Textual Archives - Mustafa

The New Testament books. Part 2/2

Mustafa Al Juboori — Thu, 14 Oct 2021 11:51:27 +0000

In the previous post I listed a general list of the Books of the new testament and split them into three categories, Gospels, Paul Letters to the churches and other letters by the Apostles.

In This post I’ll add more details on these books such as : Author, Date, Major Theme, Background and Outline for these books, making it helpful for new bible students.

The Gospel Of Matthew

Author—Though the gospel does not name Matthew as the author, all the early manuscripts attribute authorship to Matthew, one of the twelve disciples listed in the New Testament. His authorship is attested by the universal witness of the ancient Church.

Date—Matthew could have been written as early as AD 50, but it is more likely that it was written after the fall of Jerusalem in AD 70. It was probably written over a period of years while Matthew resided in Antioch, where the church was a strong, mixed community of Jewish and Gentile Christians. St. Ignatius, Bishop of Antioch AD 67– 107, is one of the earliest witnesses to the existence of this gospel.

Major Theme—Christ, the Incarnate God, Immanuel, has inaugurated the kingdom of God and the new covenant, which is realized in the true Israel, the Church. Sub themes include:

1 . The fulfillment of Old Testament prophecy. Matthew shows conclusive ely that Christ, the incarnate Son of God, fulfills the prophecies of the Old Testament. He establishes the new covenant through His death and Resurrection and will continue to guide His Church, the true Israel of God, to the end of the age.
2. The revelation of the kingdom of God. Jesus proclaims that God’s reign has come (4:17 , 23), His power being manifested in His Son, but the fullness of the Kingdom will be consummated at Christ’s Second Coming.
3. A call to discipleship (4:18–22; 8:18–22), through mission (ch. 10; 28:1 8–20), and the beginning of the Gentile Church (8:11 , 12; 21:43; 28:19).

Background—The Gospel of Matthew, though it has come down to us in Greek, has a Jewish/Hebraic flavor, evident in its Aramaic expressions and forms and in its use of numerous quotations and arguments from the Old Testament. Furthermore, Matthew gives details of Jewish religious observances and often uses Jewish style and techniques of argument. God’s final judgment, pictured in apocalyptic images common in Jewish writings, is also emphasized. Papias, a second-century Christian author, preserves the tradition that Matthew wrote the sayings of Christ in Aramaic, the common language of the Jews at the time of Christ, and that others later freely translated this work into Greek

Outline
I. The Identity of Jesus Christ (1:1–2:23)
A. Who Christ is (1:1–25)
B. Events surrounding His birth (2:1–23)

II. Jesus’ Public Ministry : Revelation of the Kingdom (3:1–10:42)
A. Beginning of the ministry : the kingdom proclaimed (3:1–4:25)
B. Sermon on the Mount: righteousness of the kingdom (5:1–7 :29)
C. The mighty works of Christ: the power of the kingdom (8:1–9:38)
D. Discourse on mission (10:1–42)

III. Responses to Christ: Belief and Unbelief (11:1–25:46)
A. Responses in Galilee (11:1–1 8:35)
B. Responses in Judea and Jerusalem (1 9:1–25:46)

IV. The Passion and Resurrection of Christ (26:1–28:20)
A. Events prior to the arrest (26:1–46)
B. Jesus’ arrest (26:47 –27 :26)
C. Crucifixion, death, and burial (27 :27 –66)
D. The resurrection of Christ (28:1–1 5)
E. The Great Commission (28:1 6–20)

The Gospel Of Mark

Author—Mark the Apostle, also known as John Mark, is widely attested by the ancient Church as the author of this gospel. He traveled with Paul and Barnabas and later aided Peter (1Pt 5:13). According to tradition, Mark subsequently used Peter’s teaching as his primary source for this gospel, adding to it his personal experience and other church traditions.

Date—As with the other gospels, the exact date of writing is uncertain. Because of its connection with Rome and its lack of any clear reference to the destruction of Jerusalem (13:2), the Gospel of Mark may be dated shortly before the fall of Jerusalem in AD 70. Many believe this was the first of the four gospels to be written.

Major Theme—Jesus Christ as Servant and Sacrifice. Sub themes include:

1 . The suffering Messiah. Christ, who acts with power and authority , is nevertheless a suffering Messiah (8:27 –33), One who has come to serve and give His life for many (10:45). Jesus is clearly the Son of God (1 :1, 11; 9:7 ; 14:61 , 62), who has power over demons, heals the sick, and forgives sins (1 :23–25; 2:10, 11 ). But He also possesses a full humanity , expressed through the agony of Gethsemane and the suffering on the cross.
2. The messianic secret. Mark underscores the fact that Jesus veiled His messianic identity . He commanded demons, the people He healed, and even the disciples to keep silent about His messiahship (1:34, 44; 8:30) until He Himself revealed the mystery before the Sanhedrin (14:62). In this gospel Peter confesses Jesus only as “the Christ” (8:29; contrast Mt 16:16; Jn 6:69). Only after the Resurrection do His followers recognize Him as God (16:14).
3. Discipleship. Though the word “disciple” never occurs in Mark, Jesus calls His followers to uncompromising and heroic commitment. True disciples take up their crosses and suffer with Jesus (8:34–38).

Background—According to some Church Fathers, Mark is writing for the Christian community of Rome, which either was experiencing the great persecution by Nero (beginning in AD 64) or was caught up in the apocalyptic fervor occasioned by the Jewish war (Jerusalem was destroyed in AD 70). Mark tells the story of Jesus so his readers may see their own suffering as a prelude to the glorious Second Coming of Jesus and may discern the reward of those who endure to the end. The suffering and the glory are equally real: this was true for Jesus and will be true for all believers. The earliest manuscripts of Mark end abruptly at 16:8. Later manuscripts provide additional material (16:9–20), included in this and other versions, which the Church recognizes as inspired.

Outline
I. Prologue: Preparation for the Ministry (1:1–13)

II. The Galilean Ministry : The Kingdom Is at Hand (1 :1 4–6:29)
A. Jesus manifests the power of the kingdom (1:1 4–45)
B. Israel is divided over Jesus’ authority (2:1–5:43)
C. Nazareth divided: doubters and disciples (6:1–13)
D. The Forerunner beheaded (6:1 4–29)

III. Ministry Beyond Galilee: The Kingdom and the World (6:30–9:50)
A. Jesus relates to the Jews (6:30–7 :23)
B. Jesus relates to the Gentiles (7:24–8:26)
C. The glory of the kingdom revealed (8:27 –9:13)
D. The response of this world (9:1 4–50)

IV. Journey to Jerusalem: The Kingdom’s Discipline (10:1–52)

V. Ministry in Jerusalem: Rejection, Persecution (11:1–16:20)
A. The Messiah made manifest (11:1–13:37)
B. Betrayal and Passover meal (14:1–31)
C. The Passion (14:32–1 5:47 )
D. The Resurrection (16:1–20)

The Gospel of Luke

Author— All the early sources emphasize that the third gospel was written by Luke, who is mentioned in Colossians 4:14; 2 Timothy 4:11; and Philemon 24. By birth Luke was a Gentile from Antioch, and by profession a physician. He was a fellow worker of Paul’s: the plural “we” (Acts 20:6ff.) indicates Luke was with Paul as he traveled the coast of Asia Minor on his way to Jerusalem.

Date— In his preface to the gospel (1:1), Luke indicates knowledge of other written sources. Most scholars believe he used Mark as a source. He probably wrote his gospel either from Greece or from Asia Minor in AD 70–80.

Major Theme— The universality of the gospel message. Luke has been called an “historian” because he dates biblical events by reference to secular history (2:1, 2; 3:1). Since this is a gospel written for Christians of Gentile background, it emphasizes more than the other gospels the challenge of mission and evangelization. Salvation is described as “a light to bring revelation to the Gentiles” (2:32). At the end of the gospel, the risen Lord instructs His disciples to preach repentance and the forgiveness of sins “to all nations” (24:47).
Sub themes include:

1 . Prayer. The early chapters portray righteous men and women at pray er (1 :10, 1 3, 46–55, 64; 2:20, 28–32). Jesus is portray ed frequently at prayer (3:21 ; 5:1 6; 6:1 2; 9:1 8, 28; 1 1 :1 ; 22:32, 41 ; 23:46). The gospel ends with the disciples “continually in the temple praising and blessing God” (24:53).
2. The activity of the Holy Spirit. The inspirational work of the Holy Spirit is evident every where in the gospel. Mary is “overshadowed” by the Spirit (1 :35). Jesus conducts His ministry in the fullness of the Spirit (3:22; 4:1 , 1 8; 10:21 ). The disciples were to embark upon their world mission after receiving “power from on high” (24:49), the gift of the Spirit.
3. A deep concern for sinners. Luke reports Jesus’ concern and love for sinners, with a confident hope of their repentance and forgiveness (5:1–11 ; 7:36–50; 9:51–56; 10:29–37 ; 19:1–10; 23:39–43).

Background—Luke’s is the only gospel addressed to an individual. He wrote to reassure Theophilus, a Gentile and a new believer, that God was still at work in the Christian community founded by Jesus.

Outline

I. Introduction (1:1–4)
II. Jesus’ Birth and Early Life (1:5–2:52)
1 A. The two annunciations (1:5–38)
B. Mary and Elizabeth wait together (1:39–56)
C. John’s birth and early life (1:57 –80)
D. Jesus’ birth and early life (2:1–52)

III. The Messiah Manifested (3:1–4:13)
A. The Forerunner’s message: repentance and expectation (3:1–20)
B. Jesus’ anointing as Messiah (3:21–4:13)

IV. The Great Galilean Ministry (4:14–9:50)
A. The contrast of law and grace (4:14–6:11 )
B. The separation of law from grace (6:1 2–7 :50)
C. The new kingdom is hidden from the old (8:1–56)
D. A new Israel: new manna, new glory revealed (9:1–50)

V. Later Judean and Perean Ministries (9:51–18:30)
A. The new rule for new Israel (9:51–11:13)
B. The new critiques the old (Judean ministry ) (11:1 4–1 3:21 )
C. Striving for the kingdom (Perean ministry ) (13:22–17:10)
D. Waiting for the coming kingdom (on to Jerusalem) (17 :1 1–1 8:30)

VI. Holy Week: The New Covenant Made (18:31–24:53)
A. Public fulfillment and rejection (18:31–21:38)
B. Private preparation and faithfulness (22:1–38)
C. Christ’s Passion: Passover fulfilled (22:39–23:56)
D. Resurrection (24:1–49) E. Ascension (24:50–53)

The Gospel Of John

Author—According to tradition, St. John the Apostle (also called the Theologian because of the profundity of his gospel) was assisted by St.Prochorus in writing this gospel. John, “the beloved disciple” of Christ (13:23; 21:7, 20), served as the leading authority of Ephesus for most of his ministry and wrote his gospel there. He was almost one hundred years old when he died, c. AD 96–100.

Date—This gospel, written about AD 96, is usually considered the last of the four gospels to be written, supplementing the other three.

Major Theme—The eternal Son of God has come in the flesh. The gospel was written “that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in His name” (20:31).

The Gospel of John has many theological themes. They include the following:

1.The Trinity. In his gospel, John is quite explicit about the Persons of the Trinity and their relationships: They are three Persons in one nature. The Father is the Unbegotten, the Son is the Only Begotten (1:18; 3:16, 18), and the Holy Spirit proceeds from the Father (15:26).
2. Glory. The glory of God is preeminently manifested in Christ’s earthly ministry —His Person, words, and works—but is also experienced by the Church in the power of the Holy Spirit, the Helper or Paraclete (14:16, 26; 15:26; 16:7 ).
3.The spiritual dimension. The mystical, theological perspective dominates this gospel. The rev elation of divine life and light is resisted by this age, resulting in great spiritual warfare: the kingdom of God versus “the world” as a fallen entity in rebellion against God.
4. The sacramental dimension. John stresses the mysterious and sacramental presence and activity of God in the world, linking the saving work of Christ to baptism (3:5) and the Eucharist (6:52–59).
5. The Church. The Gospel of John testifies to a strong sense of community among the disciples, expressed through the plural “we” (1:14, 16). True disciples are those who believe in Jesus as the incarnate Son of the Father, who are united with Him, and who here and now express the life of divine love given by Christ.
6. The Paschal Theme. Three Passovers are specifically mentioned in John, hence the tradition that the public ministry of Jesus encompassed a three-year period. During the final Passover, Jesus, the Lamb of God (1:29, 36), leads His followers to a new Passover through His Death and Resurrection.
7. The Redemption of the World. In John’s perspective, the Divine Word, the Son of God, came into the world to save the world and, through the life of the Church, to offer the whole world up to God. Christ and His Church begin this transformation now.

Outline
I. The Witness, John the Baptist (1:1–51 )
A. Prologue (1:1–18)
B. The mission of John the Baptist (1:19–51 )

II. The Word Incarnate Transfigures Creation (2:1–10:42)
A. The new creation prefigured (2:1–25)
B. Baptism manifested (3:1–5:47 )
C. The Eucharist manifested: feeding of five thousand (6:1–71)
D. The old creation transformed (7:1–10:42)

III. The Word Incarnate Transfigures All Humanity (11:1–17 :26)
A. Through death and resurrection: Lazarus (11:1–1 2:11 )
B. Through ascension into the kingdom: Palm Sunday (12:12–50)
C. Through the messianic banquet of the kingdom (13:1–17 :26)

IV. The Paschal Offering: Death and Resurrection (18:1–21:25)
A. Death: the Passion of Christ (18:1–19:42)
B. Resurrection of Christ (20:1–21:25)

The Book Of Acts

Author—Traditionally, Acts is ascribed to Luke—“the beloved physician,” as Paul calls him (Col 4:14); the “disciple of Paul,” as St. John Chrysostom describes him. It is a continuation by Luke of the account given in his gospel (see note on 1:1).

Date—Acts was written about AD 75–85, some time after the composition of the Gospel of Luke.

Major Theme—The spread of the gospel by the apostles from Jerusalem to the whole world (1:8). The Book of Acts recounts the triumphant march of the Christian mission from Jerusalem throughout the Roman empire. This achievement points to the work of the Holy Spirit, who descended on the early Church, empowering the apostles and other missionaries to carry the good news of salvation. At the same time, Acts narrates the expansion of the Church by means of small congregations.

The primary sub theme of Acts is the same as the major theme of the Gospel of Luke: Immanuel, God with us. In Luke’s gospel, God is with us in His incarnate Son. In Acts, the incarnate Son of God is yet present in the Church by the power of the Holy Spirit.

Background—The Acts of the Apostles is a spiritual and theological record of how the Church developed, as seen through the actions of the early Christians. The book is not to be read as a blueprint for reproducing the specific details and aspects of the Church which we read there. However, it is of great importance for understanding the organization and structure of the Church; its method of resolving controversies; the role of apostles, bishops, priests (elders), and deacons; and the spiritual life of the Church.

Outline

I. Introduction (1:1–3)

II. The Birth of the Church (1 :4–12:24)
A. Preparation for the church (1 :4–26)
B. Beginning of the church (2:1–4:37)
C. Life in the church (5:1–7:60)
D. Persecution and expansion of the church (8:1–12:24)

III. The Growth of the Church from Antioch: The Labor of Paul (12:25–28:31)
A. Barnabas and Saul commissioned (12:25–1 3:3)
B. The first missionary journey (13:4–14:28)
C. The Jerusalem Council (15:1–35)
D. The second missionary journey (15:36–18:22)
E. The third missionary journey (18:23–21:14)
F. Paul in Jerusalem (21:15–23:22)
G. The journey to Rome (23:23–28:31)

Galatians

Author—St. Paul the Apostle.

Date— Paul evangelized South Galatia, the most plausible date for the writing of Galatians is in 47–48 AD, before The Council of Jerusalem between 48,49 AD (Acts 15:6-24)

Major Theme— The true gospel versus the false gospel. After initially believing in the gospel of Jesus Christ as a gift of God, many in Galatia had turned to the teaching of the Jewish legalizers, who claimed that Christians must also follow the laws of the Old Covenant. Paul writes to call them back to “the grace of Christ” (1:6).
Sub themes include:
1 . A defense of Paul’s apostolic authority (1:1–2:21)
2. The gift of the Holy Spirit to the Church (5:1–6:18)
3. The Cross of Christ
4. The life of faith Background—St. Paul had established churches in a number of cities in the Roman province of Galatia in Asia Minor. This is the only New Testament letter Paul addressed to a group of churches (1:2)

Outline

I. Introduction (1:1–10)
A. Greeting (1:1 , 2)
B. The true gospel versus the false gospel (1:3–10)

II. The Apostolic Authority of the True Gospel (1 :11–2:14)
A. The call to apostleship (1:11–24)
B. Apostles are guided by councils (2:1–10)
C. Apostles are guided by conscience (2:1 1–14)

III. The Content of the True Gospel (2:15–4:31)
A. Jesus Christ and faith (2:15–21 )
B. Jesus Christ and the Holy Spirit (3:1–14)
C. Jesus Christ and sonship (3:15–4:31 )

IV. Living in the True Gospel (5:1–6:10)
A. The liberty of the Spirit (5:1–1 2)
B. Living in the love of the Spirit (5:13–6:10)

V. Concluding Remarks (6:11–1 8)
A. The rule of faith (6:11–17 )
B. Benediction (6:18)

1 Thessalonians

Author— The greeting identifies Paul as the author and also mentions Silvanus (Silas) and Timothy. They were co-workers with Paul in establishing the church in Thessalonica on his second missionary journey (Acts 17:1–9).

Date— First Thessalonians was written in Corinth in AD 50–51, about six months after the church in Thessalonica was founded.

Major Theme— A holy life leads to eternal life. Paul calls believers to be holy (3:13; 4:3; 5:23), with particular calls to:
A. continue as examples to others (1:7),
B. walk worthy of God’s calling (2:12),
C. stand fast in the faith (3:8), and
D. maintain moral purity (4:3).The letter closes with instruction and comfort concerning the Second Coming of Christ (4:13—5:11), along with other exhortations concerning the spiritual life.

Background—The church in Thessalonica was founded in the summer of AD 50 during Paul’s second missionary journey (Acts 15:36—18:22). Built on the Aegean Sea, Thessalonica was the most prominent city in the Roman province of Macedonia and served as a naval and commercial center. While many of the early churches were composed primarily of Jews who believed in Christ, the Thessalonian believers were mostly Gentiles, former idol worshipers (1:9).They experienced persecution by fellow citizens, stirred up by the Jews (1:6; 2:14; Acts 17:5–9), and had difficulty adhering to Christian values in a pagan setting.

Outline

I. Introduction: Greeting and Thanksgiving (1:1–10)

II. The Power of the Gospel in Paul’s Behavior (2:1 —3:13)
A. Paul’s past work prepared them to endure persecution (2:1–16)
B. Paul’s present relationship with them is unchanged (2:17-3:13)

III. The Power of the Gospel in the Church’s Behavior (4:1 —5:22)
A. Power for holiness (4:1–12)
B. Power for right belief, apostolic (4:13—5:11)
C. Power for unity (5:2–22)

IV. Concluding Prayer and Instructions (5:23–28)

2 Thessalonians

Author—Silvanus (Silas) and Timothy are named with the author, Paul (as they are at the opening of 1 Thessalonians), because they were his co-laborers in establishing the Thessalonian church (see Acts 17:1–9).

Date—This epistle was written in AD 51, probably from Corinth.

Major Theme— Stand fast by means of apostolic teaching. Some of the Thessalonians had been shaken in their faith by speculations on Christ’s return; some even said the day of the Lord had already come (2:2). As a result, these people had lost holiness of life. Paul counters such traditions of men with apostolic tradition (2:15; 3:6). Sub-themes include Paul’s gratitude for the people’s faithfulness (1:3; 2:13) and for God’s faithfulness to His people (3:3).

Background—Paul had not paid a return visit to Thessalonica since the establishment of the church a year earlier. St. John Chrysostom observes he was “filling up by his writings what was lacking of his presence.” But a few months after writing 1 Thessalonians, Paul received another report. The Thessalonians’ faith amidst persecution was still firm, but speculations concerning the Second Coming were increasing, claiming to be based on Paul’s teaching (2:2). Some became so excited about the end times that they abandoned their jobs and lived off the charity of the church (3:6–13). Others grew despondent and wavered in hope (2:13–17). Paul writes to encourage them to stand fast.

Outline

I. Greeting (1:1-2)

II. Apostolic Tradition Regarding the Second Coming (1:3—2:17 )
A. Exemplified in the persecution of the Church (1:3–12)
B. The controversy concerning the Second Coming (2:1–12)
C. Encouragement to stand fast in the faith (2:13–17 )

III. Other Apostolic Traditions (3:1–15)
A. The apostolic ministry : Pray for and obey them (3:1–5)
B. Holiness: Practice orderliness by hard work (3:6–13)
C. Unity : Admonishing the disobedient (3:14,15)

IV. Benediction and Farewell (3:16–1 8)

1 Corinthians

Author— St. Paul, the apostle to the Gentiles and the founder of the church at Corinth (Acts 18:1–11), is the undisputed author of this epistle.

Date—First Corinthians was probably written from Ephesus around AD 55, during Paul’s third missionary journey (Acts 19:1–20:1).

Major Theme— Communion with God versus communion with darkness. We are created for communion (Gr. koinonia) with God and with each other. Koinonia is concretely experienced in the life of the Church, which is the Body of Christ and the temple of the Holy Spirit. But communion is not automatic; we pursue it. And while we may cooperate with evil, we are created to cooperate with God and with each other.

The sub themes of this epistle are found in the sections Paul writes to answer specific problems or concerns in the church.

1. Factionalism (1:10–3:23)
2. Civil lawsuits (4:1–21; 6:1–8)
3. Sexual immorality (5:1–13; 6:9–7:40)
4. Meat sacrificed to idols (8:1–9:27)
5. Eucharistic theology and practice (10:1–11:34)
6. Spiritual gifts (12:1–14:40)
7. Resurrection life (15:1–16:24)

Background— There were a number of problems in the Corinthian church to which Paul responds in this letter.
These problems include:

(a) Church disunity. Many Corinthian Christians had broken into several factions based on improper loyalty to particular Christian leaders (1:12).
(b) Doctrinal speculations. Erroneous teaching thrived in Corinth, particularly that of the gnostic variety.
(c) Moral failure. The Corinthian church, free from persecution, became spiritually weak and succumbed to the moral failure the city was famous for.
(d) Dealing with pagan religions. Christians in Corinth could not agree about how to respond to idolatry.
(e) Self-centeredness and spiritual gifts. Corinth was brilliantly endowed with spiritual gifts, perhaps as the Holy Spirit’s counter to the hedonism there. But the self-centeredness of the gifted ones brought dishonor to God. The internal evidence of 1 and 2 Corinthians indicates Paul originally wrote two additional letters to the Corinthians which have now been lost: one before 1 Corinthians (see 5:9–11) and one between 1 and 2 Corinthians (the “sorrowful” letter; see 2 Co 2:4– 11; 7:8). The problems in Corinth were not quickly or easily solved.

Outline

I. Introduction (1:1–9)
A. Greeting (1:1–3)
B. Thanksgiving for spiritual gifts (1:4–9)

II. Response to Reports Received (1:10–6:20)
A. The church is one (1:10–4:21 )
B. The church is holy (5:1–6:20)

III. Response to Questions Asked (7:1–1 5:58)
A. The church is catholic (7:1–14:40)
B. The church is apostolic: the Resurrection (15:1–58)

IV. Conclusion (16:1–24)
A. Collection for the Jerusalem church (16:1–4)
B. Paul’s plans (16:5–12)
C. Exhortations, greetings, and benediction (16:13–24)

2 Corinthians

Author—St. Paul the Apostle is identified as the author in 1:1, and there is no reason to doubt his authorship.

Date—Second Corinthians was written the same year as 1 Corinthians (c. AD 55) from Macedonia, where Titus rejoined Paul with a report about the Corinthian church.

Major Theme—Reconciliation and communion. This theme is clearly seen in Paul’s attempt to be reconciled to the Corinthian church. Other aspects of this theme include:

1 . The communion of saints. The Church is the Body of Christ: a corporate unity of all members in all things (see especially ch. 4–6).
2. Apostleship and the Church. The faith and authority of properly ordained and recognized apostles is essential to the life of the Church. The relationship between the apostles and the laity is a communion of love.
3. The unity of the Church. The collection for Jerusalem (ch. 8; 9) demonstrates the love and unity between the Gentile and the Judaic elements in the Church—manifested in sacrificial giving.
4. The Church and the world. Christianity does not renounce and forsake the world, but renews it

Background— For the historical setting of 2 Corinthians, see the Introduction to 1 Corinthians. A major purpose of this second epistle is Paul’s defense of his apostleship and his polemic against false apostles in Corinth. Outsiders have shown up in Corinth calling themselves “the most eminent apostles” (11:5; 12:11) or “super-apostles.” They claim to be better than Paul, alleging that he does not measure up (13:5–7). They seek to prove Paul an impostor, bringing all kinds of outrageous charges against him. In their preaching they elevate themselves (4:5) and present a different gospel from Paul’s (11:4). They teach that Christians must have exalted spiritual experiences and lead successful, painless lives, and should not be concerned about moral purity and holiness (6:14–7:1). Paul perceives all this false teaching as a vain, earthly show, having nothing to do with God, the gospel, or the Kingdom (5:11–19). He reveals the false apostles as agents of satan (4:3, 4; 6:15; 11:3, 13–15)

Outline

I. Greeting (1:1 , 2)

II. Paul’s Reconciliation to the Corinthian Church (1 :3–7 :16)
A. Thanksgiving for comfort in affliction (1 :3–11 )
B. Is Paul sincere? (1:12–2:17 )
C. Is Paul’s competent? (3:1–6:10)
D. Paul’s plea to the Corinthians (6:11–7 :4)
E. Paul’s confidence in the Corinthians (7 :5–16)

III. The Reconciliation of Gentile and Jew (8:1–9:15)
A. The motivation of mutuality (8:1–15)
B. The means: envoy s recommended (8:1 6–9:5)
C. Results: a homily on cheerful giving (9:6–15)

IV. Paul’s Vindication from Enemy Charges (10:1–12:13)
A. Is Paul weak? (10:1–11 )
B. Is Paul ambitious? (10:1 2–18)
C. Is Paul as good as the false apostles? (11:1–1 5)
D. Is Paul qualified to be an apostle? (11:16–1 2:13)
V. The Resolution: Paul’s Next Visit (12:14–13:10)
VI. Conclusion (13:11–14)

Romans

Author—While Pauline authorship of some epistles has been questioned, the Church has universally accepted St. Paul as the author of Romans

Date—Romans was probably written in AD 55–57 during the latter part of Paul’s third missionary journey (Acts 20:3–21:16), most likely while he was in Corinth

Major Theme—God’s righteousness revealed in Christ for our salvation (1:16, 17). Righteousness is the basis of a faithful relationship between God and humanity. God Himself freely offers this living and growing relationship to all through Christ. Sub themes in Romans include:

1 . The natural mortality and actual sinfulness of all (1:18–3:20).
2. Salvation through Christ apart from the Mosaic Law (3:21–4:25).
3. New life in Christ through Holy Baptism (ch. 5–7).
4. New life in the Holy Spirit (ch. 8).
5. God’s plan for Jews and Gentiles and their reconciliation in Christ (ch. 9–11).
6. Christian life in the Church and in the world (ch. 12–16).

Background— Paul’s logic in Romans proceeds largely from the use of dichotomies, in which two concepts are placed in opposition to each other; and synergies, in which two concepts work together. However, many modern commentators have seen opposition between pairs of concepts where Paul intends cooperation. These pairs of concepts include: law and grace; faith and works; Old Testament and New Testament; nature and grace; spirit and body; reality and symbol; God’s faithfulness and humanity’s faithfulness; secular and sacred; Church and state. The areas in which Paul truly sees opposition are fewer and more fundamental: living faith versus dead faith; living works versus dead works; good versus evil; righteousness versus unrighteousness; natural versus unnatural; faithfulness versus unfaithfulness.

Romans is the most significant, the most logical, and the most doctrinally oriented of Paul’s epistles, and the only one he wrote to a church he had not yet visited

Outline

I. Introduction: The Righteousness of God Available for All (1:1–17)

II. God’s Faithfulness to All: His Judgment and Salvation (1 :1 8–4:25)
A. Judgment on all: the unfaithfulness of Jew and Gentile (1 :18–3:20)
B. Salvation for all: through faith apart from the law (3:21–4:25)

III. Faithful Union Between God and Humanity (5:1–8:39)
A. Righteous liv ing through the reign of Christ (5:1–21)
B. Resurrection life through union with Christ (6:1–7:6)
C. Victorious life in the Spirit (7:7 –8:27)
D. Eternal life in the Father’s kingdom (8:28–39)

IV. God’s Faithfulness to All: Jew and Gentile (9:1–11:36)
A. Paul’s personal agony (9:1–5)
B. Paradox: unbelief of Jews, belief of Gentiles (9:6–10:21 )
C. Destiny of Jews and Gentiles (11:1–36)

V. Living Out a Faithful Relationship with God (12:1–1 5:7 )
A. In the church (12:1–21 )
B. With governing authorities (13:1–14)
C. Toward weaker Christians (14:1–15:7)

VI. Conclusion and Greetings (15:8–16:27)

James

Author—The author identifies himself as “James, a bondservant of God and of the Lord Jesus Christ” (1:1). Early Church tradition ascribes this letter to James, the “brother” or kinsman of our Lord and first bishop of Jerusalem, known as James the Just.

Date—AD 55–60. James the Just was martyred about AD 62. Some consider his letter the first New Testament book, written after the martyrdom of Stephen and the dispersion of Christians from Jerusalem (Acts 8:1).

Major Theme—The harmony of faith and works. The letter has many direct parallels with the Sermon on the Mount. James does not teach we are saved by works, but he does teach that a dead faith, one without works, does not save. This is an early polemic against invisible religion, wherein salvation by faith has no visible works, and against antinomianism, the teaching that moral behavior is irrelevant to salvation. James is clear: the human will is not bypassed in salvation; grace does not nullify personal responsibility.

Background—Unlike most New Testament letters, James does not address a particular church, or even a geographical region, but “the twelve tribes which are scattered abroad” (1:1). Though James was a Jewish Christian and assumes the recipients are familiar with the Old Testament, the letter is written in elegant Greek. There is no indication that it addresses only Jewish Christians. The people James addresses are experiencing various trials: persecution, deception, economic injustice and poverty, apostasy and personal fragmentations in the Church. James uses his authority as bishop to rekindle true living faith and encourage repentance, patience, and self-control.

Outline

I. Greeting (1 :1 )

II. Trials and Endurance: Love God! (1 :2–27 )

III. Faith and Works: Love Your Neighbor! (2:1–26)

IV. The Power of the Tongue (3:1–18)

V. Quarreling and Humility (4:1–12)

VI. Greed Versus Contentedness (4:13–5:12)

VII. Healing and Restoration (5:13–20)

1 Peter

Author—After Peter had helped to establish the church in Antioch, he preached to Jews and converts to Judaism throughout northern Asia Minor (1:1). Later, in Rome, hearing the churches of Asia Minor were being persecuted, he wrote them this letter of encouragement.

Date—First Peter was composed at Rome (5:13) sometime in AD 50–67. The exact date Peter arrived in Rome is unclear; tradition says he was martyred there later in Nero’s reign, c. AD 67.

Major Theme—Rejoice in sharing the sufferings of Christ. The First Epistle of Peter is an exhortation for Christians suffering persecution to remember and live in their baptism. As baptism is a death and a resurrection, so Christians must enter into unjust suffering with a spirit of death and resurrection. Our goal is the fulfillment of baptism—heaven. This requires unwavering commitment now to:
(a) holiness (1:3–2:10),
(b) submission in the roles we have in life (2:11–3:12),
(c) patient suffering in this age as we prepare for the age to come (3:13–4:19),
(d) disciplined unity in the Church (5:1–11).

Background—The dispersion of which Peter speaks (1:1) is unknown. After the martyrdom of Stephen (c. AD 33), many Christians fled from persecution in Jerusalem. Or Peter may be speaking more generally, of Christians at large, who were often illtreated and forced into exile because of their faith. We are told these Christians live in five provinces of Asia Minor (1:1), located in the central and northern segments of the peninsula.

Outline

I. Greetings (1 :1 , 2)

II. Practical Meaning of Baptism (1:3–3:12)
A. A life of faith and hope (1 :3–12)
B. A life of holiness (1:13–2:10)
C. A life of honor (2:11–3:12)

III. Persecution and Suffering (3:13–5:11)
A. Persecution for being righteous (3:13–22)
B. The persecution of mockery (4:1–19)
C. Suffering and the church (5:1–11 )

IV. Conclusion (5:12–14)

2 Peter

Author—While the Orthodox Church is clear on the canonicity of 2 Peter, some modern scholars consider the letter to be pseudonymous, that is, written by someone else based on what Peter taught. However, internal evidence supports Peter’s authorship.

Date—Given Peter’s authorship, the date is likely AD 63–67, during Peter’s imprisonment in Rome.

Major Theme—True knowledge versus false knowledge. Though the world disbelieves, deceives and mocks, Christians must maintain apostolic doctrine and an orthodox Christian way of life. We are to grow continually in holiness and virtue and pursue an entrance into “the everlasting kingdom” (1:11) which is to come.

Background—Of the 27 New Testament books, the canonicity of 2 Peter has been questioned most. However, there is unmistakable evidence it was known and used in the early Church, and its canonicity was settled in the fourth century. Peter apparently wrote his second epistle from Roman imprisonment. The people addressed know the author (1:16) and seem to be Gentiles, former pagans, in territory evangelized by Paul (2:18, 20–22; 3:15, 16). The Church has been infiltrated by gnostic-sounding, antinomian (lit., “against the law”) teachers, who taught that faith saves apart from repentance, works, or virtue. They deny that the Second Coming is a physical, historical event and that morality is irrelevant to salvation. The whole Church is threatened, especially the new converts; some have already fallen away.

Outline

I. Greetings (1 :1 , 2)

II. True Knowledge Deifies Us (1:3–21 )
A. Deification: partaking of God (1 :3–11 )
B. True knowledge of God (1:12–21 )

III. False Knowledge Destroy s Us (2:1–22)
A. The methods of false teachers (2:1–3)
B. The end of false teachers (2:4–9)
C. The character of false teachers (2:10–19)
D. The tragedy of apostasy (2:20–22)

IV. The Doctrine at Issue: The Second Coming (3:1–17 )
A. Certainty of the Second Coming brings comfort (3:1–10)
B. Expectation of the Second Coming produces virtue (3:11–17 )

V. Concluding Doxology (3:18)

Colossians

Author—All early Church testimony credits Paul with the authorship of Colossians. Some of the vocabulary is unusual for Paul because he is combating first-century gnosticism using its own terminology—thereby deepening his own understanding of Christ.

Date—Colossians was written at the same time as Ephesians and Philemon. These letters, along with Philippians, were most likely composed during Paul’s Roman captivity, about AD 61–63 (see 4:3, 10, 18; Eph 3:1; 4:1; 6:20; Phm 9, 10, 13).

Major Theme—Living by the will of God versus dying by false human schemes. The primary purpose of this epistle was to combat a form of gnosticism that was taking hold in the Colossian church. Paul preaches the true gospel to the Colossians once more, emphasizing those aspects the prevalent heresy disputed (see below).

Background—The Colossian heresy was a local blend of Jewish and Oriental ideas. The heretics thought they were “supplementing” apostolic Christianity, which they saw as primitive, with greater knowledge and better access to spiritual things. They imagined that:
(a) the hierarchy of celestial powers (the “angels” in some Jewish thought) was supreme, rather than Christ;
(b) Christ was not unique in His divine nature nor in His actions, for He was not God but one of several mediators;
(c) sin resulted from a lack of knowledge, a particular sort of knowledge in which the heretics were specialists; and
(d) salvation consisted in having this gnosis imparted by a series of rituals and ascetic practices (among which Jewish rites were prized, but Christian baptism was considered a mere low-level initiation).

Outline

I. Introduction (1 :1–1 4)
A. Greeting (1 :1 , 2)
B. Thanksgiving for the Colossians’ growth (1:3–8)
C. Pray er for continued growth and victory (1 :9–14)

II. Apostolic Christology : The Basis for Living in God’s Will (1 :15–2:23)
A. Christ is supreme over all (1:15–2:3)
B. Christ is sufficient for all (2:4–23)

III. Apostolic Spirituality (3:1–4:6)
A. Baptismal spirituality (3:1–17 )
B. In relationships between Christians (3:1 8–4:1 )
C. For the world (4:2–6)

IV. Conclusion (4:7 –18)
A. Commendations (4:7 –9)
B. Greetings (4:10–15)
C. Instructions (4:16–18)

Philemon

Author—St. Paul. Paul often used an assistant to whom he dictated his letters (Rom 16:22; 1Co 16:21; Gal 6:11; Col 4:18; 2 Th 3:17), but he wrote Philemon with his own hand (v. 19).

Date—AD 61–63. Philemon was written at the same time as Colossians, most likely from Rome during Paul’s first Roman captivity.

Major Theme—No longer slaves, we are brothers and sisters in Christ.

Background—Philemon (Gr. “affectionate”) had been converted by Paul (v. 19) and was a member of the church in Colosse (Col 4:9). Onesimus (Gr. “useful”) had been an “unuseful” slave of Philemon, for he had run away, providing for his needs from the stolen treasury of his master—an offense punishable by death. Somehow Onesimus reached Paul, who brought him to Christ. He then became “useful” to Paul.

According to Roman law, Onesimus still belonged to Philemon. So Paul sent Onesimus back to Colosse with this letter under the care of Tychicus, who was also carrying the letters to the Colossians and the Ephesians. Paul urges Philemon to receive Onesimus with forgiveness as a brother in the Lord, and hints that he would not be displeased if Philemon released Onesimus from bondage in order to free him for service to Paul.

According to ancient tradition, Philemon was consecrated bishop of Colosse and later martyred. Onesimus may be the same Onesimus whom Ignatius mentions as bishop of Ephesus, forty years after this incident.

Outline

I. Greeting (v v . 1–3)
II. Commendation of Philemon (v v . 4–7 )
III. Plea for Onesimus (v v . 8–21 )
IV. Conclusion: Request, Greetings, and Benediction (v v . 22–25)

Ephesians

Author—Some have cited differences in style, vocabulary, and doctrinal emphasis between Ephesians and other Pauline epistles to dispute Paul’s authorship of Ephesians. However, the epistle itself claims to be written by Paul (1:1), and the Church has recognized Paul as the author, writing under the inspiration of the Holy Spirit. Because Paul dictated some of his letters, differences in content and style would be expected.

Date—Paul probably wrote Ephesians from Rome during his imprisonment in AD 61– 63, as recorded in Acts 28:16–31.

Major Theme—The riches of Christ in the Church. The mystery of salvation in the Church, the body of Christ, is not only for all mankind but for all creation, affecting this age and the age to come. The body of Christ is the center and life of all.
Sub-themes include:
1 . The work of the Holy Trinity in our salvation (1:3–14, 17; 2:18, 22; 3:4, 5, 14–17, 20, 21; 4:3–6; 5:18–21)
2. The blessings of Christ to the Church (1:1–3:21)
3. Our response to God’s grace (4:1–6:24)
4. God’s strength for spiritual warfare (1:19–2:10; 4:17–31; 6:10–18)

Background—Some of the early manuscripts do not have “in Ephesus” in verse 1. Further, the content of Ephesians is general, which gives it the character of a book rather than a letter. It includes no personal greetings, although it is addressed to a city where Paul had spent two and a half years in the midfifties AD (Acts 19:8, 10; 20:17, 31). It is probable, then, that this letter was intended not just for the Ephesians, but also for circulation among the churches of western Asia Minor that Paul had founded from Ephesus during his third missionary journey. It is possible Ephesians is the “letter to the Laodiceans” mentioned in Colossians 4:16.

Outline

I. Greeting (1:1 , 2)
II. Praise of God’s Plan for the World (1 :3–23)
A. The creative sovereignty of the Father (1 :3–6)
B. The redemptive administration of the Son (1 :7 –1 2)
C. The perfecting faithfulness of the Spirit (1 :1 3, 1 4)
D. A pray er for rev elation (1 :1 5–23)

III. Theology of Christ and His Church (2:1–3:21 )
A. Salvation as a gift for all (2:1–10)
B. The church as one household for all (2:1 1–22)
C. The apostles as faithful messengers (3:1–1 3)
D. A pray er for the deification of the Church (3:1 4–21 )

IV. Conduct of the Body of Christ (4:1–6:20)
A. As the body of Christ (4:1–1 6)
B. As children of God (4:1 7 –5:5)
C. As partakers of light (5:6–21 )
D. As families in the Church (5:22–6:9)
E. As soldiers of Christ (6:10–20)

V. Conclusion (6:21–24)

Philippians

Author—The early Church unanimously agreed that Paul wrote Philippians. Paul founded the church in Philippi, which was the first church in Europe, on his second missionary journey, AD 50–51 (Acts 16:11–40). On his third missionary journey he made two brief visits to Philippi, about AD 57–58 (Acts 20:1, 6).

Date—Paul probably wrote Philippians while he was under house arrest in Rome in about AD 61–63 (Acts 28:16–31). At that time he was free to receive visitors and to correspond by letter.

Major Theme—The dynamic of our life in Christ. Salvation is a dynamic, ongoing experience that is not merely personal, but shared among believers. St. Paul urges the believers in Philippi toward continued unity, humility, selfless generosity, and joy in Christ.

Sub-themes include alerting of the Philippian church to:
1. Interference from self-serving evangelists (1:12–18)
2. Persecution from the world (1:27–30; 2:14–18)
3. Antagonism from heretics, particularly the legalistic Judaizers (3:1–11)

Background—The church in Philippi was noted for its generosity in support of the apostolic ministry (1:5, 4:15, 16; Acts 16:15, 40). Recently, it had sent Epaphroditus to visit Paul in prison with a financial gift for the apostle and with instructions that he remain there with Paul. But Epaphroditus apparently was so devoted to his work that he forgot his own physical health (2:30). The Philippian church heard this and was concerned for him. In the meantime, Paul’s trial had started (1:7) and he hoped for an early release (1:25; 2:24). Thus, the apostle wrote this letter of thanks to Philippi with the comforting word that he would send Epaphroditus home (2:25–30) and that he would shortly dispatch Timothy to Philippi (2:19).

Outline

I. Greeting (1 :1 , 2)

II. Life in Christ Amidst Persecution (1:3–2:30)
A. Exemplary lives of the Philippians and Paul (1 :3–30)
B. Exhortation to persevere amidst persecution (2:1–30)

III. Life in Christ in the Face of Heresy (3:1–4:9)
A. Exhortation to righteousness; warning against legalism (3:1–21 )
B. Exhortation to unity ; warning against schism (4:1–9)

IV. Conclusion (4:10–23)
A. Gratitude for financial help (4:10–20)
B. Greeting and benediction (4:21–23)

Titus

Author—The greeting (1:1) and Holy Tradition both affirm that St. Paul is the author.

Date—AD 63–65. The circumstances, content, and organization of Titus are similar to those of 1 Timothy. The two books were probably written about the same time. Paul’s work with Titus on Crete does not fit into the time covered by the Book of Acts, so it probably occurred after Paul’s release from his first imprisonment in Rome.

Major Theme—Overseeing the Church according to the true faith. As the Church grew, it naturally developed theology and structure and encountered heresy and sub-Christian behavior among its members, as had been prophesied. Paul here advises Titus as he faces these issues.

Background—Titus was a Gentile converted to Christ by St. Paul (1:4). After Paul was released from prison in Rome about AD 63, he and Titus visited Crete (1:5). When Paul moved on, he appointed Titus as apostolic overseer there. After Paul left Titus in charge of consolidating and organizing the church on the island of Crete, he found theological problems there similar to those being confronted by Timothy in Asia Minor: elements of Judaism binding Christians, and early gnosticism. But the native culture of Crete was more vicious than those found in Asia Minor. Further, whereas Timothy was restoring order in established churches, Titus was establishing order in young churches.

Outline

I. Greeting (1 :1–4)

II. Godly Government (1 :5–1 6)
A. Organization: ordination of sound presbyters (1 :5–9)
B. Danger and urgency concerning false teachers (1 :10–1 6)

III. Godly People (2:1–3:1 1 )
A. Right behavior in the church and in the home (2:1–10)
B. The purity of the eternal kingdom (2:1 1–1 5) C. Right behavior toward the government and society (3:1 , 2)
D. Salvation by grace in baptism and chrismation (3:3–8)
E. Discipline of heretical and schismatic members (3:9–1 1 )

IV. Conclusion: Requests, Greetings, and Benediction (3:1 2–1 5)

1 Timothy

Author—The apostle Paul. St. Ignatius, Polycarp, Tertullian, and St. Clement of Alexandria are all among the early Church writers who speak of St. Paul’s authorship.

Date—Probably AD 64–65. The Pastoral Epistles, 1 and 2 Timothy and Titus, appear to have been written after the events of Acts 28. If so, 1 Timothy was written before Paul’s second imprisonment in Rome, perhaps from Macedonia (1:3).

Major Theme—Pastoral care of the faithful. The Church is to manifest the kingdom of God on earth. Therefore, how the Church is run relates to both apostolic doctrine (1:1– 20; 3:14–4:5) and worship (2:1–15).
Sub-themes include:
1. The role of clergy
2.Combating heresy
3. Care for women, widows, and slaves
4.Money and ministry

Background—First Timothy is both personal and pastoral. Whereas most of Paul’s letters are addressed to the Church in a particular location, the pastoral epistles are written to instruct specific leaders—in this case Timothy, Bishop of Ephesus. Paul speaks as an experienced mentor instructing his student, his “son,” as apostle to younger apostle or bishop to youthful bishop.

In Ephesus, some church members were promoting a variety of theological opinions —from the irrelevant to the dangerously heretical (1:3–7; 4:1, 2, 7; 6:3–5). These heterodox ideas were a mosaic of Jewish (1:4, 7), ascetic (4:1–5), gnostic (4:4, 5), and docetic (2:5; 3:16; 6:13) thought. The Church was also dealing with external pressures of Hellenistic piety, the mystery religions, which made much use of the terms “salvation” and “savior,” and with the cult of emperor worship, according to which Caesar is “Lord.”

These letters hold incomparable insight into the historical workings of the early Church as guided by the Holy Spirit and are a foundational source for pastoral theology, for clergy and their relationship to the Church.

Outline

I. Greeting (1 :1 , 2)

II. Faithful Ministry in Doctrine and Worship: Church Order (1 :3–2:1 5)
A. Faithful doctrine (1 :3–20)
B. Faithful worship (2:1–1 5)

III. Faithful Ministry in Conduct and Care: Pastoral Care (3:1–6:1 9)
A. Faithful clergy (3:1–1 6)
B. Faithful care (4:1–6:1 9)

IV. Conclusion: Keep the Tradition! (6:20, 21 )

2 Timothy

Author—St. Paul the Apostle. By the second half of the second century the whole Church accepted 2 Timothy as Pauline and canonical.

Date—AD 65–67. This letter was written from Rome (1:17) when Paul was chained, suffering, and near his execution.

Major Theme—Overcoming hardship in the ministry. Ordained ministers use their spiritual gifts in the Church to keep and pass on her living tradition (1:13, 14; 2:2, 8, 11– 13, 15; 3:14–17; 4:3). Through living tradition—the Bible and the ongoing life of the Holy Spirit in the body of Christ—the Church remains essentially as she was at her inception.

Background—Paul has been a prisoner in Rome for some time. Although no one stood with him at his first hearing, he successfully defended himself and “was delivered out of the mouth of the lion” (4:16, 17). Nonetheless, he has no hope for acquittal. He knows his end is at hand (4:6–8). Worse, friends have turned against him (1:15; 4:16–18); only Luke is assisting him. Paul longs to see Timothy once more.

This is probably Paul’s last letter. He knows his martyrdom is near and looks forward to being with the Lord (4:8). Paul was martyred under Emperor Nero about AD 67.

Outline

I. Greeting (1 :1 , 2)

II. Ministry : Exhortation to Strength (1 :3–2:13)
A. To the bishop, Timothy : be bold! (1 :3–18)
B. To other faithful men (2:1–13)

III. Orthodoxy : Exhortation to Faith and Practice (2:14–4:8)
A. Against false teachers (2:14–26)
B. In the face of persecution (3:1–4:8)

IV. Conclusion (4:9–22)
A. Fellow workers and evil workers (4:9–15)
B. Paul’s first defense (4:1 6–18)
C. Greetings and benediction (4:19–22)

Jude

Author—Jude, a relative of Jesus (called the “brother” of the Lord in Mt 13:55; Mk 6:3) and the brother of James the Just. This is not the Jude who was one of the Twelve, also called Thaddaeus or Lebbaeus (v. 17; see Mt 10:3; Mk 3:18; Lk 6:16; Acts 1:13).

Date—The date of the letter is uncertain, but sometime in the period AD 60–80 seems reasonable.

Major Theme—Contending earnestly for the faith. Jude is a polemic directed against false teachers within the Church who are jeopardizing the salvation of many. Jude bases his attack on examples from the Old Testament and the tradition of God dealing harshly with those who assault His people.

Background—To whom Jude writes is difficult to discern. Some scholars have suggested that the addressees are Christians from a Hellenistic Jewish background. The heresy Jude opposes seems to be an early form of gnosticism. These heretics are still members of the Church (vv. 4, 12, 22, 23), carrying on an aggressive campaign of propaganda and subversion. Jude’s mode of attack is more ad hominem, that is, a censure of persons, than theological: We will know them by their fruits, he says. These heretics are obviously bad trees; they are not to be honored with a theological rebuttal.

Outline

I. Greeting (v v . 1 , 2)

II. The Presence of False Teachers (v v . 3, 4)

III. The Judgment of Such False Teachers (v v . 5–7 )

IV. The Character of False Teachers (v v . 8–16)

V. Resistance to False Teachers (v v . 17 –23)

VI. Doxology (v v . 24, 25)

Hebrews

Author—In the early centuries of the Church, several differing opinions circulated as to who wrote Hebrews. By the fourth century most witnesses ascribed Hebrews to St. Paul, including St. John Chrysostom (AD 407) and St. Athanasius (AD 373). Church historian Eusebius (AD 340) included Hebrews in his list of Paul’s epistles, but noted that Rome rejected the letter because it was not Pauline. A Council at Carthage (AD 397) canonized Hebrews as one of fourteen epistles of Paul. All Orthodox lectionaries introduce Hebrews with “the reading from the Epistle of the Holy Apostle Paul to the Hebrews.” Nevertheless, most biblical scholars today agree authorship of the letter is uncertain.

Date—The content of the epistle and the witness of the early Church argue for some time near AD 70.

MajorTheme—Persevering faith in the incarnate Son. Jesus Christ is superior to the prophets, angels, Moses, and Aaron. He offers a better priesthood, sanctuary, and sacrifice, for in His worship we enter heaven. Therefore, we must faithfully hold fast to Him.

Background—Hebrews seems to be written to Greek-speaking Jewish Christians, perhaps in Palestine, who were being drawn back to Judaism. Indeed, some had returned to their roots, partly because of a low view of Jesus. Hence the subthemes: the superiority of Christ and His sacrifice over Judaism, and encouragement to continue in the Christian faith.

Outline

I. The Superiority of Christ (1 :1–10:18)
A. Introduction: the supreme revelation (1:1–4)
B. Christ’s authority is superior to the angels’ (1 :5–2:18)
C. Christ’s rest is superior to Moses’ (3:1–4:13)
D. Christ’s priesthood is superior to Aaron’s (4:14–7:28)
E. Christ’s worship is superior to Moses’ (8:1–10:18)

II. Persevering Toward the Entrance and Rest (10:19–13:19)
A. Persevering in worship (10:1 9–39)
B. Persevering in faith (11:1–40)
C. Persevering in discipline (12:1–29)
D. Persevering in holiness (13:1–19)

III. Conclusion (13:20–25)

1 john

Author—John the Apostle (author of the Gospel of John). First John is so similar to the Gospel of John in language, style, and theology that few have ever disputed that the two books were written by the same man.

Date—The letter cannot be dated with certainty. Its similarity to John’s Gospel, the presence among the recipients of a Christianized form of gnosticism, and the apparent age of its author suggest a time late in John’s life, about the same time as he wrote his gospel (AD 90–95).

Major Theme—Tests of true Christian life. Jesus Christ, the Incarnate God, reveals the light (1:5–7), love (4:7–11), and life (5:11–13) of the Father, as contrasted with the darkness (1:6), hatred (2:9–11), and death (5:12) of the present world. First John is a commentary on the reality of baptism, chrismation, and the Eucharist in our lives. Subthemes include:
1. Our communion with God and with each other
2. The close relationship of faith, love, obedience, and life
3. The close relationship between love of God and love of others
4. The crucial importance of holding true faith
5. A stark, eschatological contrast between the children of God and the children of the world

Background—First John is a polemic against two identifiable groups: (a) false teachers with a gnostic bent; and (b) former members of the Church who were a threat to the faith of those remaining (2:27; 3:7). The polemic is mostly pastoral and positive, to protect God’s people. While the addressee is not mentioned, this may be an encyclical to John’s diocese of Asia

Outline

I. Introduction: The Apostolic Witness to the Incarnation (1 :1–4)

II. Live in the Light (1:5–2:27 )
A. Walk in the light of confessed sin (1 :5–2:2)
B. Keep Christ’s commands of lov e (2:3–17 )
C. Remain in the true teaching about Christ (2:1 8–27 )

III. Liv e as God’s Children (2:28–4:6)
A. Be righteous (2:28–3:9) B. Love one another (3:10–24)
C. Confess that Jesus is God in the flesh (4:1–6)

IV. Live in Love and Faith (4:7 –5:1 3)
A. God’s love becomes our love (4:7 –5:3)
B. Faith brings strength and life (5:4–13)

V. Summary : Live in God (5:1 4–21 )
A. Pray according to God’s will (5:1 4–17 )
B. Separate from sin and evil (5:1 8, 19)
C. Live in Jesus Christ (5:20, 21 )

2 john

Author—John the Apostle. Although some in the third and fourth centuries doubted John’s authorship, the early witnesses favor John and express no alternative.

Date—There is no firm evidence for fixing a date. The epistle’s similarities to the Gospel of John, 1 John and 3 John suggest a date of composition close to that of these other books (AD 90–95).

Major Theme—Tests of true Christian care. The love of our Incarnate God brings promised victory over the antichrist.

Background—The epistle is addressed to “the elect lady” (v. 1), most likely a church under John’s oversight. The Church, a feminine word in Greek, elsewhere is called the “bride” of Christ the Lord (kyrios), and thus she is easily called kyria, the feminine of kyrios. John is warning his readers against the “deceivers” (v. 7), heretics who deny the Incarnation of the Son of God. These false apostles visited various churches, posing as true disciples and taking advantage of Christian hospitality.

Outline

I. Greeting and Benediction (v v . 1–3)

II. Follow the Law of Love (v v . 4–6)

III. Beware of Deceiving Heretics (v v . 7 –1 1 )

IV. John’s Plans and Farewell (v v . 1 2, 1 3)

3 john

Author—Third John has the same author as 2 John. The language and style are the same. Both are closely related to 1 John and both are written by “the Elder,” a name by which John the Apostle was known in Asia Minor in his old age.

Date—As with 2 John, there is no firm evidence for fixing a date. It is probable that all of John’s letters were written about the same time (AD 90–95).

Major Theme—Genuine leadership versus false leadership. Third John exhorts the Church to persevere in the true faith which they have received. True Christian leaders will adhere to that faith and respect those who passed it on to them.

Background—One of the churches under John’s oversight is having a jurisdictional dispute. Evangelists sent out by John have reported back to their home church, probably Ephesus, testifying that Gaius—full of love and loyalty—had liberally supported their mission. On the other hand, Diotrephes, apparently the local bishop or aspiring to be so, has vigorously opposed them and lorded over the church instead of leading it. He was resistant to apostolic oversight (v. 9) and forbade the welcoming of missionaries from John. It may be that Demetrius (v. 12) is another missionary whom John is intending to send that way and who also will be in need of hospitality. Thus, John writes to Diotrephes’ church, but he does not trust Diotrephes with his letter (v. 9).

Outline

I. Greeting to Gaius (v v . 1–4)

II. Commendation of Gaius (v v . 5–8)

III. Condemnation of Diotrephes (v v . 9–1 1 )

IV. Recommendation of Demetrius (v . 1 2)

V. Farewell (v v . 1 3, 1 4)

Revelations

Author—Traditionally, the Revelation (also called the Apocalypse) has been attributed to the apostle John.

Date—The vast majority of scholars hold that Revelation was composed during the fierce persecution in the latter part of the reign of Domitian (AD 81–96), when John was in exile on the Isle of Patmos.

Major Theme—Faithfulness in tribulation. “Revelation” (Gr. apokalypsis) means the uncovering of something that has been previously hidden, in this case the final triumph of the kingdom of God. Since this final triumph is assured, our faithfulness now— before its full revelation—will lead to ultimate victory.
Sub-themes include:
(1) divine judgment of human wickedness and
(2) the symbolic presentation of most major New Testament teaching concerning eschatology, the study of the last things.

Background—The early Church was convinced the Second Coming was near (Acts 2:16, 17; Heb 1:1; 1Jn 2:18). John’s vision was first of all a reminder from God to the churches not to give in to their adversaries, but to hold fast to their faith. The book can also be seen as prophecy addressing a time far distant from its era of composition, predicting actual future events; or as an exposition of the ongoing relationships and conflicts between God and His kingdom, humanity, and Satan. These three approaches are not contradictory but complementary; all are valid. While seen as canonical and inspired by God, the Revelation is the only New Testament book not publicly read in the services of the Orthodox Church. This is partly because the book was only gradually accepted as canonical in many parts of Christendom. In addition, in the second and third centuries Revelation was widely twisted and sensationally misinterpreted, and the erroneous teachings brought troublesome confusion to Christians—a trend that continues to this day.

Outline

I. Prologue (1 :1–3:22)
A. Introduction (1 :1–3)
B. Greeting (1 :4–8)
C. John’s vision of the Son of Man (1 :9–20)
D. The seven letters (2:1–3:22)

II. Warnings of the Coming Judgment (4:1–1 6:21 )
A. The seven seals (4:1–8:1 )
B. The seven trumpets (8:2–1 4:20)
C. The seven bowls (1 5:1–1 6:21 )

III. The Judgment of Babylon, the Beast, and Satan (1 7 :1–20:1 5)
A. Babylon destroy ed by a great angel (1 7 :1–1 9:10)
B. Powers of evil destroyed (1 9:1 1–20:10)
C. The Last Judgment (20:1 1–1 5)

IV. The New Order (21 :1–22:5)
A. A new creation: heaven, earth, and city (21 :1–8)
B. The New Jerusalem: bride of the Lamb (21 :9–22:5)

V. Conclusion (22:6–21 ) I

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The New Testament books. Part 1/2

Mustafa Al Juboori — Wed, 13 Oct 2021 07:29:32 +0000

What is the New Testament?

New Testament or The New Covenant of God with humanity.

We can divide the books of The New Testament in into four categories

First, is the Gospels which are the accounts of the life of Jesus and his work of fulfilling the Old Covenant law:

Gospel of Matthew (70 AD)
Gospel of John (74 AD)
Gospel of Luke (80 AD)
Gospel of Mark (66–74 AD)

Second, is the establishment of church or the spread of Christianity found in the book of Acts (80–90 AD)

Third, Apostle Paul epistles (letters) to the churches after their establishment.

First Thessalonians ( 50 AD)
Second Thessalonians (49–51 AD)
Galatians (53 AD)
First Corinthians ( 53–54 AD)
Second Corinthians (55–56 AD)
Philippians (55 AD)
Philemon (57–59 AD)
Romans (57 AD)
Colossians (62 AD)
Ephesians (62 AD)

Paul’s writing to the Hebrews dated traditionally around (60 AD)

The letters to his brothers in Christ (traditional dating given):

First Timothy (62–64 AD)
Second Timothy (62–64 AD)
Titus (62–64 AD)

Fourth, other General epistles by the Apostles of the Lord Jesus Christ

James (65 AD)
First Peter (60 AD)
Second Peter ( 65–68 AD)
First John (95- 110 AD)
Second John (90-95 AD)
Third John (96–110 AD)
Jude (70-90 AD)

The Book of Revelation by apostle John dated (95 AD)

In Christ,

Mustafa

The post The New Testament books. Part 1/2 appeared first on Mustafa.

Introduction to the Hebrew Tanakh? Part 2/2

Mustafa Al Juboori — Sun, 03 Oct 2021 14:16:31 +0000

In part one of this post we divided the books of the Old Testament or Hebrew Tanakh into three division and in this post I’ll add more details to each book such as who’s the author and the historical event behind this book and outline of the book to make simple and clear for new bible readers.

Torah “The Law” (First five books in the Hebrew bible)

Genesis

Author– Traditionally, both Jews and Christians believe Moses is the author and complier of Genesis and of each of the first five books of the Bible.

Date– Genesis was written during Israel’s forty years of wandering in the wilderness in the, in the time between the crossing of the Red Sea and the entrance into Canaan 1500 B.C.

Major Theme– The early history of man and of Israel. Genesis, which means “Origin” is divided into two parts. The first is the account of the creation of the world and the beginning of the human race with Adam and Eve, and the history of their descendants. The second part of Genesis concerns the early history of Israel, starting with the three patriarchs of the Hebrews, Abraham, Isaac, and Jacob, and the twelve tribes that were their descendants. God created all things good, and although His creation rebelled and sinned against Him, He still loves and cares for His people.

Background– Genesis covers the longest time span of any book in the Bible, stretching from the creation of the world to the coming of the Hebrews to Egypt.

Outline–

I. The Early History of Man (1:1–11:27)
A. Creation and the Fall of man (1:1–5:32)
B. Judgment of man by the Flood and the Tower of Babel (6:1–11:32)

II. The Early History of Israel (12:1–50:26)
A. The patriarchs and tribes of Israel (12:1–36:42)
B. Israel in Egypt (37:1–50:26)

Exodus

Author- According to Hebrew and Christian tradition, Moses is the author of Exodus.This is the teaching of Christ (Mk 1:44), and His disciples (Jn 1:45), and of the book itself (17:14).

Date– Exodus, which means “departure,” was written during the forty years of Israel’s wandering in the wilderness, from the crossing of the Red Sea to the entrance into the land of Canaan.

Major Theme– God’s covenant with Israel and the judgment of her oppressors. God reveals Himself and His Name “YAHWEH,” meaning “I AM the Existing One.”

Background– Exodus immediately follows in the timeline after Genesis. God brought about a series of miracles to release His people from slavery in Egypt. The nation of Egypt was judged by God for its treatment of the Hebrews and its rejection of Him as the One True God. The forty years of wandering in the wilderness is the consequence of Israel’s sins, as well as a necessary time of preparation to inherit the promised land as a people set apart for God.

Outline–

I. Deliverance from Bondage in Egypt (1:1–15:21)
1. Israel’s life in Egypt (1:1–22)
2. Moses’youth (2:1–25)
3. God calls Moses (3:1–4:31)
4. The plagues in Egypt (5:1–11:10)
5. The Passover (Pascha) (12:1–13:16)
6. Departure from Egypt and crossing the Red Sea (13:17–15:21)

II. Wandering in the Wilderness (15:22–18:27)

III. God’s Covenant with Israel (19:1–24:18)

A. The covenant and the Decalogue (19:1–20:21)
B. The book of the covenant (20:22–23:33)
C. Ratification of the covenant (24:1–18)

IV. Instructions for Building the Sanctuary and for Its Ministers (25:1–31:18)

V. The Golden Calf (32:1–34:35)

A. The people’s sins (32:1–35)
B. Renewal of the covenant (33:1–34:35)

VI. Instructions for Building and Furnishing the Sanctuary (35:1–40:32)

Leviticus

Author- Moses uses the phrase “and the Lord said to Moses” as many as thirty times, usually to begin a chapter. Both Israel and the Church traditionally ascribe authorship to Moses.

Date– The place and time at which this book was given is specifically defined as during the sojourn at Mt. Sinai (7:38; 25:1; 26:46; 27:34).

Major Theme– How to worship God. This is our first-ever book of worship. It was especially written for priests to teach the Israelites how to rightly worship God. This book points out the differences between God’s laws for His people and those of the polytheistic, idolatrous, corrupt nations surrounding them. “You shall be holy, for I the Lord your God am holy” (19:2).

Background– The opening statement (1:1) presupposes the Tabernacle has been erected, as described in Exodus 40. God spoke to Moses from the “tabernacle of testimony” (1:1), or “on the Mount” (Ex 25:1). The writing of this book took place five months after Israel left Mt. Sinai.

Outline-

I. Laws Governing Sacrifices (1:1–7:38)

II. The Ordination of Aaron and His Sons (8:1–10:20)

A. Consecration by Moses (8:1–36)
B. Aaron begins his office as priest (9:1–24)
C. Aaron’s sons’ sacrilege and its consequences (10:1–20)

III. Laws Regarding Uncleanness (11:1–15:33)
A. Uncleanness due to animals (11:1–470)
B. Uncleanness due to childbirth (12:1–8)
C. Uncleanness due to leprosy (13:1–14:57)
D. Uncleanness due to issues (15:1–33)

IV. The Day of Atonement (16:1–34)
A. Aaron’s preparation (16:1–4)
B. The sin-offering for the priests (16:5–14)
C. The sin-offering for the people (16:15–19)
D. The scapegoat (16:20–22)
E. The offerings completed (16:23–28)
F. Further instructions (16:29–34)

V. The Law of Holiness (17:1–26:46)

A. The place of sacrifice and the sanctity of blood (1 7 :1 –1 6)
B. Sins against the moral law(18:1–20:27)
C. Instructions for the priests (21:1–22:33)
D. The holy convocations(23:1–44)
E. The holy oil, bread of the Presence, the sin of blasphemy (24:1–23)
F. The sabbatical year and the Year of Jubilee (25:1–55)
G. Blessings and cursings (26:1–46)

VI. Laws Governing Vows and Tithes (27:1–34)

Numbers

Author- Moses is the author of this fourth book of the Pentateuch (Dt 31:9). He kept a list of the stopping places on the journey from Egypt through the wilderness (Dt 33:2)

Date– After the Exodus from Egypt.

Major Theme– God dwells among His people, instructing, sustaining, and guiding them. He never abandons them, in spite of their disobedience. He is setting His chosen people apart from the ungodly nations that surround them

Background– The journey from Egypt to the promised land was 40 years long. During that time the older people passed away, replaced by a new generation. Though under the able leadership of Moses, they continually grumbled against him. Even his own brother, Aaron, and his sister, Miriam, turned against him. Moses was preparing the Israelites for what they would encounter when they crossed over the Jordan to claim the land God promised them.

Outline-

I. Preparation for the Journey from Sinai to Canaan (1 :1 –1 0:1 0)
A. The first census(1:1–54)
B. Position of the tribes in the camp and on the march (2:1–34)
C. The census and duties of the Levites (3:1–4:49)
D. Regulations of the Nazirites and the priestly blessing (5:1–6:26)
E. The offerings of the leaders and consecration of priests (7:1–8:26)
F. The supplementary Passover (9:1–14)
G. The fiery cloud and the silver trumpets (9:15–10:10)

II. The Journey from Sinai to the Plains of Moab (10:11–22:1)

A. Departure (10:11–36)
B. Rebellion (11:1–35)
C. Miriam and Aaron rebel against Moses (12:1–16)
D. Twelve scouts(13:1–33)
E. The rebellion of priests, Levites, and people (14:1–17:28)
F. Duties and dues of the priests and Levites (18:1–19:22)
G. Final event sat Kadesh (20:1–22:1)

III. OnthePlainsofMoab (22:2–36:13)

A. Balak and Balaam (22:2–24:25)
B. Apostasy at Peor (25:1–18)
C. The second census (26:1–27:11)
D. Joshua succeeds Moses (27:12–30:17)
E. The holy war against Midian (31:1–54)
F. Settlement of two and a half tribes in Transjordan (32:1–42)
G. Forty stages on the journey (33:1–56)
H. Tribal boundaries; cities for the Levites (34:1–36:13)

Deuteronomy

Author- Moses is the author, by the testimony of the book itself (1:5; 31:9, 22, 24) and by the tradition and consensus of The Church.

Date– This book is dated near the end of Moses’ life, before the entrance into Canaan.

Major Theme– Loving God with all our heart and strength (see 6:5). This is a call to commitment to the Lord in worship and obedience. Moses’ second address (chs. 4–26) is the heart of this message. Another emphasis that is first introduced in this book is the specific location, Jerusalem, in which worship of the Lord is to take place. Moses frequently repeats the theme of reward for keeping the covenant and punishment for ignoring it.

Background– The book was written in the territory of Moab where the Jordan River flows into the Dead Sea. The end of Moses’ life is imminent. He has given his final addresses, transferred his authority to Joshua, and is sending the Israelites into the promised land. Their nomadic lifestyle is about to end, and Moses has prepared them for life in Canaan. The narrative of Moses to the people of Israel has a different tenor now; the Book of Deuteronomy, which means the “second lawgiving,” comes from Moses’ heart in a warm, personal, homiletic form as compared to his other books.

Outline-

I. Introduction (1:1–5)

II. The First Address (1:6–4:49)
A. Historical prologue (1:6–3:29)
B. A call to obedience (4:1–40)
C. Transjordan cities of refuge appointed (4:41–49)

III. The Second Address (5:1–26:19)
A. The stipulations of the covenant (5:1–33)
B. Posterity to be instructed in the Horeb revelation (6:1–25)
C. Exhortations to fidelity and obedience (7:1–11:32)
D. Statutes governing worship and holiness (12:1–14:29)
E. Laws relating to specific domestic, moral, and religious situations (15:1–26:15)
F. Concluding exhortation (26:16–19)

IV. The Third Address (27:1–31:8)

The law inscribed and obedience commanded (27:1–10)

A. Curses(27:11–26)
B. Blessings(28:1–14)
C. Solemn curses (28:15–68)
E. Stipulations (28:69–31:8)

V. Leadership Succession under the Covenant (31:9–34:12)
A. Change of leadership (31:9–29)
B. Song of Moses(31:30–32:52)
C. Moses’ testamental blessing on the tribes (33:1–29)
D. Death of Moses and succession of Joshua (34:1–12)

Nevi’im “The Prophets”

Former prophets are:

Joshua

Author— Traditionally ascribed to Joshua, whose name means “salvation.”

Date— Although the initial writing was done after entering Canaan, likely around 1400 BC.

Major Theme— God is faithful to fulfill His promise to the children of Israel. The Israelites will inherit the land of promise through (1) obedience to God’s Law and His commands, and (2) Joshua’s leadership and God’s intervention. The failures are the result of Israel’s disobedience.

Background— Under Joshua’s leadership, the Israelites are poised to enter the promised land from the east side of the Jordan River, just north of the Dead Sea. Upon entering the land they would meet Canaanites and Amorites, who had settled there some 500 years previously and had an established system of city-states. The geography the Israelites would encounter consisted of both rugged, barren mountains and fertile farmland. The pagan religion of the Canaanites consisted of numerous gods and goddesses.

Outline

I. Conquest of the Promised Land (1:1–12:24)
A. Command and preparation for the crossing of the Jordan (1:1–18)
B. Reconnoiter of Jericho(2:1–24)
C. Israel crosses the Jordan (3:1–17)
D. Reaffirmation of the Mosaic Covenant (4:1–5:16)
E. Defeat of many kings and cities (6:1–11:23)
F. Summary of Israel’s conquests (12:1–24)

II. Division of the Land of Promise among the Israelites (13:1–22:34)
A. Command and God’s promise regarding territory not yet conquered (13:1–14)
B. Territories of the Trans-Jordanian tribes (13:15–32)
C. Division of the territories west of the Jordan (14:1–22:34)

III. Settlement and Conclusion of Joshua’s Ministry (23:1–24:33)

Judges

Author— Traditionally believed to be Samuel. The book was written in Palestine during his early ministry.

Date— Judges (meaning “rulers”) was written three centuries after the entry of the tribes of Israel into Canaan under Joshua, and covers the events of those centuries.

Major Theme— God’s continual deliverance of a people that had forgotten Him and the Law. The book begins with compromise and ends in anarchy. It is a record of Israel’s forsaking God and of His forsaking Israel because of their disobedience.

Background— The Israelites had been settled for nearly three hundred years in Canaan.This time coincides with the beginning of the Iron Age in the Middle East. The Israelites began their apostasy after the death of Joshua. They did not drive out the Canaanites as God had commanded them to do through Moses. Instead, they intermarried with their pagan neighbors and began worshipping Baal. The book is named for the thirteen judges of Israel: twelve raised up by God, one a usurper. The judges were to bring deliverance, protection, and military leadership; to settle differences, judge lawsuits, and administer justice. Israel was a theocracy; the judges were not kings, but deputies of God sent to save the people from seven different apostasies. The office was not continual; rather, judges were raised up as oppressive circumstances required.

Outline

I. Prologue: Failure to Complete the Canaanite Conquest (1:1–3:6)
A. Israel’s failure top urge the land (1:1–36)
B. God’s dealings with Israel’s rebellion (2:1–3:6)

II. Oppression and Deliverance: Judges vs. the Nations (3:7–16:31)
A. Othniel defeats Syria (3:7–11)
B. Ehudd efeats Moab (3:12–30)
C. Exploits of Shamgar (3:31)
D. Deborah defeats Canaan (4:1–5:31)
E. Gideon defeats Midian (6:1–8:35)
F. Abimelech, the anti-judge (9:1–57
G. Tola and Jair: minor judges(10:1–5)
H. Jephthah defeats Ammon (10:6–12:7)
I. Ibzan, Elon, Abdon: minor judges (12:8–15)
J. Exploits of Samson(13:1–16:31)

III. Religious and Moral Disorder(17:1–18:31)
A. Micah’s corruption(17:1–13)
B. The Danites’ departure from their tribal territory (18:1–31)

IV. The War Against Benjamin (19:1–21:25)
A. Gibeah’s corruption of morals (19:1–30)
B. The Benjamites’ removal from their tribal territory (20:1–21:25)

1 Samuel

Author— Talmudic tradition views Samuel as the sole author.

Date— Traditionally believed to have been written in the time of Kings David and Solomon, 1070 to 970 BC.

Major Themes— Obedience to God, punishment for disobedience. First Samuel is a book of beginnings and endings in the history of the people of God. Rule by a succession of Judges (chosen from various tribes) had ended. Samuel, as a prophet, served in a monarchial role by direction of the Lord. “If only the desired whole burnt offerings and desired sacrifices were of equal value to the Lord with one who heeds the voice of the Lord. Behold! Hearing is greater than a good sacrifice, and obedience above and beyond the fat of rams” (1Sam 15:22). A theme of God’s judgment is also seen in the punishment of the priest Eli for his tolerance of his sons’ disobedience, of Saul for failure to follow God’s commands, and of David for his sins. Each disobedience was punished severely. Other pertinent themes are those of God changing the natural order in His miraculous gift of a son to a barren woman, in men of lowly vocations rising to be king, and in the youngest surpassing his elders to rule over them.

Background— The time period during which the events of the First Book of Samuel occurred is pivotal. Israel is moving from a theocracy governed by God-appointed judges to a monarchy ruled by a king. The next four hundred years would see kings both good and bad. This history is recorded in the four books of the Kingdoms.

Outline

I. Eli and Samuel: Priest and Prophet (1:1–7:17)
A. The birth of Samuel (1:1–2:11)
B. Samuel and the sons of Eli (2:12–36)
C. Samuel’s prophetic ministry begins (3:1–21)
D. The ark of the Lord is lost and recovered (4:1–7:1)
E. Israel’s victory over the Philistines (7:2–17)

II. Samuel and Saul: Establishment of Israel’s Monarchy (8:1–15:35)

A. Israel demands a king (8:1–22)
B. Saul becomes king(9:1–10:27)
C. Israel’s victory over the Ammonites (11:1–15)
D. Samuel’s farewell address (12:1–25)
E. God rejects Saul(13:1–15:35)

III. Saul and David: Conflict and Reign (16:1–31:13)

A. David’s entrance into royal service(16:1–23)
B. David and Goliath(17:1–33)
C. David and the royal family (18:1–20:42)
D. David as a fugitive (21:1–31:13)

2 Samuel

Author— Samuel

Date— The forty years immediately following 1 Samuel

Major Theme— David as King. He is named the second king of Israel, Saul’s successor. God replaced Saul because of his refusal to repent and follow His commands.

Outline

I. Early Years of David’s Reign (1 :1 –8:1 8)
A. David learns of Saul’s death (1:1–27)
B. David and Ishbosheth (2:1–4:12)
C. Defeat of the Philistines (5:1–26)
D. The ark of the covenant and the house of God (6:1–7:29)
E. Conquests of David(8:1–18)

II. David’s Kingdom Is Established (9:1–20:26)

A. David and Mephibosheth (9:1–13)
B. War with Ammon (10:1–12:31)
C. David and his eldest sons (13:1–18:32)
D. David’s return and Sheba’s revolt (19:1–20:26)

III. Record of Events in David’s Reign (21:1–24:25)

A. Famine and war (21:1–22)
B. Two psalms of David (22:1–23:7)
C. David’s mighty men (23:8–39)
D. Census and plague (24:1–25)

1 Kings

Author— Jeremiah is clearly stated to be the author of 1 Kings in the Baba Bathra, a Talmudic tract. In this ancient record, an entry for the Books of the Kings identifies the author as the prophet Jeremiah. This is in keeping with the general Talmudic vision of prophetic authorship for all of the Old Testament.

Date— About 600 BC, though later material was added about 550 BC

Major Theme—A record of King Solomon’s reign and his successors, which continues in 2 Kings. The Books of 1–2 Samuel and 1-2 Kings were one book in Hebrew. The LXX separated them into four books because of the large volume of material in the text. (The Greek text is longer because Greek includes all the vowels in each word, while the Hebrew language does not.)

Background—The major concern of 1 and 2 Kings is to record what happened in the southern kingdom of Judah. Events in the northern kingdom were important only as they related to the southern kingdom. For example, the moving of the capital to Samaria is dismissed in one verse, 1 Kings 16:24. Judah, the southern kingdom, and the Davidic line form the background for 1 and 2 Kings.

Outline

I. The Kingdom United (1:1–11:39)
A. The throne passes to Solomon (1:1–2:12)
B. Solomon is established as king (2:13–71)
C. Solomon prays for wisdom, receives and displays it (3:1–5:12)
D. Solomon builds the temple, his palace, and other buildings (5:13–8:65)
E. Outstanding events of Solomon’s reign; his death and Rehoboam’s ascension to the throne (9:1–11:39)

II. The Kingdom Divided (12:1–21:43)
A. The revolt against Rehoboam and division of the kingdom (12:1–22) B. The early kings of the divided kingdoms (12:23–16:42)
C. Elijah the Tishbite begins prophesying (17:1–20:16)
D. Elijah confronts Ahab; Ahab repents (20:17–21:43)

III. Ahab King of Israel and Jehoshaphat King of Judah Plot Against Syria (22:1–50)

2 kings

Author— By tradition, Jeremiah, though most scholars agree his work was reframed and added to by numerous editors.

Date— Covers the period from about 651–609 BC

Major Theme— Works of the Kings of Judah (Southern Kingdom).

Background— The writers were concerned mainly with what happened in the southern kingdom of Judah

Outline

I. The Northern Kingdom of Israel until Its Fall (1:1–17:41)
A. The prophetic labors of Elijah and Elisha (1:3–9:10)
B. From Jehu to the fall of Israel (9:11–17:41)

II. Judah until the Day of Its Fall (18:1–25:30)
A. The kingdom of Judah under Hezekiah (18:1–20:21)
B. Manasseh and Amon rule Judah (21:1–26)
C. Reforms in Judah (22:1–23:30)
D. The last days of Judah (23:31–25:30)

The Major Prophets (4) :

Isaiah

Author— According to both Jewish and Christian tradition, Isaiah the son of Amoz is the author of this book. Isaiah, which means “the salvation of God,” was from the tribe of Judah and was the nephew of King Amaziah (796–767 BC) of Judah.

Date— The time period is mentioned as “in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.” This places the book about 745–680 BC, from approximately 25 years before the Assyrian captivity of the Northern Kingdom to about 40 years after it.

Major Theme— “The Holy One of Israel” (1:4), who punishes His unrepentant people but later will redeem them. The prophet’s vision of the glory of God (1:6ff) is one of infinite transcendence. Man’s role is one of faith in response to God’s holiness and vision for the world. Isaiah revealed the Messiah in amazing detail—as if he were telling history instead of the future. He even describes the Theotokos (ch. 7) and how she is to conceive and bear God the Son incarnate with her virginity intact. Isaiah describes the suffering of Christ (ch. 53) together with His Resurrection from the dead, proclaiming His kingdom as if it had already happened.

Background—Assyria was growing in power under Tiglath-Pileser, who turned to the west after his conquests to the east. He saw the kingdom of Israel fall to Assyria’s might along with other nations along the Mediterranean coast. Seeing his people taken captive, Isaiah turned to warn the Southern Kingdom of Judah to trust in God alone.

Outline

I. Israel and the Nations (1:1–35:10)
A. The judgment of Judah (1:1–4:1)
B. The restoration of Zion (4:2–6)
C. The Son of the Vineyard (5:1–30)
D. The call of Isaiah (6:1–13)
E. The Assyrian threat (7:1–10:4)
F. The judgment of Assyria (10:5–12:6)
G. The judgment of the nations (13:1–23:18)
H. The apocalypse of Isaiah (24:1–27:13)
I. Further judgment for the nations (28:1–35:10)

II. Historical Section (36:1–39:8)

III. The Salvation of God’s People: The Messiah (40:1–57:21)

A. God comforts His people (40:1–46:13)
B. Cyrus of Persia as God’s agent and the defeat of Babylon (47:1–48:22)
C. The Messiah (49:1–57:21)

IV. The Coming Kingdom of God (58:1–66:24)

A. True worship of God (58:1–14)
B. The forgiveness of God’s people (59:1–60:22)
C. The coming of the Messiah (61:1–11)
D. The judgment of God on His people (62:1–63:6)
E. The remnant (63:7–65:16)
F. The rule of God at the end of time (65:17–66:24)

Jeremiah

Author— Jeremiah, “the one whom God appoints or exalts.”

Date— Jeremiah prophesied from about 627 to 582 BC.

Major Themes— Destruction and captivity. Jeremiah prophesied the persecutions and destruction of Jerusalem and the temple; he also foretold the captivity of the Jews in Babylon. He exhorted the people to repent, promising hope for those who remain faithful to the Lord. He prophesied there would come a “new covenant” (38:31–34) to be inscribed in every believer’s heart, inaugurated and fulfilled through Christ God, the Messiah of Israel.

Background— Jeremiah was called the “weeping prophet.” He shed many tears during the dark and despairing time of the Babylonian captivity. He began prophesying during King Josiah’s reign (640–609 BC). Jeremiah was also known as “the prophet of the interior life” because he preached a personal knowledge of God and the forgiveness of sins (38:31–34). The bulk of his message was such a heavy burden to him that it broke even his own heart (8:19–21).

Outline

I. Jeremiah’s Call from God(1:1–19)

II. Warnings and Promises to Judah (2:1–25:13)
A. Charges against Israel (2:1–4:4)
B. Warnings (4:5–11:16)
C. A plot against Jeremiah (11:17–12:17)
D. Prophetic symbols (13:1–19:15)
E. Judgments of rulers, priests, and prophets (20:1–25:13)

III. Judgments Against Nations (25:14–32:25) IV. Kings Jehoiakim and Zedekiah (33:1–36:27)

A. Jeremiah spared from death (33:1–24)
B. Bonds and yokes (34:1–14)
C. The false prophet Hananiah (35:1–17)
D. Jeremiah’s letter (36:1–27)

V. Promises to Israel(37:1–38:40)
A. Restoration (37:1–20)
B. A Father for Israel (38:1–14)
C. Mercy for Ephraim (38:15–30)
D. The new covenant (38:31–40)

VI. Actions of Jeremiah (39:1–43:32)
A. Purchasing a field (39:1–25)
B. Prophecies for Israel (39:26–40:13)
C. Warnings to Zedekiah (41:1–22)
D. The Rechabites (42:1–19)
E. The scroll (43:1–32)

VII. Summaries of Events(44:1–52:28)
A. King Zedekiah (44:1–46:3)
B. The ruler Gedaliah (46:4–48:1 8)
C. Foray intoEgypt (49:1–51:30)
D. Baruch, Zedekiah, and Jehoiachin (51:31–52:28)

Lamentaions of Jeremiah

Author— Jeremiah the prophet

Date— Written during the three months following the destruction of Jerusalem (October, 587 BC) and before Jeremiah was taken captive to Egypt in December of the same year.

Major Themes— God’s judgment of the people’s sins and His unfathomable love and sorrow for Israel. This is Jeremiah’s personal testimonial and lament over the devastation of Jerusalem and the temple. The prophet maintains there is still hope for repentance and restoration. Consistent with his previous and later messages, here he instructs the suffering Jews not to despise God’s punishment but to repent, confessing their sins and seeking forgiveness and deliverance.

Background—The destruction of Jerusalem has just occurred, and the people have been taken away as captives to Babylon. God continually forewarned them about these specific events through Jeremiah and His other prophets. The Lord had sent many prophecies about His punishment of those who would not keep His commandments. Jeremiah witnessed the destruction and laments over the loss of the people, the temple, and the city. The book contains five psalms.

Outline

I. The Psalmist and the Daughter of Zion Lament the Destruction of Jerusalem amid Ruin and Misery (1:1–22)

II. The Psalmist and the Daughter of Zion Describe the Day of the Lord (2:1–22)

III. Individual Lament: Affliction and Hope (3:1–62)

IV. Communal Lament: Meditations in a Ruined City (4:1–22)

V. Communal Prayer for Deliverance (5:1–22)

Daniel

Author— Daniel, whose name means, “God is my Judge” or “God is judging,” wrote the book that carries his name.

Date— Traditionally thought to have been written during the Babylonian captivity (605–530 BC).

Major Theme— The sovereignty of God over all nations is set forth and illustrated by the truth that God directs history for the fulfillment of His purposes and plans. The blessings of God are granted to those who refrain from idol worship and turn to Him. Finally, throughout the book, we see the vanity of idol worship shown by its effect on the lives of those who pursue it.

Background— Daniel was born in the tribe of Judah. He was taken to Babylon in the captivity as an infant. Among his contemporaries were the prophets Ezekiel and Jeremiah.

Outline

I. Susanna (Preamble, vv. 1–64)

II. Daniel’s History (1:1–6:29)

A. Daniel’s life in Nebuchadnezzar’s service (1:1–21)

B. Four world empires, the eternal kingdom (2:1–49)

C. Worship of the golden idol, including the Prayer of Azariah and the Hymn of the Three Children (3:1–97)

D. Nebuchadnezzar’s madness (4:1–37)

E. The handwriting on the wall (5:1–30)

F. Daniel in the lion’s den (6:1–29)

III. Daniel’s Prophetic Visions: The Nations of the World Judged (7:1–12:13)

IV. Bel and the Serpent (Postscript, vv. 1–42)

Ezekiel

Author— The prophet Ezekiel himself. No one else could be so intimately informed of his actions and intentions.

Date— The generally accepted time frame in which the book was written is 595–572 BC. This work contains more dates than any other Old Testament prophetic book, and the times of the prophecies are accurately described.

Major Theme— God’s direction of events in heaven and on earth. His revelation of knowledge to all the nations is another predominant theme running throughout the book. He is the Judge, but He is equally desirous to be gracious and merciful.

Background — The holy prophet Ezekiel, whose name means “God strengthens,” was of the tribe of Levi. He was therefore both priest and prophet, and he was married. He grew up during the reign of King Josiah of Judah (640–609 BC), but his prophetic ministry spanned the years 595 to 572 BC. More than any other prophet, Ezekiel was called by God to involve himself personally in the divine word by acting it out in prophetic symbolism. He was a contemporary of the prophets Jeremiah and Daniel.

Outline

I. The Commission of Ezekiel (1:1–3:27)
A. Ezekiel sees the glory of God (1:1–27)
B. Ezekiel is called to prophesy (2:1–3:27)

II. Judgment on Judah (4:1–24:27)
A. Signs of the coming judgment (4:1–5:17)
B. Messages of the coming judgment (6:1–7:27)
C. Vision of coming judgment (8:1–11:25)
D. Signs, parables, and messages of judgment (12:1–24:27)

III. Judgment on the Gentiles (25:1–32:32)
A. Judgment on Ammon (25:1–7)
B. Judgment on Moab (25:8–11)
C. Judgment on Edom (25:12–14)
D. Judgment on Crete (25:15–17)
E. Judgment on Tyre (26:1–28:19)
F. Judgment on Sidon (28:20–26)
G. Judgment on Egypt (29:1–32:32)

IV. Restoration of Israel (33:1–48:35)

A. Return of Israel to the land(33:1–39:29)
B. Restoration of Israel to temple worship (40:1–48:35)

The minor prophets (12)

Hosea

Author— The prophet Hosea is traditionally considered the author of this work. He was of the tribe of Issachar and his name means “salvation” or “deliverance.”

Date— Hosea’s prophecy occurred about 750 BC, during the reign of Jeroboam II (786– 746) and also after that king’s death.

Major Theme—God’s love and faithfulness to His people. Hosea’s marital experience is used as a parable in the book, illustrated by his faithfulness to his unfaithful wife Gomer. Hosea is also one of the prophets who emphasize the importance of knowing God (6:6) in steadfast love, instead of substituting vain and empty sacrifices and burnt offerings to come into His presence.

Background—Hosea was a contemporary of the prophets Amos (in the Northern Kingdom of Israel) and Isaiah and Micah (in the Southern Kingdom of Judah). His prophecy was directed to the Northern Kingdom. The time of Hosea was marked by great material prosperity but also national anxiety in Israel. The people in their complacency and insecurity turned to the gods of the pagans (primarily Baal and Ashtoreth) for guidance. Hosea saw these pagan religions as the exact opposite of God’s revelation to His people. Hosea saw it as his calling to bring wayward Israel back to its covenant with the Lord.

Outline

I. Introduction: Author and Time of the Prophecy (1:1)

II. Hosea and Gomer as Images of God’s Dealings with Unfaithful Israel (1:2–3:5)

A. The children assigns (1:2–2:1)
B. The unfaithful wife—Gomer and Israel (2:2–3:5)

III. God’s Faithfulness and Israel’s Unfaithfulness (4:1–14:10)
Israel’s unfaithfulness (4:1–6:3)
Israel’s punishment (6:4–10:15)
The compassionate and faithful love of God (11:1–14:10)

Joel

Author— Traditionally the prophet Joel (commemorated October 19), son of Pethuel, of the tribe of Reuben. His is a common Jewish name, meaning “Yahweh is God.” Nothing is known of his life outside of his short prophecy.

Date— Any number of dates have been suggested for Joel’s life. Fathers such as Jerome and Isidore place Joel in the time of the prophets Isaiah and Hosea, about 740 BC. Tradition held Joel to be one of the earlier prophets; modern scholars are undecided about the matter, often placing him at about 450–400 BC, after the restoration of Israel from exile.

Major Theme—Ultimately, the Lord is victorious. Three major themes are prominent. (1) A call summoning the people of God to turn their sorrow into penitence (1:1–2:17). (2) The faithfulness of God to rise up on behalf of His people, restore their prosperity, and bring the nations to justice (2:18–27). (3) The coming of the Holy Spirit, the Third Person of the Trinity (3:1–5). Joel emphasizes the universal mission of the Spirit, anticipating the Day of Pentecost, when He is poured out on all flesh.

Background—It is likely the prophet Joel wrote in the face of a double disaster—the attack of military aggressors such as the Babylonians, and the onset of a plague of locusts. The prophet freely switches between the two calamities, likening them to each other. As the narrative proceeds, Joel employs two distinct prophetic genres: (1) he calls his people to contrition and repentance; and (2) he uses vivid apocalyptic imagery to convey deep spiritual truths. The contrast created by these two approaches prompted St. Jerome to comment, “Joel is clear at the beginning, but at the end more obscure.”

Outline

I. Devastation in Israel (1:1–20)

II. CalltoRepentance(2:1–17)

III. The Deliverance of the Lord (2:18–27)

IV. The Outpouring of the Holy Spirit (3:1–5)

V. The Judgment of the Nations (4:1–17)

VI. The Prosperity of Zion (4:18–21)

Amos

Author— Amos, which means “burdened” or “bearer.”

Date— About 754 BC, “two years before the earthquake” (1:1, 2), which was so severe that Zechariah wrote about it 200 years later.

Major Theme —God’s wrath is to be feared: “A lion shall roar, and who will not fear?” (3:8). Crimes committed against the Jews by their neighboring nations will be the first to be punished. Then God’s wrath will turn to the kingdom of Israel for their sins of oppression of the poor (2:6), incest (2:7), indulgence (3:15), gluttony and drunkenness (4:1). The other theme is the promise of Israel’s restoration if they repent, or of foreign captivity if they do not repent.

Background— Amos was born in the small rural village of Tekoa, twelve miles south of Jerusalem. He was a goatherd and a tender of sycamore, a contemporary of Hosea. Amos may have known Jonah and Elisha when he was young, and Isaiah and Micah when he was older. He prophesied to the Southern Kingdom (Judah) from 795–754 BC. His prophecies were the first to be written down, perhaps because he was the first prophet to proclaim the end of God’s covenant with Israel for their stubborn unrepentance. The prophecies occurred approximately 30 years before the Assyrians captured Samaria in 721 BC, during the time when the two kingdoms were divided. Josephus wrote that a great earthquake took place (1:1) when Uzziah was struck with leprosy. The Israelites had amassed great wealth because of their control over the trade routes, which had created an aristocratic class. Amos was sent to Bethel to warn the king and the people of the Northern Kingdom to repent. The priests, who were tired of his prophecies, clubbed Amos to death.

Outline

I. Superscription (1:1)

II. Introduction (1:2)

III. Judgments on the Nations (1:3–2:16)

IV. Prophecies against Israel (3:1–5:17)

V. Prophecy Regarding Exile (5:1 8–6:1 4)

VI. Visions of Divine Justice (7:1–9:10)

VII. The Restoration of Israel (9:11–15)

Obadiah

Author —The prophet Obadiah, whose name means “servant of the Lord.” Nothing is known about him except that he wrote down this brief prophecy.

Date— Sometime near 587 BC. Internal evidence (vv. 11–14) seems to connect the book to the time of the overthrow of Jerusalem by the Babylonians. If this is the case, Obadiah would be a contemporary of the prophet Jeremiah.
Major Theme—The destruction of Edom and the restoration of Israel.

Background —The people of Edom (the descendants of Esau, the twin brother of Jacob) were intense rivals and enemies of Israel. They even assisted the Babylonians in the destruction of Jerusalem in 587 BC and took the occasion to occupy some of the territory of Judah. God raised up the prophet Obadiah to pronounce judgment on Edom’s arrogance and to proclaim that the Lord is the defender of what is right and the vindicator of the poor and the oppressed.

Outline

I. The Judgment on Edom and Its Destruction (vv.1–14)

II. The Day of the Lord (vv.15–21)
A. Deliverance for Mount Zion (vv.15–18)
B. The Kingdom of God established on earth (vv. 19–21)

Jonah

Author— The prophet Jonah is traditionally considered to be the author. He was an inhabitant of the city of Gath Hepher (4Kg 14:25) within the tribal borders of Zebulun, about five miles north of Nazareth. His name means “a dove.”

Date — Perhaps 784–772 BC. The experience of Jonah occurred during the reign of King Jeroboam II of Israel (790–750 BC).

Major Theme—The universality of God’s mercy. The compassion of the Lord is not limited to the Jews, but extends to all people, even to the enemies of God’s people. Jonah’s reluctance to carry out God’s command and his disappointment when God acts mercifully are a result of his narrow-minded nationalism, shared with many Jews of the postexilic period.

Background—The only other historical reference to Jonah comes from 4Kg 14:25, which mentions “Jonah the son of Amittai, the prophet from Gath Hepher.” In the Orthodox Church’s liturgical tradition, the Book of Jonah is read in its entirety on Holy Saturday. The third-day deliverance of Jonah from the great fish is a foretaste of the third-day Resurrection of Christ.

We sing, “Jonah was enclosed but not held fast in the belly of the whale; for, serving as a figure of You, who were buried in the tomb, he leapt forth from the monster as from a bridal chamber and he called out to the watch: O you who keep guard falsely and in vain, you have forsaken your own mercy.”

Outline

I. First Calling of Jonah (1:1–2:11)

A. Jonah’s disobedience (1:1–3)
B. God’s judgment and rescue (1:4–16)
C. Jonah’s prayer and deliverance(2:1–11)

II. Second Calling of Jonah (3:1–4:11)
A. Jonah’s obedience (3:1–4)
B, Nineveh’s repentance (3:5–10)
C. Jonah’s complaint (4:1–3)
D. God’s rebuke(4:4–11)

Micah

Author—Micah, which means, “who is like the Lord?”

Date—Tradition holds that Micah prophesied from 740–686 BC and that his book was written before 720 BC.

Major Theme—God’s destruction of evildoers and His goodness to the faithful. In the

midst of a very dark time, Micah delivers the messianic prophecies of hope and deliverance for the faithful remnant. He foretells the New Covenant, the Incarnation, Christ’s birth at Bethlehem, Christ’s sufferings, the Church and its persecutions, the conversion of Gentiles, and a time of peace.

Background—The prophet Micah prophesied during a time of spiritual and moral

decadence in the midst of great affluence throughout the Northern and Southern Kingdoms. He witnessed the adoption of the idolatry of the Canaanites by Samaria and Judah. Micah was the son of Joram, from the tribe of Ephraim. He prophesied to both kingdoms. Micah was known as the prophet of the poor and the herald prophet. His contemporaries were Isaiah, Amos, and Hosea.

Outline

I. God’s Judgment against Israel and Judah (1:1–16)

II. The Upper Classes Guilty of Injustice (2:1–3:12)

III. Triumph of God’s Mercy (4:1–5:14)
A. Gentiles will enter the Kingdom(4:1–8)
B. Judgment on Israel’s enemies (4:9–14)
C. The Messianic King from Bethlehem (5:1 –8)
D. Israel’s victory after purging of idolatry (5:9–1 4)

IV. God’s Judgment of Israel’s Ungratefulness (6:1–16)

V. A Remnant Will Receive God’s Mercy (7:1–20)
A. Lamentation for the sins of corruption (7:1–6)
B. The prophet’s assurance of hope (7:7)
C. The faithful will trust in God’s mercy (7:8–10)
D. The Messiah’s victory (7:11–20)

Nahum

Author— The prophet Nahum . His name means “consolation.” He was from the tribe of Simeon and a contemporary of the prophets Zephaniah, Jeremiah, and Habakkuk.

Date— Between 663 BC (the fall of Thebes) and 612 BC (the fall of Nineveh)

Major Theme—God’s judgment and the destruction of Nineveh (capital of the Assyrian Empire) for its idolatry, oppression, cruelty, and wickedness. Justice will prevail. God is the Lord of history and of all nations, and their destinies are in His hands. Christ is revealed as the One who brings good tidings and proclaims peace (1:15).

Background— The Assyrians had invaded Israel and Judah several times in the eighth and seventh centuries BC. They were ruthless and cruel to the conquered peoples, deporting them to other lands and bringing in foreigners to mingle with the few Jews who were left. The prophet Jonah was sent by God to preach to the inhabitants of Nineveh during this time, and they repented. However, within a few generations the evil and wickedness of their forefathers returned, and the city was at its zenith of power and wickedness when the prophet Nahum prophesied its destruction.

Outline

I. Nahum Receives the Prophecy (1:1)

II. The Lord Is Nineveh’s Judge (1:2–14)

A. The Lord’s vengeance, power, and goodness (1:2–8)
B. Nineveh’s overthrow and Judah’s peace (1:9–14)

III. The Judgment of Nineveh (2:1–14)
A. Description of the siege and capture of the city (2:1–9)
B. The city’s desolation and former glory contrasted (2:10–14)

IV. Nineveh’sTotalDestruction(3:1–19)
A. The sins of Nineveh (3:1–7)
B. Nineveh compared with Egypt (3:8–10)
C. The city’s doom in spite of wealth and strength (3:11–19)

Habakkuk

Author— The prophet Habakkuk. Some traditions tell us he was the son of Sapnat, of the tribe of Simeon, prophesying in Judah six hundred years before Christ, in the time of King Manasseh. This would make him a contemporary of the Prophets Nahum, Jeremiah, Daniel, and Zephaniah.

Date— About 605 BC, during the weakening and collapse of the Southern Kingdom of Judah (626–586 BC) and before the arrival of the Babylonians in Palestine.

Major Theme—The problem of evil. Habakkuk agonizes in his soul that wickedness, strife, and oppression are rampant in Judah, but God seemingly does nothing about it. His perplexity intensifies when he learns God will judge Judah by the hands of the Babylonians, who are more wicked and ruthless than those being judged! In the end, he learns to rest and trust in God’s dealings with His creation.

Our Lord Jesus Christ is prophesied in this book as the Lord in His holy temple (2:20) and the One who comes from afar to visit His People with salvation (3:3—quoted in the hymns of the Royal Hours of the Nativity).

Background—Our Orthodox tradition states that this same prophet was indeed the one who was miraculously transported to Babylon and who visited and ministered to Daniel the Prophet in the lions’ den (Bel and the Serpent 33–37). Habakkuk entered into rest in great old age, and his relics were discovered during the reign of Theodosius the Great in the fourth century.

The prophecy is set against the backdrop of the approaching Babylonians, who destroyed Jerusalem in 587 BC. The people of Judah were living in wealth and luxury, and the society was showing signs of rot and collapse. The rich were unjust and greedy, disregarding the needs of the poor, the widows or the orphans. The judges were entirely corrupt.

Outline

I. Introduction (1:1)

II. Habakkuk’s First Out cry to God (1:2–4)

III. God’sResponse(1:5–11)

IV. Habakkuk’s Second Complaint to God(1:12–2:1)

V. God’s Answer (2:2–20)
A. Woe to the greedy man(2:2–11)
B. Woe to the violent and bloodthirsty man(2:12–17)
C. Woe to him who trust sin idols(2:18–20)

VI. The Prayer of Habakkuk (3:1–19)

Zephaniah

Author— The prophet Zephaniah , from the tribe of Simeon. His name can be rendered “God has hidden.” It appears he was of royal blood, tracing his ancestry back to King Hezekiah (715–686 BC), and he was a resident of Jerusalem (1:4).

Date— About 627–625 BC. The holy prophet Zephaniah prophesied during the reign of King Josiah (1:1), who reigned in Judah from 640 to 609 BC. He was a contemporary of the prophets Jeremiah, Nahum, and Habakkuk. Major Theme—Judgment and blessing on Judah.

Background— Zephaniah found himself prophesying in times that were both perilous and promising. During the long reign of Manasseh (696–642 BC), the religion and morality of Judah had been brought to an all-time low. The people practiced Baal worship, worship of the stars, and even human sacrifice, probably to please their Assyrian overlords. However, in the eyes of the holy prophet, these practices were nothing less than unbridled wickedness.

Manasseh repented of his wickedness (2 Chr 33:12); however, his son Amon did not, and the people continued their pagan practices. When Josiah came to the throne in 640 BC, there were many who yearned for a return to the God of the fathers and were ready both to hear Zephaniah’s message and to follow King Josiah in his zeal for reform.

Outline

I. Author and Setting of the Prophecy (1 :1 )

II. Judgment of Judah: The Day of the Lord (1:2–2:3)
A. Judah’s idolatry and destruction (1:2–6)
B. Officials and roy alty punished (1 :7 –9)
C. Merchants and complacent judged (1:10–13)
D. The Day of the Lord is at hand (1:14–2:3)

III. Judgment of the Nations (2:4–3:8)
A. Philistia (2:4–7)
B. Moab(2:8–11)
C. Ethiopia (2:12)
D. Assyria (2:13–15)
E. Jerusalem (3:1–8)

IV. Redemption and Restoration of Zion (3:9–20)
A. The righteous remnant (3:9–13)
B. Rejoicing in Zion (3:14–20)

Haggai

Author— The author is the prophet Haggai, whose name means “festal.” He is the first of the post-exilic prophets and a contemporary of the prophet Zechariah. Jewish tradition suggests he was a priest.

Date— 520 BC, during the second year of the reign of Darius, king of Persia. Four prophetic messages were delivered over a period of four months.

Major Theme— Forsake life’s comforts and rebuild the temple. Other themes revolve around the consequences of disobedience (1:6, 11; 2:16, 17) and the blessings of obedience (2:7–9, 19). A further prophetic theme points to the building of the Church from among the Gentiles (2:7).

Background— In 587 BC, the Babylonians conquered Jerusalem and carried the Jews into exile in Babylon. In 539 BC, the Persian king Cyrus conquered the Babylonians and decreed that the Jews could return to their homeland. The rebuilding of the temple was begun by the remnant that returned. Theodoret of Cyrrus points out, “Since the completion of the construction was interrupted partly on account of the wickedness of their enemies and partly on account of their own sluggishness, Haggai, the blessed prophet, induced the people to begin rebuilding the temple.” It was finished and consecrated five years after the Book of Haggai was written, in 515 BC.

Outline

I. Introduction (1:1)

II. First Prophetic Message: Exhortation to Rebuild the Temple (1:2–15)
A. The people’s excuse (1:2–4)
B. God’s response to their disobedience (1:5–11)
C. The people go to work (1:12–15)

III. Second Prophetic Message: Future Glory of the Temple (2:1–9)
A. God’s presence is with the people in their work (2:1–5)
B. The “choice things” to come, filling the house with glory (2:6–9)

IV. Third Prophetic Message: God Will Bless the Nation’s Obedience (2:10–19)
A. Holiness and uncleanness (2:10–14)
B. Further consequences of disobedience (2:15–17)
C. Immediate blessings: the reward of faithfulness (2:18, 19)

V. Fourth Prophetic Message: God’s Promise to Zerubbabel (2:20–23)
A. Judgment of kings and nations (2:20–22)
B. The calling and role of Zerubbabel (2:23)

Zechariah

Author— Zechariah, whose name means “he whom God remembers.” He was born in Babylon, returning to Judah in 537 BC. Zechariah’s prophetic ministry was well established in Babylon among the people in captivity. He was from the tribe of Judah, succeeding his grandfather Addo as a prophet. Haggai was his contemporary. Zechariah is commemorated on February 8.

Date—520–480 BC. Zechariah’s prophecies coincide with those of Haggai.
Major Theme—Encouraging the returned captives to rebuild the temple. The prophecies of Zechariah are messianic, apocalyptic, and eschatological. Zechariah foretold Christ’s coming in lowliness and humility (6:12; 13:7), His rejection and betrayal for thirty pieces of silver (11:12, 13), His crucifixion (13:7), His priesthood (6:13), His heritage (6:13; 9:9; 14:9, 16), His coming in glory (14:4), His building of the Lord’s temple (6:12, 13), his reign (9:10, 14), and His establishment of peace and prosperity (3:10; 9:9, 10).

As to the apocalyptic and eschatological emphasis, the prophecies foretold the invasion of Jerusalem (12:1–3; 14:1, 2), the victory of Judah’s enemies (14:2), the Lord’s defense of Jerusalem (14:3, 4), the judgment on the nations (12:9; 14:3), the geographical changes in Judah (14:4, 5), the commemoration of the Feast of Tabernacles in the messianic age (14:16–19), and the fulfillment of the prophecies about the holiness of the Israelites (14:20, 21).

This book also develops the theology of angels, as God communicates through them to Zechariah. Many New Testament apocalyptic images are foreshadowed in this book.

Background— In the first year of Cyrus the Great of Persia, a decree was issued permitting

the return of the Jews to Jerusalem with a commission to rebuild the temple. The Israelites were led back by Zerubbabel and Joshua. Zerubbabel, son of Shealtiel, was the heir to the throne of David. In 520 BC, Zechariah and Haggai attempted to rouse the remnant of returned exiles to rebuild the temple.

Outline

I. Introduction (1:1–6)

II. The Eight Night Visions (1:7–6:8)

III. The Symbolic Crowning of Joshua (6:9–15) IV. Obedience Better than Fasting (7:1–14)

V. The Promise of the Future (8:1–23)

VI. The Rejection and Reception of the Messiah (9:1–14:21)

Malachi

Author— Malachi, whose name means “angel” or “messenger.” Whatever he prophesied, that very day an angel of God appeared and repeated his message. Malachi spoke with his angel face-to-face as to a friend. Malachi was born in Sopha (Supha), of the tribe of Levi, after the return of the captives from Babylon. He prophesied after the consecration of the temple in Jerusalem, 515 BC. He is commemorated on January 3.

Date— 500–350 BC, based on the contents of the book.

Major Theme— Turn from sin, for the day of the Lord is coming. Malachi considers the temple, the priesthood, and true worship as the spiritual foundation not only for the people of his day, but also for the messianic kingdom to come. Even in the midst of a multitude of sins and evildoings, Malachi looked ahead with hope to see a new day dawning when Elijah (that is, John the Baptist) would be sent and the darkness would disappear with the coming of the Christ.

Background—After the reconstruction of the temple, the Israelites began grumbling against God, neglecting true worship. In spite of the many times God had delivered them, the people were ungrateful and forgot their history, saying, “And how has God shown His love?” (1:2). The priesthood neglected their sacred duties, no longer teaching the Law, accepting inferior sacrifices (1:7, 8) from men who oppressed the widows and orphans, and abandoning their lawful wives and children (2:14–16). Empty ritualism, hypocrisy, irreverence, apostasy, sorcery, and idolatrous practices were common (3:5). Because of the sins of the priests and the people, droughts, disease, and misfortunes were commonplace. The Book of Malachi addresses these issues.

Outline

I. Introduction (1:1)

II. God’s Love for Israel (1:2–5)

III. Israel Rebuked for Unfaithfulness (1:6–2:17)

IV. TheMessiah’sComingJudgment(3:1–7a)

V. Tithing Will Restore God’s Blessing (3:7b–15)

VI. The Faithful Will Be Vindicated (3:16–18)

VII. The Day of the Lord (3:19–24)

Ketuvim “The Writings”

The 3 wisdom books:

Proverbs

Author— Solomon was the principal contributor to this collection.

Date— 970–931 BC

Major Theme— “The fear of the Lord is the beginning of wisdom” (9:10). Proverbs is thought to be the foundation for the Beatitudes (Mt 5). In the first nine chapters, the wisdom of God is personified as a companion of God from the beginning and is revealed in the Second Person of the Trinity, Jesus Christ.

Background— Hebrew proverbs are often written as individual couplets with two lines of equal length. Two common types are (1) the synonymous proverb, which expresses the same basic thought in both lines; and (2) the antithetical proverb, which offers a contrast, such as between wise and foolish or virtuous and evil. The main writings of Solomon reflect the antithetical proverb.

Outline

A. Wisdom Poems (1:1–9:25)
B. First Solomonic Collection of Sayings (10:1–22:19)
C. Words of the Wise (22:20–24:39)
D. Second Solomonic Collection of Sayings Transcribed under King Hezekiah (25:1–29:28)
E. A Father’s Words (30:1–15)
F. Numbered Proverbs(30:16–35)
G. The Words of aKing(31:1–9)
H. The Ideal Wife (31:10–30)

Job

Author— An unknown and gifted ancient who had inspiration and knowledge that only God could reveal to him. The authorship is attributed to an Israelite because of the repeated use of God’s covenant name: YHWH. As transliterated from the Hebrew, it is commonly rendered, “Yahweh.”

Date— There is some evidence that the life of Job was much earlier than the actual writing of the book. He is thought to have lived during the time of the patriarchs—Abraham, Isaac, and Jacob—approximately 1600 BC.

Major Theme—The justice of God in light of human suffering. The major theme of the Book of Job is the profound theological problem of how the suffering of a just man relates to God in the midst of his testing. The theme of theodicy is explored throughout the book, with Job’s friends attempting to provide the explanation for his suffering. The character of Job is a type of Christ who suffers unjustly and is rewarded for his godliness.

Background— Although this book is considered a Wisdom book, it is written as a poetic dialogue in a prose-narrative literary style. It is the longest ancient Hebrew poem that has ever been known to be composed. There was much difficulty throughout history with the various translations of this book because of the unusual language and style. The Septuagint (Greek) translation is four hundred lines shorter than the accepted Hebrew text, perhaps because sections were omitted that were not understood. The ancient Syriac (Peshitta), Aramaic (Targum), and Latin (Vulgate) had similar translation difficulties.

In the Church, Job’s words have been given a unique place at the end of the Divine Liturgy: “Blessed be the name of the Lord” (1:21).

Outline

I. Prologue (1:1–2:18)
A. Job’s blessings (1:1–5)
B. Job’s testing (1:6–2:18)

II. The Dialogues and Speeches (3:1–27:23)
A. Job’s lament (3:1–26)
B. First cycle of speeches (4:1–14:22)
C. Second cycle of speeches (15:1–21:34)
D. Third cycle of speeches (22:1–26:14)
E. Job’s closing discourse (27:1–23)

III. Interlude on Wisdom (28:1–28) IV. Monologues(29:1–42:6)

A. Job’s cry for vindication (29:1–31:40)
B. Elihu’s speeches (32:1–37:24)
C. Discourses between God and Job (38:1–42:6)

V. Epilogue (42:7–22)
A. God’s verdict (42:7–9)
B. Job’s restoration (42:10–22)

Ecclesiastes

Author— The “Teacher” or “Preacher” has traditionally been identified as Solomon, because only he was the son of David, king of Israel in Jerusalem (1:1, 12), who achieved great fame for his wisdom, wealth, and achievements.

Date— According to Jewish tradition, Solomon wrote the Song of Songs in his youth, Proverbs in his middle years, and Ecclesiastes in his old age. Following this line of reasoning, he would have written this book about 935 BC.

Major Theme— Without God, all of life is vanity.

Background—Early Judaism accepted the book as holy and read it on the third day of the Feast of Tabernacles. The early Church identified Solomon as the author, and some included the book in the list of books to be read in the churches.

Outline

I. Everything Human Is Vain, for It Is without Profit (1:1–18)

II. There Is No Profit under the Sun(2:1–12:8)

III. Conclusion: Fear God and Keep His Commandments (12:9–14)

Other Biblical Books:

The Book of Psalms

Authors— Among the authors of the Psalms are David, the temple musicians, and Moses.

Date— Generally from 1000 BC, the time of David, to several centuries thereafter.

Major Theme—The songs of God’s people. Each psalm has its own theme, as noted in the titles.

Background—

1. Types of psalms :The Psalms are of many types, including:(a) prophecies of the coming Messiah,(b) prayers for the king,(c)personal lamentations, (d) songs of praise, and (e) hymns for special feasts.

2. The prayer book of the Church: The Psalms have become for the Church, as for ancient Israel, a book of prayer and praise. All find their fulfillment in Christ, the Son of God . Not only do the Psalms predict specific events of Christ’s life, but in them He Him self intercedes for and with His people before the Father. The Psalms can also be seen as a dialogue between the Church, the body of Christ, and Christ her Head. Therefore, they make the most sense to us when they are prayed or sung (chanted), not simply read.

Uses in the Church: The Book of Psalms, or Psalter, is used in the Orthodox Church in three primary way s:
1. In the daily cycle of prayers. The liturgical tradition appoints certain psalms as “fixed” portions of the daily serv ices. These will be pointed out in the notes throughout the text as psalms for morning prayers, evening prayers, and prayers of the hours.
2. In the weekly order of the morning and evening services (Matins [Orthros] and Vespers). When these are done in their entirety , as in the monasteries, all the psalms are chanted in the course of each week, staring at Saturday Vespers and concluding at Matins the following Saturday.
3. In the observance of the Church y ear, the liturgical tradition selects particular psalms or verses for special feasts or seasons as prophetic statements illustrating the work of Christ for us. For example, the Passion Song of Psalm 22 (“They pierced My hands and My feet”) is used in the Church on Great and Holy Friday . Thus, using the Psalms is crucial to our understanding of the fullness of Christ’s ministry to His people.
Purpose: The Psalms serve many functions. They (a) foretell coming events; (b) recall history ; (c) frame laws for life; (d) reveal what must be done to obey God’s word; (e) are a treasury of good doctrine; and (f) help overcome the passions that exercise dominion over our souls, through the power of poetic expression to capture and gradually transform our thoughts.

1 Chronicles

Author— Traditionally, Ezra is believed to be the author.

Date—About 450 BC

Major Themes—The hope of the coming Messiah, and the continuation of the Davidic covenant. “I will establish him in My house and in My kingdom forever; his throne shall be established forever” (17:14).

Background—The LXX [translation first divided Chronicles into two books and named them “the things omitted,” meaning that the Greek translators understood these books to be a supplement to the four Books of Kingdoms. Much of the text of this book is taken from portions of other books and sacred writings. The genealogies recorded here from Adam to David serve as a preamble to the genealogies of Christ in the New Testament (Mt 1), beginning with the tribe of the Levites, since the Messiah will descend from Judah. The writer idealizes David, ignoring his transgressions, and records his final days and the transfer of the kingdom to Solomon, his son and successor.

Outline

I. Genealogical Lists: Adam to the Babylonian Exile(1:1–9:44)
A.The patriarchs (1:1–42)
B. The twelve sons of Jacob/Israel (2:1,2)
C. The family of Judah (2:3–4:23)
D. The sons of Simeon (4:24–43)
E. Reuben, Gad, and the half-tribe of Manasseh (5:1–26)
F. Levi and families(5:27–6:66)
G.Issachar, Benjamin, Naphtali, Manasseh, Ephraim, and Asher (7:1–9:44)

II. King David’s Reign and the Founding of the Temple (10:1–29:30)
A. The death of Saul (10:1–13)
B. Capture of Jerusalem; David’s reign (11:1–12:41)
C. The return of the ark and founding of David’s kingdom (13:1–16:42)
D. Promise of messianic dynasty (17:1–27)
E. David’s military campaigns (18:1–20:8)
F. The census (21:1–30)
G. Plans for the temple(22:1–19)
H. Organization of the temple service (23:1–26:32)
I. Administration of the kingdom’s structure (27:1–34)
J. David’s final days(28:1–29:20)
K. Solomon’s succession; David’s death (29:21–30)

2 Chronicles

Author— Ezra is believed to be the writer.

Date— About 450 BC. The book spans the forty years of Solomon’s reign, four hundred years of the reigns of succeeding kings, and seventy years of captivity in Babylon.

Major Themes—Continuation of the Davidic covenant through Solomon and the building of the temple. The importance of proper worship in the temple, particularly the place of the Levites and the musicians, is given special, detailed emphasis. Another theme is the character of each of the kings that followed Solomon—whether they encouraged proper worship of God. The writer ends this book with the tragic account of the destruction of Jerusalem and the seventy-year exile of the Jews to Babylon.

Background— Solomon has succeeded to the throne of Israel, and his major task is building the temple. David gathered all the supplies and drew up the plans, but the Lord did not allow him to construct it. The wisdom and wealth of Solomon were known throughout the world and written about in foreign histories. The Queen of Sheba, an Arabian country, came to witness Solomon’s glory. After Solomon’s death, the people of Israel divided into two kingdoms. The northern kingdom separated from Judah with Jeroboam as king, and fell away from worshipping the true God. Jeroboam established idol worship. The rejected priests and Levites and many faithful followers left Israel and emigrated to Jerusalem to worship God. The smaller southern kingdom, consisting of the tribes of Judah and Benjamin, was ruled by Solomon’s son Rehoboam. The author brings a final word of hope, recounting the permission given by Cyrus king of Persia for the exiles to return and rebuild the temple in Jerusalem.

Outline

I. Solomon’s Reign (1:1–9:31)
A. The gift of wisdom (1:1–17)
B. The building of the temple (2:1–5:1)
C. The dedication of the temple (5:2–7:22)
D. Solomon’s life, wisdom, wealth, and death (8:1–9:31)

II. Two Kingdoms Divide; the History of the Kings of Judah to the End of the Exile (10:1–36:23)

Rehoboam, Solomon’s son and successor (10:1–12:16)
Abijah (13:1–14:1)
Asa (14:2–16:14)
Jehoshaphat (17:1–21:3)
Jehoram and Ahaziah (21:4–22:9)
Joash (22:10–24:27)
Amaziah (25:1–28)
Uzziah (26:1–23)
Jotham (27:1–9)
Ahaz(28:1–27)
Hezekiah (29:1–32:33)
Manasseh (33:1–20)
Amon (33:21–25)
Josiah (34:1–36:1)
Josiah’s successors (36:2–14)
Exile and restoration (36:15–23)

The post Introduction to the Hebrew Tanakh? Part 2/2 appeared first on Mustafa.

Introduction to The Hebrew Tanakh? Part 1/2

Mustafa Al Juboori — Sun, 03 Oct 2021 07:13:31 +0000

What is the Hebrew Tanakh?

The modern day term for “Old Testament” back in the days it was called “Tanakh”

What is the meaning of Tanakh?

Tanakh is a word for Torah(Law)+ Nevi’im(prophet) + Ketuvim(writings)

Torah is “The Law” (First five book in the Hebrew bible)

Genesis
Exodus
Leviticus
Numbers
Deuteronomy

Nevi’im is “The Prophets”

Former prophets are:

Joshua
Judges
1-2 Samuel
1-2 Kings

The major Prophets :

Isaiah
Jeremiah
Daniel
Ezekiel

The minor prophets (12)

Hosea
Joel
Amos
Obadiah
Jonah
Micah
Nahum
Habakkuk
Zephaniah
Haggai
Zechariah
Malachi

Ketuvim is “The Writings”

Poetic (Wisdom) books:

Proverbs
Job
Psalms
Ecclesiastes

The scrolls

Song of Songs
Lamentations
Ruth
Esther
Ezra-Nehemiah
Chronicles 1-2

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