题 + +配置完成之后,就可以使用下面的命令来启动 hugo 服务编译 markdown 文件生成静态站点: + +``` +$ hugo server +``` + +然后在浏览器地址栏输入 [`localhost:1313`](http://localhost:1313) 来访问站点。 + + +## License + +[MIT](https://github.com/nodejh/hugo-theme-cactus-plus/blob/master/LICENSE.md) diff --git a/themes/hugo-theme-cactus-plus/archetypes/default.md b/themes/hugo-theme-cactus-plus/archetypes/default.md new file mode 100644 index 0000000..f87f0b0 --- /dev/null +++ b/themes/hugo-theme-cactus-plus/archetypes/default.md @@ -0,0 +1,7 @@ ++++ +title = "{{ replace .TranslationBaseName "-" " " | title }}" +date = {{ .Date }} +tags = [""] +categories = [""] +draft = false ++++ diff --git a/themes/hugo-theme-cactus-plus/exampleSite/config.toml b/themes/hugo-theme-cactus-plus/exampleSite/config.toml new file mode 100644 index 0000000..72a08c4 --- /dev/null +++ b/themes/hugo-theme-cactus-plus/exampleSite/config.toml @@ -0,0 +1,79 @@ +# Site settings +baseurl = "your_site_url_address" +languageCode = "en" +title = "site title" +theme = "hugo-theme-cactus-plus" +googleAnalytics = "your_google_analytics_id" +# Set the value to true if your site include CJK (Chinese, Japanese, and Korean languages) characters +hasCJKLanguage = false + +[params] + author = "site_author" + description = "Site Description" + bio = "author biography" + + twitter = "your_twitter_id" + facebook = "your_facebook_id" + + enableRSS = true + enableToc = true + + enableDisqus = true + disqusShortname = "your_disqus_short_name" + + + enableSummary = true + # Set the value to true if use description in post front matter replace content summary + useDescriptionReplaceSummary = false + + + enableGoogleAnalytics = true + enableBaiduAnalytics = false + # Set the value to your baidu analysis code if you want to use baidu analytics + baiduAnalytics = 'your_baidu_analysis_code' + + enableTwitterCard = true + # The url for twitter card image, default is avatar.png in static/images directory + twitterCardImage = "" + + # Add custom assets with their paths relative to the static folder + customCSS = [] + customJS = [] + + # The variables below are optionally too and can be used to + # translate or customize each string of the theme. + + # Navigation links + home = "" + about = "" + archive = "" + subscribe = "" + + olderPosts = "" + newerPosts = "" + copyright = "" + + # show latest posts in single page + showLatestPosts = false + readMore = "" + + # Share + enableShare = true + tweet = "" + share = "" + + # 404 page + title404 = "" + subtitle404 = "" + + # Choose a font for the social icons in the footer. Either "mono-social" or "font-awesome" + iconFont = "font-awesome" + # The social icons can be styled differently if you use mono as font - circle, rounded, or empty + socialIconStyle = "" + + +# Add additional social link entries underneath +[social] + facebook-square = "https://www.facebook.com/nodejh" + twitter-square = "https://www.twitter.com/nodejh" + github-square = "https://www.github.com/nodejh" diff --git a/themes/hugo-theme-cactus-plus/exampleSite/content/about/_index.md b/themes/hugo-theme-cactus-plus/exampleSite/content/about/_index.md new file mode 100644 index 0000000..e39b15d --- /dev/null +++ b/themes/hugo-theme-cactus-plus/exampleSite/content/about/_index.md @@ -0,0 +1,15 @@ ++++ +date = "2015-06-20T14:02:37+02:00" +title = "About" +hidden = true ++++ + +Lorem ipsum dolor sit amet, consectetur adipisicing elit. Ipsa ullam earum dolorum! Sed, perspiciatis. + +Lorem ipsum dolor sit amet, consectetur adipisicing elit. + +*** + +### Lorem ipsum dolor. + +Lorem ipsum dolor sit amet, consectetur adipisicing elit. Ea dicta corporis ad inventore itaque impedit dolor atque amet exercitationem! Veniam qui voluptas maiores vel laudantium necessitatibus, velit ducimus! Iste hic facere, accusamus fugiat enim facilis. \ No newline at end of file diff --git a/themes/hugo-theme-cactus-plus/exampleSite/content/posts/creating-a-new-theme.md b/themes/hugo-theme-cactus-plus/exampleSite/content/posts/creating-a-new-theme.md new file mode 100644 index 0000000..e96ddcd --- /dev/null +++ b/themes/hugo-theme-cactus-plus/exampleSite/content/posts/creating-a-new-theme.md @@ -0,0 +1,1137 @@ +--- +author: "Michael Henderson" +date: 2014-09-28 +linktitle: Creating a New Theme +menu: + main: + parent: tutorials +next: /tutorials/github-pages-blog +prev: /tutorials/automated-deployments +title: Creating a New Theme +description: This tutorial will show you how to create a simple theme in Hugo. +weight: 10 +--- + + +### **Introduction** + +This tutorial will show you how to create a simple theme in Hugo. + + + +I assume that you are familiar with HTML, the bash command line, and that you are comfortable using Markdown to format content. I'll explain how Hugo uses templates and how you can organize your templates to create a theme. I won't cover using CSS to style your theme. + + +We'll start with creating a new site with a very basic template. Then we'll add in a few pages and posts. With small variations on that, you will be able to create many different types of web sites. + +In this tutorial, commands that you enter will start with the "$" prompt. The output will follow. Lines that start with "#" are comments that I've added to explain a point. When I show updates to a file, the ":wq" on the last line means to save the file. + +Here's an example: + +``` +package main + +import "fmt" + +func main() { + fmt.Print("Hello") +} +``` + +> There are a few concepts that you need to understand before creating a theme. + +### Skins + +Skins are the files responsible for the look and feel of your site. It’s the CSS that controls colors and fonts, it’s the Javascript that determines actions and reactions. It’s also the rules that Hugo uses to transform your content into the HTML that the site will serve to visitors. + +You have two ways to create a skin. The simplest way is to create it in the ```layouts/``` directory. If you do, then you don’t have to worry about configuring Hugo to recognize it. The first place that Hugo will look for rules and files is in the ```layouts/``` directory so it will always find the skin. + +Your second choice is to create it in a sub-directory of the ```themes/``` directory. If you do, then you must always tell Hugo where to search for the skin. It’s extra work, though, so why bother with it? + +The difference between creating a skin in ```layouts/``` and creating it in ```themes/``` is very subtle. A skin in ```layouts/``` can’t be customized without updating the templates and static files that it is built from. A skin created in ```themes/```, on the other hand, can be and that makes it easier for other people to use it. + +The rest of this tutorial will call a skin created in the ```themes/``` directory a theme. + +Note that you can use this tutorial to create a skin in the ```layouts/``` directory if you wish to. The main difference will be that you won’t need to update the site’s configuration file to use a theme. + +### The Home Page + +The home page, or landing page, is the first page that many visitors to a site see. It is the index.html file in the root directory of the web site. Since Hugo writes files to the public/ directory, our home page is public/index.html. + +### Site Configuration File + +When Hugo runs, it looks for a configuration file that contains settings that override default values for the entire site. The file can use TOML, YAML, or JSON. I prefer to use TOML for my configuration files. If you prefer to use JSON or YAML, you’ll need to translate my examples. You’ll also need to change the name of the file since Hugo uses the extension to determine how to process it. + +Hugo translates Markdown files into HTML. By default, Hugo expects to find Markdown files in your ```content/``` directory and template files in your ```themes/``` directory. It will create HTML files in your ```public/``` directory. You can change this by specifying alternate locations in the configuration file. + +### Content + +Content is stored in text files that contain two sections. The first section is the “front matter,” which is the meta-information on the content. The second section contains Markdown that will be converted to HTML. + +#### Front Matter + +The front matter is information about the content. Like the configuration file, it can be written in TOML, YAML, or JSON. Unlike the configuration file, Hugo doesn’t use the file’s extension to know the format. It looks for markers to signal the type. TOML is surrounded by “`+++`”, YAML by “`---`”, and JSON is enclosed in curly braces. I prefer to use TOML, so you’ll need to translate my examples if you prefer YAML or JSON. + +The information in the front matter is passed into the template before the content is rendered into HTML. + +#### Markdown + +Content is written in Markdown which makes it easier to create the content. Hugo runs the content through a Markdown engine to create the HTML which will be written to the output file. + +### Template Files + +Hugo uses template files to render content into HTML. Template files are a bridge between the content and presentation. Rules in the template define what content is published, where it's published to, and how it will rendered to the HTML file. The template guides the presentation by specifying the style to use. + +There are three types of templates: single, list, and partial. Each type takes a bit of content as input and transforms it based on the commands in the template. + +Hugo uses its knowledge of the content to find the template file used to render the content. If it can’t find a template that is an exact match for the content, it will shift up a level and search from there. It will continue to do so until it finds a matching template or runs out of templates to try. If it can’t find a template, it will use the default template for the site. + +Please note that you can use the front matter to influence Hugo’s choice of templates. + +#### Single Template + +A single template is used to render a single piece of content. For example, an article or post would be a single piece of content and use a single template. + +#### List Template + +A list template renders a group of related content. That could be a summary of recent postings or all articles in a category. List templates can contain multiple groups. + +The homepage template is a special type of list template. Hugo assumes that the home page of your site will act as the portal for the rest of the content in the site. + +#### Partial Template + +A partial template is a template that can be included in other templates. Partial templates must be called using the “partial” template command. They are very handy for rolling up common behavior. For example, your site may have a banner that all pages use. Instead of copying the text of the banner into every single and list template, you could create a partial with the banner in it. That way if you decide to change the banner, you only have to change the partial template. + +## Create a New Site + +Let's use Hugo to create a new web site. I'm a Mac user, so I'll create mine in my home directory, in the Sites folder. If you're using Linux, you might have to create the folder first. + +The "new site" command will create a skeleton of a site. It will give you the basic directory structure and a useable configuration file. + +``` +$ hugo new site ~/Sites/zafta +$ cd ~/Sites/zafta +$ ls -l +total 8 +drwxr-xr-x 7 quoha staff 238 Sep 29 16:49 . +drwxr-xr-x 3 quoha staff 102 Sep 29 16:49 .. +drwxr-xr-x 2 quoha staff 68 Sep 29 16:49 archetypes +-rw-r--r-- 1 quoha staff 82 Sep 29 16:49 config.toml +drwxr-xr-x 2 quoha staff 68 Sep 29 16:49 content +drwxr-xr-x 2 quoha staff 68 Sep 29 16:49 layouts +drwxr-xr-x 2 quoha staff 68 Sep 29 16:49 static +$ +``` + +Take a look in the content/ directory to confirm that it is empty. + +The other directories (archetypes/, layouts/, and static/) are used when customizing a theme. That's a topic for a different tutorial, so please ignore them for now. + +### Generate the HTML For the New Site + +Running the `hugo` command with no options will read all the available content and generate the HTML files. It will also copy all static files (that's everything that's not content). Since we have an empty site, it won't do much, but it will do it very quickly. + +``` +$ hugo --verbose +INFO: 2014/09/29 Using config file: config.toml +INFO: 2014/09/29 syncing from /Users/quoha/Sites/zafta/static/ to /Users/quoha/Sites/zafta/public/ +WARN: 2014/09/29 Unable to locate layout: [index.html _default/list.html _default/single.html] +WARN: 2014/09/29 Unable to locate layout: [404.html] +0 draft content +0 future content +0 pages created +0 tags created +0 categories created +in 2 ms +$ +``` + +The "`--verbose`" flag gives extra information that will be helpful when we build the template. Every line of the output that starts with "INFO:" or "WARN:" is present because we used that flag. The lines that start with "WARN:" are warning messages. We'll go over them later. + +We can verify that the command worked by looking at the directory again. + +``` +$ ls -l +total 8 +drwxr-xr-x 2 quoha staff 68 Sep 29 16:49 archetypes +-rw-r--r-- 1 quoha staff 82 Sep 29 16:49 config.toml +drwxr-xr-x 2 quoha staff 68 Sep 29 16:49 content +drwxr-xr-x 2 quoha staff 68 Sep 29 16:49 layouts +drwxr-xr-x 4 quoha staff 136 Sep 29 17:02 public +drwxr-xr-x 2 quoha staff 68 Sep 29 16:49 static +$ +``` + +See that new public/ directory? Hugo placed all generated content there. When you're ready to publish your web site, that's the place to start. For now, though, let's just confirm that we have what we'd expect from a site with no content. + +``` +$ ls -l public +total 16 +-rw-r--r-- 1 quoha staff 416 Sep 29 17:02 index.xml +-rw-r--r-- 1 quoha staff 262 Sep 29 17:02 sitemap.xml +$ +``` + +Hugo created two XML files, which is standard, but there are no HTML files. + + + +### Test the New Site + +Verify that you can run the built-in web server. It will dramatically shorten your development cycle if you do. Start it by running the "server" command. If it is successful, you will see output similar to the following: + +``` +$ hugo server --verbose +INFO: 2014/09/29 Using config file: /Users/quoha/Sites/zafta/config.toml +INFO: 2014/09/29 syncing from /Users/quoha/Sites/zafta/static/ to /Users/quoha/Sites/zafta/public/ +WARN: 2014/09/29 Unable to locate layout: [index.html _default/list.html _default/single.html] +WARN: 2014/09/29 Unable to locate layout: [404.html] +0 draft content +0 future content +0 pages created +0 tags created +0 categories created +in 2 ms +Serving pages from /Users/quoha/Sites/zafta/public +Web Server is available at http://localhost:1313 +Press Ctrl+C to stop +``` + +Connect to the listed URL (it's on the line that starts with "Web Server"). If everything is working correctly, you should get a page that shows the following: + +``` +index.xml +sitemap.xml +``` + +That's a listing of your public/ directory. Hugo didn't create a home page because our site has no content. When there's no index.html file in a directory, the server lists the files in the directory, which is what you should see in your browser. + +Let’s go back and look at those warnings again. + +``` +WARN: 2014/09/29 Unable to locate layout: [index.html _default/list.html _default/single.html] +WARN: 2014/09/29 Unable to locate layout: [404.html] +``` + +That second warning is easier to explain. We haven’t created a template to be used to generate “page not found errors.” The 404 message is a topic for a separate tutorial. + +Now for the first warning. It is for the home page. You can tell because the first layout that it looked for was “index.html.” That’s only used by the home page. + +I like that the verbose flag causes Hugo to list the files that it's searching for. For the home page, they are index.html, _default/list.html, and _default/single.html. There are some rules that we'll cover later that explain the names and paths. For now, just remember that Hugo couldn't find a template for the home page and it told you so. + +At this point, you've got a working installation and site that we can build upon. All that’s left is to add some content and a theme to display it. + +## Create a New Theme + +Hugo doesn't ship with a default theme. There are a few available (I counted a dozen when I first installed Hugo) and Hugo comes with a command to create new themes. + +We're going to create a new theme called "zafta." Since the goal of this tutorial is to show you how to fill out the files to pull in your content, the theme will not contain any CSS. In other words, ugly but functional. + +All themes have opinions on content and layout. For example, Zafta uses "post" over "blog". Strong opinions make for simpler templates but differing opinions make it tougher to use themes. When you build a theme, consider using the terms that other themes do. + + +### Create a Skeleton + +Use the hugo "new" command to create the skeleton of a theme. This creates the directory structure and places empty files for you to fill out. + +``` +$ hugo new theme zafta + +$ ls -l +total 8 +drwxr-xr-x 2 quoha staff 68 Sep 29 16:49 archetypes +-rw-r--r-- 1 quoha staff 82 Sep 29 16:49 config.toml +drwxr-xr-x 2 quoha staff 68 Sep 29 16:49 content +drwxr-xr-x 2 quoha staff 68 Sep 29 16:49 layouts +drwxr-xr-x 4 quoha staff 136 Sep 29 17:02 public +drwxr-xr-x 2 quoha staff 68 Sep 29 16:49 static +drwxr-xr-x 3 quoha staff 102 Sep 29 17:31 themes + +$ find themes -type f | xargs ls -l +-rw-r--r-- 1 quoha staff 1081 Sep 29 17:31 themes/zafta/LICENSE.md +-rw-r--r-- 1 quoha staff 0 Sep 29 17:31 themes/zafta/archetypes/default.md +-rw-r--r-- 1 quoha staff 0 Sep 29 17:31 themes/zafta/layouts/_default/list.html +-rw-r--r-- 1 quoha staff 0 Sep 29 17:31 themes/zafta/layouts/_default/single.html +-rw-r--r-- 1 quoha staff 0 Sep 29 17:31 themes/zafta/layouts/index.html +-rw-r--r-- 1 quoha staff 0 Sep 29 17:31 themes/zafta/layouts/partials/footer.html +-rw-r--r-- 1 quoha staff 0 Sep 29 17:31 themes/zafta/layouts/partials/header.html +-rw-r--r-- 1 quoha staff 93 Sep 29 17:31 themes/zafta/theme.toml +$ +``` + +The skeleton includes templates (the files ending in .html), license file, a description of your theme (the theme.toml file), and an empty archetype. + +Please take a minute to fill out the theme.toml and LICENSE.md files. They're optional, but if you're going to be distributing your theme, it tells the world who to praise (or blame). It's also nice to declare the license so that people will know how they can use the theme. + +``` +$ vi themes/zafta/theme.toml +author = "michael d henderson" +description = "a minimal working template" +license = "MIT" +name = "zafta" +source_repo = "" +tags = ["tags", "categories"] +:wq + +## also edit themes/zafta/LICENSE.md and change +## the bit that says "YOUR_NAME_HERE" +``` + +Note that the the skeleton's template files are empty. Don't worry, we'll be changing that shortly. + +``` +$ find themes/zafta -name '*.html' | xargs ls -l +-rw-r--r-- 1 quoha staff 0 Sep 29 17:31 themes/zafta/layouts/_default/list.html +-rw-r--r-- 1 quoha staff 0 Sep 29 17:31 themes/zafta/layouts/_default/single.html +-rw-r--r-- 1 quoha staff 0 Sep 29 17:31 themes/zafta/layouts/index.html +-rw-r--r-- 1 quoha staff 0 Sep 29 17:31 themes/zafta/layouts/partials/footer.html +-rw-r--r-- 1 quoha staff 0 Sep 29 17:31 themes/zafta/layouts/partials/header.html +$ +``` + + + +### Update the Configuration File to Use the Theme + +Now that we've got a theme to work with, it's a good idea to add the theme name to the configuration file. This is optional, because you can always add "-t zafta" on all your commands. I like to put it the configuration file because I like shorter command lines. If you don't put it in the configuration file or specify it on the command line, you won't use the template that you're expecting to. + +Edit the file to add the theme, add a title for the site, and specify that all of our content will use the TOML format. + +``` +$ vi config.toml +theme = "zafta" +baseurl = "" +languageCode = "en-us" +title = "zafta - totally refreshing" +MetaDataFormat = "toml" +:wq + +$ +``` + +### Generate the Site + +Now that we have an empty theme, let's generate the site again. + +``` +$ hugo --verbose +INFO: 2014/09/29 Using config file: /Users/quoha/Sites/zafta/config.toml +INFO: 2014/09/29 syncing from /Users/quoha/Sites/zafta/themes/zafta/static/ to /Users/quoha/Sites/zafta/public/ +INFO: 2014/09/29 syncing from /Users/quoha/Sites/zafta/static/ to /Users/quoha/Sites/zafta/public/ +WARN: 2014/09/29 Unable to locate layout: [404.html theme/404.html] +0 draft content +0 future content +0 pages created +0 tags created +0 categories created +in 2 ms +$ +``` + +Did you notice that the output is different? The warning message for the home page has disappeared and we have an additional information line saying that Hugo is syncing from the theme's directory. + +Let's check the public/ directory to see what Hugo's created. + +``` +$ ls -l public +total 16 +drwxr-xr-x 2 quoha staff 68 Sep 29 17:56 css +-rw-r--r-- 1 quoha staff 0 Sep 29 17:56 index.html +-rw-r--r-- 1 quoha staff 407 Sep 29 17:56 index.xml +drwxr-xr-x 2 quoha staff 68 Sep 29 17:56 js +-rw-r--r-- 1 quoha staff 243 Sep 29 17:56 sitemap.xml +$ +``` + +Notice four things: + +1. Hugo created a home page. This is the file public/index.html. +2. Hugo created a css/ directory. +3. Hugo created a js/ directory. +4. Hugo claimed that it created 0 pages. It created a file and copied over static files, but didn't create any pages. That's because it considers a "page" to be a file created directly from a content file. It doesn't count things like the index.html files that it creates automatically. + +#### The Home Page + +Hugo supports many different types of templates. The home page is special because it gets its own type of template and its own template file. The file, layouts/index.html, is used to generate the HTML for the home page. The Hugo documentation says that this is the only required template, but that depends. Hugo's warning message shows that it looks for three different templates: + +``` +WARN: 2014/09/29 Unable to locate layout: [index.html _default/list.html _default/single.html] +``` + +If it can't find any of these, it completely skips creating the home page. We noticed that when we built the site without having a theme installed. + +When Hugo created our theme, it created an empty home page template. Now, when we build the site, Hugo finds the template and uses it to generate the HTML for the home page. Since the template file is empty, the HTML file is empty, too. If the template had any rules in it, then Hugo would have used them to generate the home page. + +``` +$ find . -name index.html | xargs ls -l +-rw-r--r-- 1 quoha staff 0 Sep 29 20:21 ./public/index.html +-rw-r--r-- 1 quoha staff 0 Sep 29 17:31 ./themes/zafta/layouts/index.html +$ +``` + +#### The Magic of Static + +Hugo does two things when generating the site. It uses templates to transform content into HTML and it copies static files into the site. Unlike content, static files are not transformed. They are copied exactly as they are. + +Hugo assumes that your site will use both CSS and JavaScript, so it creates directories in your theme to hold them. Remember opinions? Well, Hugo's opinion is that you'll store your CSS in a directory named css/ and your JavaScript in a directory named js/. If you don't like that, you can change the directory names in your theme directory or even delete them completely. Hugo's nice enough to offer its opinion, then behave nicely if you disagree. + +``` +$ find themes/zafta -type d | xargs ls -ld +drwxr-xr-x 7 quoha staff 238 Sep 29 17:38 themes/zafta +drwxr-xr-x 3 quoha staff 102 Sep 29 17:31 themes/zafta/archetypes +drwxr-xr-x 5 quoha staff 170 Sep 29 17:31 themes/zafta/layouts +drwxr-xr-x 4 quoha staff 136 Sep 29 17:31 themes/zafta/layouts/_default +drwxr-xr-x 4 quoha staff 136 Sep 29 17:31 themes/zafta/layouts/partials +drwxr-xr-x 4 quoha staff 136 Sep 29 17:31 themes/zafta/static +drwxr-xr-x 2 quoha staff 68 Sep 29 17:31 themes/zafta/static/css +drwxr-xr-x 2 quoha staff 68 Sep 29 17:31 themes/zafta/static/js +$ +``` + +## The Theme Development Cycle + +When you're working on a theme, you will make changes in the theme's directory, rebuild the site, and check your changes in the browser. Hugo makes this very easy: + +1. Purge the public/ directory. +2. Run the built in web server in watch mode. +3. Open your site in a browser. +4. Update the theme. +5. Glance at your browser window to see changes. +6. Return to step 4. + +I’ll throw in one more opinion: never work on a theme on a live site. Always work on a copy of your site. Make changes to your theme, test them, then copy them up to your site. For added safety, use a tool like Git to keep a revision history of your content and your theme. Believe me when I say that it is too easy to lose both your mind and your changes. + +Check the main Hugo site for information on using Git with Hugo. + +### Purge the public/ Directory + +When generating the site, Hugo will create new files and update existing ones in the ```public/``` directory. It will not delete files that are no longer used. For example, files that were created in the wrong directory or with the wrong title will remain. If you leave them, you might get confused by them later. I recommend cleaning out your site prior to generating it. + +Note: If you're building on an SSD, you should ignore this. Churning on a SSD can be costly. + +### Hugo's Watch Option + +Hugo's "`--watch`" option will monitor the content/ and your theme directories for changes and rebuild the site automatically. + +### Live Reload + +Hugo's built in web server supports live reload. As pages are saved on the server, the browser is told to refresh the page. Usually, this happens faster than you can say, "Wow, that's totally amazing." + +### Development Commands + +Use the following commands as the basis for your workflow. + +``` +## purge old files. hugo will recreate the public directory. +## +$ rm -rf public +## +## run hugo in watch mode +## +$ hugo server --watch --verbose +``` + +Here's sample output showing Hugo detecting a change to the template for the home page. Once generated, the web browser automatically reloaded the page. I've said this before, it's amazing. + + +``` +$ rm -rf public +$ hugo server --watch --verbose +INFO: 2014/09/29 Using config file: /Users/quoha/Sites/zafta/config.toml +INFO: 2014/09/29 syncing from /Users/quoha/Sites/zafta/themes/zafta/static/ to /Users/quoha/Sites/zafta/public/ +INFO: 2014/09/29 syncing from /Users/quoha/Sites/zafta/static/ to /Users/quoha/Sites/zafta/public/ +WARN: 2014/09/29 Unable to locate layout: [404.html theme/404.html] +0 draft content +0 future content +0 pages created +0 tags created +0 categories created +in 2 ms +Watching for changes in /Users/quoha/Sites/zafta/content +Serving pages from /Users/quoha/Sites/zafta/public +Web Server is available at http://localhost:1313 +Press Ctrl+C to stop +INFO: 2014/09/29 File System Event: ["/Users/quoha/Sites/zafta/themes/zafta/layouts/index.html": MODIFY|ATTRIB] +Change detected, rebuilding site + +WARN: 2014/09/29 Unable to locate layout: [404.html theme/404.html] +0 draft content +0 future content +0 pages created +0 tags created +0 categories created +in 1 ms +``` + +## Update the Home Page Template + +The home page is one of a few special pages that Hugo creates automatically. As mentioned earlier, it looks for one of three files in the theme's layout/ directory: + +1. index.html +2. _default/list.html +3. _default/single.html + +We could update one of the default templates, but a good design decision is to update the most specific template available. That's not a hard and fast rule (in fact, we'll break it a few times in this tutorial), but it is a good generalization. + +### Make a Static Home Page + +Right now, that page is empty because we don't have any content and we don't have any logic in the template. Let's change that by adding some text to the template. + +```html +$ vi themes/zafta/layouts/index.html + + + +

                                                                                                                                                    hugo says hello!

                                                                                                                                                    + + +:wq + +$ +``` + +Build the web site and then verify the results. + +``` +$ hugo --verbose +INFO: 2014/09/29 Using config file: /Users/quoha/Sites/zafta/config.toml +INFO: 2014/09/29 syncing from /Users/quoha/Sites/zafta/themes/zafta/static/ to /Users/quoha/Sites/zafta/public/ +INFO: 2014/09/29 syncing from /Users/quoha/Sites/zafta/static/ to /Users/quoha/Sites/zafta/public/ +WARN: 2014/09/29 Unable to locate layout: [404.html theme/404.html] +0 draft content +0 future content +0 pages created +0 tags created +0 categories created +in 2 ms + +$ find public -type f -name '*.html' | xargs ls -l +-rw-r--r-- 1 quoha staff 78 Sep 29 21:26 public/index.html + +$ cat public/index.html + + + +

                                                                                                                                                    hugo says hello!

                                                                                                                                                    + +``` + +#### Live Reload + +Note: If you're running the server with the `--watch` option, you'll see different content in the file: + +``` +$ cat public/index.html + + + +

                                                                                                                                                    hugo says hello!

                                                                                                                                                    + + +``` + +When you use `--watch`, the Live Reload script is added by Hugo. Look for live reload in the documentation to see what it does and how to disable it. + +### Build a "Dynamic" Home Page + +"Dynamic home page?" Hugo's a static web site generator, so this seems an odd thing to say. I mean let's have the home page automatically reflect the content in the site every time Hugo builds it. We'll use iteration in the template to do that. + +#### Create New Posts + +Now that we have the home page generating static content, let's add some content to the site. We'll display these posts as a list on the home page and on their own page, too. + +Hugo has a command to generate a skeleton post, just like it does for sites and themes. + +``` +$ hugo --verbose new post/first.md +INFO: 2014/09/29 Using config file: /Users/quoha/Sites/zafta/config.toml +INFO: 2014/09/29 attempting to create post/first.md of post +INFO: 2014/09/29 curpath: /Users/quoha/Sites/zafta/themes/zafta/archetypes/default.md +ERROR: 2014/09/29 Unable to Cast to map[string]interface{} + +$ +``` + +That wasn't very nice, was it? + +The "new" command uses an archetype to create the post file. Hugo created an empty default archetype file, but that causes an error when there's a theme. For me, the workaround was to create an archetypes file specifically for the post type. + +``` +$ vi themes/zafta/archetypes/post.md ++++ +Description = "" +Tags = [] +Categories = [] ++++ +:wq + +$ find themes/zafta/archetypes -type f | xargs ls -l +-rw-r--r-- 1 quoha staff 0 Sep 29 21:53 themes/zafta/archetypes/default.md +-rw-r--r-- 1 quoha staff 51 Sep 29 21:54 themes/zafta/archetypes/post.md + +$ hugo --verbose new post/first.md +INFO: 2014/09/29 Using config file: /Users/quoha/Sites/zafta/config.toml +INFO: 2014/09/29 attempting to create post/first.md of post +INFO: 2014/09/29 curpath: /Users/quoha/Sites/zafta/themes/zafta/archetypes/post.md +INFO: 2014/09/29 creating /Users/quoha/Sites/zafta/content/post/first.md +/Users/quoha/Sites/zafta/content/post/first.md created + +$ hugo --verbose new post/second.md +INFO: 2014/09/29 Using config file: /Users/quoha/Sites/zafta/config.toml +INFO: 2014/09/29 attempting to create post/second.md of post +INFO: 2014/09/29 curpath: /Users/quoha/Sites/zafta/themes/zafta/archetypes/post.md +INFO: 2014/09/29 creating /Users/quoha/Sites/zafta/content/post/second.md +/Users/quoha/Sites/zafta/content/post/second.md created + +$ ls -l content/post +total 16 +-rw-r--r-- 1 quoha staff 104 Sep 29 21:54 first.md +-rw-r--r-- 1 quoha staff 105 Sep 29 21:57 second.md + +$ cat content/post/first.md ++++ +Categories = [] +Description = "" +Tags = [] +date = "2014-09-29T21:54:53-05:00" +title = "first" + ++++ +my first post + +$ cat content/post/second.md ++++ +Categories = [] +Description = "" +Tags = [] +date = "2014-09-29T21:57:09-05:00" +title = "second" + ++++ +my second post + +$ +``` + +Build the web site and then verify the results. + +``` +$ rm -rf public +$ hugo --verbose +INFO: 2014/09/29 Using config file: /Users/quoha/Sites/zafta/config.toml +INFO: 2014/09/29 syncing from /Users/quoha/Sites/zafta/themes/zafta/static/ to /Users/quoha/Sites/zafta/public/ +INFO: 2014/09/29 syncing from /Users/quoha/Sites/zafta/static/ to /Users/quoha/Sites/zafta/public/ +INFO: 2014/09/29 found taxonomies: map[string]string{"category":"categories", "tag":"tags"} +WARN: 2014/09/29 Unable to locate layout: [404.html theme/404.html] +0 draft content +0 future content +2 pages created +0 tags created +0 categories created +in 4 ms +$ +``` + +The output says that it created 2 pages. Those are our new posts: + +``` +$ find public -type f -name '*.html' | xargs ls -l +-rw-r--r-- 1 quoha staff 78 Sep 29 22:13 public/index.html +-rw-r--r-- 1 quoha staff 0 Sep 29 22:13 public/post/first/index.html +-rw-r--r-- 1 quoha staff 0 Sep 29 22:13 public/post/index.html +-rw-r--r-- 1 quoha staff 0 Sep 29 22:13 public/post/second/index.html +$ +``` + +The new files are empty because because the templates used to generate the content are empty. The homepage doesn't show the new content, either. We have to update the templates to add the posts. + +### List and Single Templates + +In Hugo, we have three major kinds of templates. There's the home page template that we updated previously. It is used only by the home page. We also have "single" templates which are used to generate output for a single content file. We also have "list" templates that are used to group multiple pieces of content before generating output. + +Generally speaking, list templates are named "list.html" and single templates are named "single.html." + +There are three other types of templates: partials, content views, and terms. We will not go into much detail on these. + +### Add Content to the Homepage + +The home page will contain a list of posts. Let's update its template to add the posts that we just created. The logic in the template will run every time we build the site. + +``` +$ vi themes/zafta/layouts/index.html + + + + {{ range first 10 .Data.Pages }} +

                                                                                                                                                    {{ .Title }}

                                                                                                                                                    + {{ end }} + + +:wq + +$ +``` + +Hugo uses the Go template engine. That engine scans the template files for commands which are enclosed between "{{" and "}}". In our template, the commands are: + +1. range +2. .Title +3. end + +The "range" command is an iterator. We're going to use it to go through the first ten pages. Every HTML file that Hugo creates is treated as a page, so looping through the list of pages will look at every file that will be created. + +The ".Title" command prints the value of the "title" variable. Hugo pulls it from the front matter in the Markdown file. + +The "end" command signals the end of the range iterator. The engine loops back to the top of the iteration when it finds "end." Everything between the "range" and "end" is evaluated every time the engine goes through the iteration. In this file, that would cause the title from the first ten pages to be output as heading level one. + +It's helpful to remember that some variables, like .Data, are created before any output files. Hugo loads every content file into the variable and then gives the template a chance to process before creating the HTML files. + +Build the web site and then verify the results. + +``` +$ rm -rf public +$ hugo --verbose +INFO: 2014/09/29 Using config file: /Users/quoha/Sites/zafta/config.toml +INFO: 2014/09/29 syncing from /Users/quoha/Sites/zafta/themes/zafta/static/ to /Users/quoha/Sites/zafta/public/ +INFO: 2014/09/29 syncing from /Users/quoha/Sites/zafta/static/ to /Users/quoha/Sites/zafta/public/ +INFO: 2014/09/29 found taxonomies: map[string]string{"tag":"tags", "category":"categories"} +WARN: 2014/09/29 Unable to locate layout: [404.html theme/404.html] +0 draft content +0 future content +2 pages created +0 tags created +0 categories created +in 4 ms +$ find public -type f -name '*.html' | xargs ls -l +-rw-r--r-- 1 quoha staff 94 Sep 29 22:23 public/index.html +-rw-r--r-- 1 quoha staff 0 Sep 29 22:23 public/post/first/index.html +-rw-r--r-- 1 quoha staff 0 Sep 29 22:23 public/post/index.html +-rw-r--r-- 1 quoha staff 0 Sep 29 22:23 public/post/second/index.html +$ cat public/index.html + + + + +

                                                                                                                                                    second

                                                                                                                                                    + +

                                                                                                                                                    first

                                                                                                                                                    + + + +$ +``` + +Congratulations, the home page shows the title of the two posts. The posts themselves are still empty, but let's take a moment to appreciate what we've done. Your template now generates output dynamically. Believe it or not, by inserting the range command inside of those curly braces, you've learned everything you need to know to build a theme. All that's really left is understanding which template will be used to generate each content file and becoming familiar with the commands for the template engine. + +And, if that were entirely true, this tutorial would be much shorter. There are a few things to know that will make creating a new template much easier. Don't worry, though, that's all to come. + +### Add Content to the Posts + +We're working with posts, which are in the content/post/ directory. That means that their section is "post" (and if we don't do something weird, their type is also "post"). + +Hugo uses the section and type to find the template file for every piece of content. Hugo will first look for a template file that matches the section or type name. If it can't find one, then it will look in the _default/ directory. There are some twists that we'll cover when we get to categories and tags, but for now we can assume that Hugo will try post/single.html, then _default/single.html. + +Now that we know the search rule, let's see what we actually have available: + +``` +$ find themes/zafta -name single.html | xargs ls -l +-rw-r--r-- 1 quoha staff 132 Sep 29 17:31 themes/zafta/layouts/_default/single.html +``` + +We could create a new template, post/single.html, or change the default. Since we don't know of any other content types, let's start with updating the default. + +Remember, any content that we haven't created a template for will end up using this template. That can be good or bad. Bad because I know that we're going to be adding different types of content and we're going to end up undoing some of the changes we've made. It's good because we'll be able to see immediate results. It's also good to start here because we can start to build the basic layout for the site. As we add more content types, we'll refactor this file and move logic around. Hugo makes that fairly painless, so we'll accept the cost and proceed. + +Please see the Hugo documentation on template rendering for all the details on determining which template to use. And, as the docs mention, if you're building a single page application (SPA) web site, you can delete all of the other templates and work with just the default single page. That's a refreshing amount of joy right there. + +#### Update the Template File + +``` +$ vi themes/zafta/layouts/_default/single.html + + + + {{ .Title }} + + +

                                                                                                                                                    {{ .Title }}

                                                                                                                                                    + {{ .Content }} + + +:wq + +$ +``` + +Build the web site and verify the results. + +``` +$ rm -rf public +$ hugo --verbose +INFO: 2014/09/29 Using config file: /Users/quoha/Sites/zafta/config.toml +INFO: 2014/09/29 syncing from /Users/quoha/Sites/zafta/themes/zafta/static/ to /Users/quoha/Sites/zafta/public/ +INFO: 2014/09/29 syncing from /Users/quoha/Sites/zafta/static/ to /Users/quoha/Sites/zafta/public/ +INFO: 2014/09/29 found taxonomies: map[string]string{"tag":"tags", "category":"categories"} +WARN: 2014/09/29 Unable to locate layout: [404.html theme/404.html] +0 draft content +0 future content +2 pages created +0 tags created +0 categories created +in 4 ms + +$ find public -type f -name '*.html' | xargs ls -l +-rw-r--r-- 1 quoha staff 94 Sep 29 22:40 public/index.html +-rw-r--r-- 1 quoha staff 125 Sep 29 22:40 public/post/first/index.html +-rw-r--r-- 1 quoha staff 0 Sep 29 22:40 public/post/index.html +-rw-r--r-- 1 quoha staff 128 Sep 29 22:40 public/post/second/index.html + +$ cat public/post/first/index.html + + + + first + + +

                                                                                                                                                    first

                                                                                                                                                    +

                                                                                                                                                    my first post

                                                                                                                                                    + + + + +$ cat public/post/second/index.html + + + + second + + +

                                                                                                                                                    second

                                                                                                                                                    +

                                                                                                                                                    my second post

                                                                                                                                                    + + + +$ +``` + +Notice that the posts now have content. You can go to localhost:1313/post/first to verify. + +### Linking to Content + +The posts are on the home page. Let's add a link from there to the post. Since this is the home page, we'll update its template. + +``` +$ vi themes/zafta/layouts/index.html + + + + {{ range first 10 .Data.Pages }} +

                                                                                                                                                    {{ .Title }}

                                                                                                                                                    + {{ end }} + + +``` + +Build the web site and verify the results. + +``` +$ rm -rf public +$ hugo --verbose +INFO: 2014/09/29 Using config file: /Users/quoha/Sites/zafta/config.toml +INFO: 2014/09/29 syncing from /Users/quoha/Sites/zafta/themes/zafta/static/ to /Users/quoha/Sites/zafta/public/ +INFO: 2014/09/29 syncing from /Users/quoha/Sites/zafta/static/ to /Users/quoha/Sites/zafta/public/ +INFO: 2014/09/29 found taxonomies: map[string]string{"tag":"tags", "category":"categories"} +WARN: 2014/09/29 Unable to locate layout: [404.html theme/404.html] +0 draft content +0 future content +2 pages created +0 tags created +0 categories created +in 4 ms + +$ find public -type f -name '*.html' | xargs ls -l +-rw-r--r-- 1 quoha staff 149 Sep 29 22:44 public/index.html +-rw-r--r-- 1 quoha staff 125 Sep 29 22:44 public/post/first/index.html +-rw-r--r-- 1 quoha staff 0 Sep 29 22:44 public/post/index.html +-rw-r--r-- 1 quoha staff 128 Sep 29 22:44 public/post/second/index.html + +$ cat public/index.html + + + + +

                                                                                                                                                    second

                                                                                                                                                    + +

                                                                                                                                                    first

                                                                                                                                                    + + + + +$ +``` + +### Create a Post Listing + +We have the posts displaying on the home page and on their own page. We also have a file public/post/index.html that is empty. Let's make it show a list of all posts (not just the first ten). + +We need to decide which template to update. This will be a listing, so it should be a list template. Let's take a quick look and see which list templates are available. + +``` +$ find themes/zafta -name list.html | xargs ls -l +-rw-r--r-- 1 quoha staff 0 Sep 29 17:31 themes/zafta/layouts/_default/list.html +``` + +As with the single post, we have to decide to update _default/list.html or create post/list.html. We still don't have multiple content types, so let's stay consistent and update the default list template. + +## Creating Top Level Pages + +Let's add an "about" page and display it at the top level (as opposed to a sub-level like we did with posts). + +The default in Hugo is to use the directory structure of the content/ directory to guide the location of the generated html in the public/ directory. Let's verify that by creating an "about" page at the top level: + +``` +$ vi content/about.md ++++ +title = "about" +description = "about this site" +date = "2014-09-27" +slug = "about time" ++++ + +## about us + +i'm speechless +:wq +``` + +Generate the web site and verify the results. + +``` +$ find public -name '*.html' | xargs ls -l +-rw-rw-r-- 1 mdhender staff 334 Sep 27 15:08 public/about-time/index.html +-rw-rw-r-- 1 mdhender staff 527 Sep 27 15:08 public/index.html +-rw-rw-r-- 1 mdhender staff 358 Sep 27 15:08 public/post/first-post/index.html +-rw-rw-r-- 1 mdhender staff 0 Sep 27 15:08 public/post/index.html +-rw-rw-r-- 1 mdhender staff 342 Sep 27 15:08 public/post/second-post/index.html +``` + +Notice that the page wasn't created at the top level. It was created in a sub-directory named 'about-time/'. That name came from our slug. Hugo will use the slug to name the generated content. It's a reasonable default, by the way, but we can learn a few things by fighting it for this file. + +One other thing. Take a look at the home page. + +``` +$ cat public/index.html + + + +

                                                                                                                                                    creating a new theme

                                                                                                                                                    +

                                                                                                                                                    about

                                                                                                                                                    +

                                                                                                                                                    second

                                                                                                                                                    +

                                                                                                                                                    first

                                                                                                                                                    + + +``` + +Notice that the "about" link is listed with the posts? That's not desirable, so let's change that first. + +``` +$ vi themes/zafta/layouts/index.html + + + +

                                                                                                                                                    posts

                                                                                                                                                    + {{ range first 10 .Data.Pages }} + {{ if eq .Type "post"}} +

                                                                                                                                                    {{ .Title }}

                                                                                                                                                    + {{ end }} + {{ end }} + +

                                                                                                                                                    pages

                                                                                                                                                    + {{ range .Data.Pages }} + {{ if eq .Type "page" }} +

                                                                                                                                                    {{ .Title }}

                                                                                                                                                    + {{ end }} + {{ end }} + + +:wq +``` + +Generate the web site and verify the results. The home page has two sections, posts and pages, and each section has the right set of headings and links in it. + +But, that about page still renders to about-time/index.html. + +``` +$ find public -name '*.html' | xargs ls -l +-rw-rw-r-- 1 mdhender staff 334 Sep 27 15:33 public/about-time/index.html +-rw-rw-r-- 1 mdhender staff 645 Sep 27 15:33 public/index.html +-rw-rw-r-- 1 mdhender staff 358 Sep 27 15:33 public/post/first-post/index.html +-rw-rw-r-- 1 mdhender staff 0 Sep 27 15:33 public/post/index.html +-rw-rw-r-- 1 mdhender staff 342 Sep 27 15:33 public/post/second-post/index.html +``` + +Knowing that hugo is using the slug to generate the file name, the simplest solution is to change the slug. Let's do it the hard way and change the permalink in the configuration file. + +``` +$ vi config.toml +[permalinks] + page = "/:title/" + about = "/:filename/" +``` + +Generate the web site and verify that this didn't work. Hugo lets "slug" or "URL" override the permalinks setting in the configuration file. Go ahead and comment out the slug in content/about.md, then generate the web site to get it to be created in the right place. + +## Sharing Templates + +If you've been following along, you probably noticed that posts have titles in the browser and the home page doesn't. That's because we didn't put the title in the home page's template (layouts/index.html). That's an easy thing to do, but let's look at a different option. + +We can put the common bits into a shared template that's stored in the themes/zafta/layouts/partials/ directory. + +### Create the Header and Footer Partials + +In Hugo, a partial is a sugar-coated template. Normally a template reference has a path specified. Partials are different. Hugo searches for them along a TODO defined search path. This makes it easier for end-users to override the theme's presentation. + +``` +$ vi themes/zafta/layouts/partials/header.html + + + + {{ .Title }} + + +:wq + +$ vi themes/zafta/layouts/partials/footer.html + + +:wq +``` + +### Update the Home Page Template to Use the Partials + +The most noticeable difference between a template call and a partials call is the lack of path: + +``` +{{ template "theme/partials/header.html" . }} +``` +versus +``` +{{ partial "header.html" . }} +``` +Both pass in the context. + +Let's change the home page template to use these new partials. + +``` +$ vi themes/zafta/layouts/index.html +{{ partial "header.html" . }} + +

                                                                                                                                                    posts

                                                                                                                                                    + {{ range first 10 .Data.Pages }} + {{ if eq .Type "post"}} +

                                                                                                                                                    {{ .Title }}

                                                                                                                                                    + {{ end }} + {{ end }} + +

                                                                                                                                                    pages

                                                                                                                                                    + {{ range .Data.Pages }} + {{ if or (eq .Type "page") (eq .Type "about") }} +

                                                                                                                                                    {{ .Type }} - {{ .Title }} - {{ .RelPermalink }}

                                                                                                                                                    + {{ end }} + {{ end }} + +{{ partial "footer.html" . }} +:wq +``` + +Generate the web site and verify the results. The title on the home page is now "your title here", which comes from the "title" variable in the config.toml file. + +### Update the Default Single Template to Use the Partials + +``` +$ vi themes/zafta/layouts/_default/single.html +{{ partial "header.html" . }} + +

                                                                                                                                                    {{ .Title }}

                                                                                                                                                    + {{ .Content }} + +{{ partial "footer.html" . }} +:wq +``` + +Generate the web site and verify the results. The title on the posts and the about page should both reflect the value in the markdown file. + +## Add “Date Published” to Posts + +It's common to have posts display the date that they were written or published, so let's add that. The front matter of our posts has a variable named "date." It's usually the date the content was created, but let's pretend that's the value we want to display. + +### Add “Date Published” to the Template + +We'll start by updating the template used to render the posts. The template code will look like: + +``` +{{ .Date.Format "Mon, Jan 2, 2006" }} +``` + +Posts use the default single template, so we'll change that file. + +``` +$ vi themes/zafta/layouts/_default/single.html +{{ partial "header.html" . }} + +

                                                                                                                                                    {{ .Title }}

                                                                                                                                                    +

                                                                                                                                                    {{ .Date.Format "Mon, Jan 2, 2006" }}

                                                                                                                                                    + {{ .Content }} + +{{ partial "footer.html" . }} +:wq +``` + +Generate the web site and verify the results. The posts now have the date displayed in them. There's a problem, though. The "about" page also has the date displayed. + +As usual, there are a couple of ways to make the date display only on posts. We could do an "if" statement like we did on the home page. Another way would be to create a separate template for posts. + +The "if" solution works for sites that have just a couple of content types. It aligns with the principle of "code for today," too. + +Let's assume, though, that we've made our site so complex that we feel we have to create a new template type. In Hugo-speak, we're going to create a section template. + +Let's restore the default single template before we forget. + +``` +$ mkdir themes/zafta/layouts/post +$ vi themes/zafta/layouts/_default/single.html +{{ partial "header.html" . }} + +

                                                                                                                                                    {{ .Title }}

                                                                                                                                                    + {{ .Content }} + +{{ partial "footer.html" . }} +:wq +``` + +Now we'll update the post's version of the single template. If you remember Hugo's rules, the template engine will use this version over the default. + +``` +$ vi themes/zafta/layouts/post/single.html +{{ partial "header.html" . }} + +

                                                                                                                                                    {{ .Title }}

                                                                                                                                                    +

                                                                                                                                                    {{ .Date.Format "Mon, Jan 2, 2006" }}

                                                                                                                                                    + {{ .Content }} + +{{ partial "footer.html" . }} +:wq + +``` + +Note that we removed the date logic from the default template and put it in the post template. Generate the web site and verify the results. Posts have dates and the about page doesn't. + +### Don't Repeat Yourself + +DRY is a good design goal and Hugo does a great job supporting it. Part of the art of a good template is knowing when to add a new template and when to update an existing one. While you're figuring that out, accept that you'll be doing some refactoring. Hugo makes that easy and fast, so it's okay to delay splitting up a template. diff --git a/themes/hugo-theme-cactus-plus/exampleSite/content/posts/goisforlovers.md b/themes/hugo-theme-cactus-plus/exampleSite/content/posts/goisforlovers.md new file mode 100644 index 0000000..31ccb44 --- /dev/null +++ b/themes/hugo-theme-cactus-plus/exampleSite/content/posts/goisforlovers.md @@ -0,0 +1,350 @@ ++++ +title = "(Hu)go Template Primer" +description = "Hugo uses the excellent go library for its template engine. " +tags = [ + "go", + "golang", + "templates", + "themes", + "development", +] +date = "2014-04-02" +categories = [ + "Development", + "golang", +] +menu = "main" ++++ + +Hugo uses the excellent [go][] [html/template][gohtmltemplate] library for +its template engine. It is an extremely lightweight engine that provides a very +small amount of logic. + + + + +In our experience that it is just the right amount of +logic to be able to create a good static website. If you have used other +template systems from different languages or frameworks you will find a lot of +similarities in go templates. + + +This document is a brief primer on using go templates. The [go docs][gohtmltemplate] +provide more details. + +## Introduction to Go Templates + +Go templates provide an extremely simple template language. It adheres to the +belief that only the most basic of logic belongs in the template or view layer. +One consequence of this simplicity is that go templates parse very quickly. + +A unique characteristic of go templates is they are content aware. Variables and +content will be sanitized depending on the context of where they are used. More +details can be found in the [go docs][gohtmltemplate]. + +## Basic Syntax + +Go lang templates are html files with the addition of variables and +functions. + +**Go variables and functions are accessible within {{ }}** + +Accessing a predefined variable "foo": + + {{ foo }} + +**Parameters are separated using spaces** + +Calling the add function with input of 1, 2: + + {{ add 1 2 }} + +**Methods and fields are accessed via dot notation** + +Accessing the Page Parameter "bar" + + {{ .Params.bar }} + +**Parentheses can be used to group items together** + + {{ if or (isset .Params "alt") (isset .Params "caption") }} Caption {{ end }} + + +## Variables + +Each go template has a struct (object) made available to it. In hugo each +template is passed either a page or a node struct depending on which type of +page you are rendering. More details are available on the +[variables](/layout/variables) page. + +A variable is accessed by referencing the variable name. + + {{ .Title }} + +Variables can also be defined and referenced. + + {{ $address := "123 Main St."}} + {{ $address }} + + +## Functions + +Go template ship with a few functions which provide basic functionality. The go +template system also provides a mechanism for applications to extend the +available functions with their own. [Hugo template +functions](/layout/functions) provide some additional functionality we believe +are useful for building websites. Functions are called by using their name +followed by the required parameters separated by spaces. Template +functions cannot be added without recompiling hugo. + +**Example:** + + {{ add 1 2 }} + +## Includes + +When including another template you will pass to it the data it will be +able to access. To pass along the current context please remember to +include a trailing dot. The templates location will always be starting at +the /layout/ directory within Hugo. + +**Example:** + + {{ template "chrome/header.html" . }} + + +## Logic + +Go templates provide the most basic iteration and conditional logic. + +### Iteration + +Just like in go, the go templates make heavy use of range to iterate over +a map, array or slice. The following are different examples of how to use +range. + +**Example 1: Using Context** + + {{ range array }} + {{ . }} + {{ end }} + +**Example 2: Declaring value variable name** + + {{range $element := array}} + {{ $element }} + {{ end }} + +**Example 2: Declaring key and value variable name** + + {{range $index, $element := array}} + {{ $index }} + {{ $element }} + {{ end }} + +### Conditionals + +If, else, with, or, & and provide the framework for handling conditional +logic in Go Templates. Like range, each statement is closed with `end`. + + +Go Templates treat the following values as false: + +* false +* 0 +* any array, slice, map, or string of length zero + +**Example 1: If** + + {{ if isset .Params "title" }}

                                                                                                                                                    {{ index .Params "title" }}

                                                                                                                                                    {{ end }} + +**Example 2: If -> Else** + + {{ if isset .Params "alt" }} + {{ index .Params "alt" }} + {{else}} + {{ index .Params "caption" }} + {{ end }} + +**Example 3: And & Or** + + {{ if and (or (isset .Params "title") (isset .Params "caption")) (isset .Params "attr")}} + +**Example 4: With** + +An alternative way of writing "if" and then referencing the same value +is to use "with" instead. With rebinds the context `.` within its scope, +and skips the block if the variable is absent. + +The first example above could be simplified as: + + {{ with .Params.title }}

                                                                                                                                                    {{ . }}

                                                                                                                                                    {{ end }} + +**Example 5: If -> Else If** + + {{ if isset .Params "alt" }} + {{ index .Params "alt" }} + {{ else if isset .Params "caption" }} + {{ index .Params "caption" }} + {{ end }} + +## Pipes + +One of the most powerful components of go templates is the ability to +stack actions one after another. This is done by using pipes. Borrowed +from unix pipes, the concept is simple, each pipeline's output becomes the +input of the following pipe. + +Because of the very simple syntax of go templates, the pipe is essential +to being able to chain together function calls. One limitation of the +pipes is that they only can work with a single value and that value +becomes the last parameter of the next pipeline. + +A few simple examples should help convey how to use the pipe. + +**Example 1 :** + + {{ if eq 1 1 }} Same {{ end }} + +is the same as + + {{ eq 1 1 | if }} Same {{ end }} + +It does look odd to place the if at the end, but it does provide a good +illustration of how to use the pipes. + +**Example 2 :** + + {{ index .Params "disqus_url" | html }} + +Access the page parameter called "disqus_url" and escape the HTML. + +**Example 3 :** + + {{ if or (or (isset .Params "title") (isset .Params "caption")) (isset .Params "attr")}} + Stuff Here + {{ end }} + +Could be rewritten as + + {{ isset .Params "caption" | or isset .Params "title" | or isset .Params "attr" | if }} + Stuff Here + {{ end }} + + +## Context (aka. the dot) + +The most easily overlooked concept to understand about go templates is that {{ . }} +always refers to the current context. In the top level of your template this +will be the data set made available to it. Inside of a iteration it will have +the value of the current item. When inside of a loop the context has changed. . +will no longer refer to the data available to the entire page. If you need to +access this from within the loop you will likely want to set it to a variable +instead of depending on the context. + +**Example:** + + {{ $title := .Site.Title }} + {{ range .Params.tags }} +
                                                                                                                                                  • {{ . }} - {{ $title }}
                                                                                                                                                  • + {{ end }} + +Notice how once we have entered the loop the value of {{ . }} has changed. We +have defined a variable outside of the loop so we have access to it from within +the loop. + +# Hugo Parameters + +Hugo provides the option of passing values to the template language +through the site configuration (for sitewide values), or through the meta +data of each specific piece of content. You can define any values of any +type (supported by your front matter/config format) and use them however +you want to inside of your templates. + + +## Using Content (page) Parameters + +In each piece of content you can provide variables to be used by the +templates. This happens in the [front matter](/content/front-matter). + +An example of this is used in this documentation site. Most of the pages +benefit from having the table of contents provided. Sometimes the TOC just +doesn't make a lot of sense. We've defined a variable in our front matter +of some pages to turn off the TOC from being displayed. + +Here is the example front matter: + +``` +--- +title: "Permalinks" +date: "2013-11-18" +aliases: + - "/doc/permalinks/" +groups: ["extras"] +groups_weight: 30 +notoc: true +--- +``` + +Here is the corresponding code inside of the template: + + {{ if not .Params.notoc }} +
                                                                                                                                                    + {{ .TableOfContents }} +
                                                                                                                                                    + {{ end }} + + + +## Using Site (config) Parameters +In your top-level configuration file (eg, `config.yaml`) you can define site +parameters, which are values which will be available to you in chrome. + +For instance, you might declare: + +```yaml +params: + CopyrightHTML: "Copyright © 2013 John Doe. All Rights Reserved." + TwitterUser: "spf13" + SidebarRecentLimit: 5 +``` + +Within a footer layout, you might then declare a `