Bible Overview: OT

The Plagues

(7-12): 1. Water to blood 2. Frogs, 3. Gnats, 4. Flies, 5. Livestock die, 6. Boils, 7. Hail, 8. Locust, 9. Darkness, 10. Death of first born.

The Ten Commandments

(Exod. 20:1-17; Deut. 5:6-21) 1) No Gods before me 2) No images 3) No Lord's name in vain 4) Remember and keep Sabbath holy 5) Honor parents 6) Murder not 7) Adultery not 8) Steal not 9) False witness not 10) Covet not

Timeline

*Patriarchs and Judges (c. 2166-1050) Exodus (1446) United Monarchy (c. 1050-931) Divided Monarchy unto Exile (931-586) Fall of Samaria (Israel) (722) Josiah's reforms (628) Fall of Jerusalem (Judah) (586) Babylonian Exile (586—538) Return from Exile (538-445) Fall of Babylon, Cyrus Decree (538) Temple rebuilt (516) Wall rebuilt (445)

Genesis (Genealogies)

*Seth third son of Adam *Abraham (son of Tera) and Sarah [Hagar begets Ishmael] Isaac and Rebecca [brother is Esau] *Jacob (Laban's Leah and Rachael) The sons of Leah: Reuben, Simeon, Levi, Judah, Issachar, and Zebulun. The sons of Rachel: Joseph (Sons: Manasseh and Ephraim) and Benjamin: The sons of Bilhah (Rachel's servant): Dan and Naphtali. The sons of Zilpah (Leah's servant): Gad and Asher.

Haggai (Christ)

- After the exile, the Lord is renewing his promises to his people and calls on them to finish rebuilding the temple so that he might be with them and fulfill his promises to bless the whole world through them, particularly through the Messiah from the house of David. Jesus is the messiah through which the world will be blessed (Matt. 1:1; 28). - He is also the one through which God's presence is mediated (John 1:14).

Ruth (Christ)

- As a foreigner and ancestor of David, Ruth is a forerunner of the universal blessing that Christ's redemptive work ushered in. Many OT prophecies anticipate a new David (cf. Jer. 33) reigning over Israel and incorporating the Gentiles into his benevolent empire (cf. Isa. 55). This expectation is fulfilled in David's "son," Jesus the Christ (cf. Matt. 1:1).

Leviticus (Christ)

- Christ is a superior priest (Heb. 4-5). - Christ is a superior tabernacle (Heb. 9). - Christ is a superior sacrifice (Heb. 9-10). - The laws of Leviticus where given after the redemption accomplished in the Exodus. They were given so that we could be a kingdom of priest. Obedience is a response to God's gracious redemption.

Lamentations (Christ)

- Christ is the answer to the cry for restoration. In him the kingdom of God is at hand (Mk. 1:15).

Numbers (Christ)

- Christ is the true and better Israel, who succeeds in the wilderness where Israel fails (Num. 10-21; cf. Matt. 4:1-11). - Christ is the true and better lifted-up one (Num. 21:4-9; cf. John 3:14-15).

Amos (Themes)

- Day of the Lord. The Israelites clearly expected a "day of the LORD" when all their enemies would be judged (1:2-2:5). What they were not prepared for was that the judgment of that day would fall on them as well (2:6-9:10). Far from enjoying favored status, they would be held more accountable than their neighbors.

Zephaniah (Themes)

- Day of the Lord. The theme of Zephaniah, one preached more consistently by him than by any other prophet, is the "day of the LORD." This approaching day shows two faces: one of judgment against those who sin against God, and one of blessing for those who follow him. God will show himself just in both punishment and praise.

Esther (Themes)

- Divine providence. While God is never mentioned in the book, there are many hints of his presence. The downfall of Vashti (1), the decision to hold an elaborate "beauty contest" as a way of replacing her (2), and Mordecai's overhearing of a plot against the king (2) all conspire to move Esther and Mordecai into positions of power before the threat posed by Haman emerges (3). Mordecai notes this (4). - Human responsibility. Although the story shows that the outcome is a divine gift rather than a human achievement, Esther and Mordecai do show great initiative and courage, and their actions are obviously significant (4).

Obadiah (Christ)

- Edom is the target of Obadiah's prophecy of doom because it exemplifies hostility toward God's people. Those who are hostile to God's people will be judged by the Son God, on the day of the Lord (Rev 17-21).

Esther (Christ)

- For each following generation of Jews, the book of Esther answers the question, "How is it that we are still here?" by pointing to God's often hidden purpose. In the larger story of the Canon, it shows how God has preserved the offspring of Abraham for his purpose of bringing blessing to the whole world through them by raising up the Messiah and by including Gentile believers in his people. - Jesus is the true and better Esther, who not only risked his life but gave his life as a ransom for many (Mark 10:45).

Genesis (Themes)

- God as Creator. This is seen in the very opening verses and continues into the second chapter with the creation of man and woman (Gen. 1:1-2; Gen 1-2). - Mankind as characterized by sin. This is seen in the fall of Adam and Eve by eating the forbidden fruit (3), Cain's murder of Able (4), and the rampant wickedness which provokes the flood (6). In addition to this, the corruptions of Noah's family are depicted with Ham discovering his drunken nakedness (9). Abraham's failings are depicted in his relationship with Hagar (16). Sodom and Gomorrah is a wicked city (18). The sin in Lot's family is shown in its incestuous activity (19). - The promise of redemption. It begins the proto euangelion (Gen 3:15) and continues with God's covenant with Abraham (12; 15; 17) and is determinate with God's dealings with Joseph (50:20).

Ezekiel (Themes)

- God's Glory. Ezekiel spoke oracles that vindicate the reputation of this holy God. This radically God-centered point of view finds its sharpest expression in 36:22-23 ("It is not for your sake, O house of Israel, that I am about to act, but for the sake of my holy name... and I will vindicate the holiness of my great name... and the nations will know that I am the LORD"). Thus the primary purpose of Ezekiel's message was to restore God's glory before the people who had spurned it in view of the watching nations. But Israel's own welfare was bound up with its God. So the prophet pleads: "Why will you die, O house of Israel? For I have no pleasure in the death of anyone, declares the Lord GOD; so turn, and live" (18:31-32). - Holiness of God and Sin of the People. Ezekiel was deeply concerned with the holiness of God, and consequently with the sin of his people, that is, with any behavior that offended the holy God. These twin themes can hardly be separated, as attention to matters of purity can be found on nearly every page. Ezekiel's perception of the depth of Israel's sin shows graphically in his version of Israel's history (20). Even the oracles of restored Israel in chapters 40-48 include provision for dealing with the people's sin so they can survive in the presence of a holy God. - Judgement. The very structure of the book declares judgment on those clinging to (false) hope (33), but true hope for those who accept judgment. Ezekiel's restoration message was heard both before and after the destruction of Jerusalem, but radically God-centered judgment is partnered with a hope ("salvation") that wholly depends on God's gifts of a new heart and spirit (36:22-32)

Lamentations (Themes)

- God's Mercy. The key passage in Lamentations is 3:19-24, where the speaker affirms that belief in God's mercy and faithfulness is the key to a restored relationship with God. This fact is true even for people who have merited and received God's judgment (1:18). Hope, not despair, is the final word in Lamentations (5).

Daniel (Themes)

- God's Sovereignty. God is sovereign over history and empires, setting up and removing kings as he pleases. All of the kingdoms of this world will come to an end and will be replaced by the Lord's kingdom, which will never pass away (7). Though trials and difficulties will continue for the saints up until the end, those who are faithful will be raised to glory, honor, and resurrection life in this final kingdom (12:1-3).

Jonah (Themes)

- God's compassion for the nations. The Lord is a God of boundless compassion not just for "us" (Jonah and the Israelites) but also for "them" (the pagan sailors and Ninevites).

The Song of Solomon (Themes)

- God's covenant. It commands sexual purity, provides just the right framework (marriage) within which his people may properly enjoy the gift of sexual intimacy. Thus God's people honor him and commend him to the world when they demonstrate with their lives that obedience in such matters brings genuine delight. - Marriage is a gift of God. It is to be founded on loyalty and commitment (see Gen. 2:24, "hold fast"), which allows delight to flourish. As such, it is a fitting image for God's relationship with his people, in both the OT and the NT.

Proverbs (Themes)

- God's will. It is intensely practical, applying to every aspect of his people's lives. A proper relation to God involves, first, trying hard to understand his truth, and then embracing and obeying what one understands. A life lived by God's will is a happy and useful life, but against God's will is cursed life (3).

Ezra (Christ)

- God, through the remnant, rebuilt the temple though its glory did not exceed the former. Jesus is the true and better temple displaying the glory of the father, and the true and better sacrifice for sins (John 1:14, 29).

Exodus (Christ)

- He is the true and better Passover lamb (12-13; cf. John 1:29). - He is the true and better mediator (32-34; John 17). - He is the true and better tabernacle (40; John 1:14). - The movement of the book, from redemption (1-18) to response (19-40), is the movement of the Christian life (cf. 20:2). We respond to redemption with obedience; we do not earn redemption. And just like Israel our obedience is imperfect; that is why we need an even better mediator (32; cf. Heb. 12:24).

Malachi (Christ)

- In Jesus Christ, the Lord has come. John has prepared the way as Elijah (Mal. 4:5-6; Mk 1:1-8). In Jesus first coming he has brought salvation (John 3). In his second, he will bring a rod of iron (Rev 19:15).

Daniel (Christ)

- Jesus Christ is the Son of Man, which is his favorite self-identification, who must suffer to bring about his kingdom (Mark 8:31), and who will return on the clouds for glory to defeat all opposing kingdoms (Mark 14:62).

Joshua (Christ)

- Jesus Christ the true seed of promise descending from Israel, secured the everlasting inheritance through an obedience and triumph not ultimately displayed by the nation of Israel, who forsakes God and is exiled. - Given the virtual identity of the names Joshua and Jesus (both are rendered "Jesus" in Greek), and Hebrews 4:8-11, the leader Joshua has been interpreted as a "type" of Christ. Jesus is the true and better Joshua who leads his people into an everlasting rest.

Habakkuk (Christ)

- Jesus Christ, the only perfectly righteous man, suffers the judgement of God at the hands of wicked men so that salvation might come to all who believe (Acts 2:22-23).

Job (Christ)

- Jesus Christ, the true and better blameless man, suffered and triumphed over the Satan (Col. 2:13-15). - Jesus Christ is the living Redeemer whom Job longed for. He, in his incarnation and ministry, has stood upon the earth the bring salvation to his people (Job 19:25-27).

Zechariah (Christ)

- Jesus is the Messiah who will rule over the whole world (Matt 1:1; Heb. 1:8)

Deuteronomy (Christ)

- Jesus is the fulfillment of the messianic kingly hope (17:14-20; cf. Heb. 1:8) - Jesus is the fulfillment of the future prophet like Moses (18:18-19; cf. Acts 3:22-26; Heb. 3:3; Matt. 5) - Jesus is the true and better mediator of a true and better covenant (Deut 4:13-15; cf. Heb. 8:6) - In its projection in 30:6, Deut. looks forward to the day when God will change Israel's heart. This longing recurs in the OT (cf. Jer. 31:31-34). It is finally met through the work of Jesus' death and the giving of his Spirit (cf. Col. 2:11-14).

Ecclesiastes (Christ)

- Jesus is the incarnate wisdom of God (John 1:1-3, 14; 1 Cor 1:30).

Genesis (Christ)

- Jesus is the second Adam, who succeeds where Adam fails (Gen. 3; cf. Rom 5:12-21). - Jesus is the promised offspring of woman, the seed of Abraham (Gen 3:15; 15:1-6; cf. Gal. 4:4). - Jesus is the true and better Joseph, who suffers evil for the salvation of many (Gen 50:20; cf. Acts 2:22-23).

Proverbs (Christ)

- Jesus is wisdom of God (8). It was by Jesus all things were created and he upholds them by his power (Col. 1:16-17; Heb 1:3). He is the incarnate word and wisdom of God (John 1:1-3, 14; 1 Cor 1:30).

1 & 2 Kings (Christ)

- Jesus, as a descendent of David, sits on the eternal Davidic throne (Matt. 1:1; Heb 1:8-9). He is the true and better king he leads his people in righteousness.

1 & 2 Chronicles (Christ)

- Jesus, as a descendent of David, sits on the eternal Davidic throne (Matt. 1:1; Heb 1:8-9). Unlike the wicked kings of Israel, he leads his people into righteousness.

Hosea (Christ)

- Jesus, spoke of himself as the bridegroom of God's people (Matt 9:15), and Paul states that the mystery of marriage refers to the relationship between Christ and the Church (Eph 5). Jesus came to initiate this new covenant, prophesied (2), which culminates in the marriage supper of the lamb (Rev 19).

Zechariah (Themes)

- Judgement and Salvation. After the horrors of the exile, God is renewing his commitment to restore Judah as his treasured people. They will still suffer more distress, but in the end God will judge the Gentile oppressors and Judah will produce the Messiah, who will rule over the whole world, bringing them to worship the true God.

Micah (Themes)

- Judgement and forgiveness. The theme of Micah is judgment for the nation and forgiveness for the remnant. The Lord, the Judge who scatters his people for their transgressions and sins, is also the Shepherd-King who in covenant faithfulness gathers, protects, and forgives the remnant.

Obadiah (Themes)

- Judgement. It is not the last word for the people of God. The day of the Lord means judgement for enemies and vindication for God's people.

Nahum (Themes)

- Judgment upon enemies. Nineveh, the arrogant capital of the Assyrian Empire, would be destroyed.

1 & 2 Samuel (Themes)

- Kingship. God exercised his cosmic kingship by inaugurating a Davidic dynasty in Israel (2 Sam 7; Psa 89), not a Saulide one, and by electing the holy city Zion (2 Sam 6) as the place where David's successor will establish the temple for the worship of Yahweh. The Davidic "covenant" entitled Matthew to put David at the center of the genealogical history of the divine plan of salvation (Matt. 1:1).

Psalms (Themes)

- Laments. Their primary function is to lay a troubled situation before the Lord, asking him for help (89). - Hymns of praise. Their primary goal is to call and enable God's people to admire God's great attributes and deeds (150, 103). - Hymns of Thanksgiving. They thank God for his answer to a petition (136). - Hymns celebrating God's law. They speak of the wonders of the Torah and help worshipers to aspire to obey it more fully (119). - Psalms of confidence (23) - Repentance (32, 51) - Wisdom (1)

Malachi (Themes)

- Law of Moses and Day of the Lord. In 4:4-6 Malachi summarizes the main points of his prophecy: remember the Law of Moses (the focus of disputations 1-3), and remember the promise of Elijah and the coming day of the Lord (the focus of disputations 4-6). This is a Sixfold Wake-up Call to Renewed Covenant Fidelity.

Ezra (Themes)

- Mercy triumphs judgement. The Lord is faithful to his promises, and his mercy exceeds his anger. This is seen in Ezra's prayer of confession (9). - Holy people. The people of God are to be separate and holy to the Lord. Thus, they must repent for their intermarriage (10).

Nehemiah (Themes)

- Mercy triumphs judgement. The Lord is merciful and faithful to his promises despite his people's persistence in sin. Nehemiah confesses that God was just in his exiling and merciful in his restoring from exile since they still were sinful (9). - Obedience. God's people need to be on their guard against their own moral weakness. This is seen in Nehemiah's reformed provoked by Sabbath breaking, neglect of offerings, and intermarriage with pagans (13). - The centrality of God's word. This is seen in the climatic reading of the law (8). And the response of repentance on the people's part (9).

Amos (Christ)

- Messianic Hope. The northern kingdom of Israel had rejected that calling and abused that privilege, and so God would punish them all the more severely for their unfaithfulness. and yet even this terrible judgment did not eclipse all hope: there would still come an heir, booth of David, in whom alone Israel and Judah, and indeed all the world, would find peace and blessing (9:11-15).

Nahum (Christ)

- Messianic line preserved. Although God had used the Assyrians to chasten the wayward southern kingdom, he did not allow Judah to be annihilated. God's plan, that the Messiah would come from the line of David, would not be thwarted (Matt. 1:1).

1 & 2 Samuel (Christ)

- Messianic promise. 2 Samuel 7 is a turning point in the history of salvation; it clearly advances the messianic hope in the Abrahamic covenant. God chose David, the youngest and forgotten son of Jesse, to establish a dynasty. - Jesus sits on the eternal Davidic throne (Matt. 1:1; Heb. 1:8).

Hosea (Themes)

- Mosaic Covenant as Marriage to YHWH. The covenant between YHWH and Israel at Sinai is being treated as marriage. This analogy sees all the indictments against Israel as spiritual adultery. In addition, when God promises to save his people after he judges them (2), he depicts their future salvation as a new marriage ceremony at a new Sinai (2).

Jeremiah (Themes)

- Old covenant, Messiah, and new covenant. Jeremiah believed that God had made a covenant with Israel. It was based upon the promises God made to Abraham and the redemption from Egypt. It included standards for living as they were to be a holy nation. With David, it incorporated a promise of an eternal kingdom. From this came the hope of the messiah, the anointed one. Sadly, as chapters 2-6 indicate, the nation of Israel had a long history of covenant infidelity. As such covenant curses were to fall on them. But because of God's grace, Jeremiah extended, even so, the promise of the new covenant (31:31). The new covenant partners will not break the covenant, as most of the old partners did even though God was unwaveringly faithful (31:32). Instead, the new covenant partners will have the word of God so ingrained in their hearts through God's power that they will know and follow God all their lives (31:33-34). Nevertheless, Jerusalem must fall (52).

Zephaniah (Christ)

- On the great day of judgment, God will purge the faithless from all mankind and bring the faithful into their full inheritance through his Son (Rev. 17-22).

Ruth (Themes)

- Redemption. The book of Ruth describes two legal institutions combined in one practice namely, property redemption by a near kinsman and the "levirate" marriage. Property redemption by a relative assured that land would not remain in perpetuity outside the family. Levirate marriage involves a childless widow marrying her husband's brother to provide an heir for the dead husband. Boaz, a close relative (but not the closest), redeemed the property, married Ruth, and fathered Obed, who became heir to the property of the deceased (4).

Micah (Christ)

- Remnant of the Messiah. Israel and Judah in Micah's day were corrupted by their refusal to embrace God's purpose, and thus would suffer judgment; but there would yet be a remnant from all nations who would experience God's forgiveness and be part of his plan to bless the world through the Messiah's rule (Rev. 7:9).

Job (Themes)

- Suffering. The book sets out from the beginning to show that the reasons for human suffering often remain a secret to human beings. Indeed, Job's sufferings come upon him because Satan accused him in the heavenly courts, and these reasons were never explained to Job. The view of the friends, God punishes guilty and rewards the innocent in strict temporal terms, is denied.

Joel (Themes)

- The "day of the Lord" is the dominant theme of the book of Joel. Both the nations and Israel experience this judgment. However, for the repentant community, the "day" also holds out the hope of restoration. Ultimately, the Lord's covenant faithfulness is expressed in his promises of abundance and protection, which evidence his dwelling in the midst of his people. This is epitomized in the great promise of "my Spirit" that would be poured out on "all flesh" (2; Acts 2).

Ecclesiastes (Themes)

- The "vanity" of life. The book begins and ends with the exclamation, "Vanity of vanities! All is vanity" (Eccles. 1:2; 12:8). The Preacher is painfully aware that the creation has been "subjected to futility." It is especially noteworthy that when Paul refers to the creation being "subjected to futility," the Greek word he uses (mataiotēs) is the one utilized 38 times in the LXX version of Ecclesiastes to render the word "vanity." - The grateful enjoyment of God's good gifts. The Preacher spends a great deal of time commenting on the twisted realities of a fallen world, but this does not blind him to the beauty of the world God created (3:11) or cause him to despise God's good gifts of human relationships, food, drink, and satisfying labor. These are to be received humbly and enjoyed fully as blessings from God. - The fear of God. This is the key to living (12).

1 & 2 Kings (Themes)

- The Davidic Promise. In much of the narrative the promise given to David provides an explanation for why the Davidic dynasty survives when other dynasties do not, in spite of the disobedience of David's successors such as Jehoram (2 Kings 8:16-19). So when Solomon sins, the Davidic line does not lose the throne entirely, but retains "one tribe" (1 Kings 11:36; 15:4). The background here is the promise to David, where the sins of David's descendants are to be punished by the "rod of men" rather than by the kind of divine rejection Saul experienced (2 Sam. 7). - Exile for sin. God oversaw the destruction of his chosen city and temple, and the exile to Babylon, because of Israel's great sinfulness. Yet there remains hope because God's chosen royal line has not come to an end (2 Kings 25).

1 & 2 Chronicles (Themes)

- The Davidic covenant (1 Chron. 17). This is the source of the Davidic dynasty and Solomon's temple. God's commitment to "build a house" for David is fulfilled in the accession of Solomon and the line of his descendants, and the temple is completed as God promised (2 Chron. 6:10). The covenant has its origin in God's purpose and initiative in electing David to be his king (1 Chron. 28:4) and Solomon to be his temple builder (1 Chron. 22:6-10). The covenant continues "forever;" nevertheless, there are conditions of obedience to God's commands if the king and his people are to experience the blessings of the covenant (2 Chron. 7:11-22). They end up in exile (2 Chron. 36).

Isaiah (Themes)

- The Glory of God in his people. A microcosm of the book's message appears in 1:2-2:5. The Lord announces his basic charge against the people: they have received so much privilege from God and ought to be grateful children, but "they have despised the Holy One of Israel" (1:2-4). He describes the purpose of the various judgments they face, namely, to bring them to repentance, or at least to preserve a remnant who will repent (1:5-9). Judah is very diligent to observe the divinely appointed sacrifices, but the people's hearts are far from God, as their unwillingness to protect their own weakest members exhibits (1:10-20). The Lord called his people to be the embodiment of faithfulness in this world, and yet they are now filled with rampant unfaithfulness at every level (personal, religious, and social); but God intends to purge Zion of its sinful members and set her up as a beacon of light for the whole world. In view of this glorious future, Isaiah's contemporaries should commit themselves afresh to walking "in the light of the LORD" (1:21-2:5).

Leviticus (Themes)

- The Holy Lord is present amid His people. This is shown in his speaking from the tent of meeting (1:1). Because the Lord is in the midst, offerings (1-7), priests (8-10), regulations (11-16) and laws (17-27) are necessary. - Those who are called to be spiritual leaders, such as priests, bear a heavier responsibility. This is seen in the ordination of priest, and especially in the divine death penalty of Nadab and Abihu for offering strange fire (8-10; esp. 10). - Sin must be atoned for to be in the presence of God. This is seen the day pf atonement, which has been argued is the center of not only Leviticus but the entire Torah (16). - Holiness is demanded of the people of God. This is seen in the holiness codes, and the stoning of the blasphemer (17-27; esp. 24).

Exodus (Themes)

- The Land. The entrance into the land of Canaan is not realized within the events narrated in Exodus, but the promise of the land is held before Israel as a place of provision that is "flowing with milk and honey" (3:17) and also as a place they will inherit and where they will live as the Lord's people (6:7-8). - The Descendants. Through Joseph, the Lord brings 70 individuals into the land of Egypt who became numerous even amid affliction (1) and were brought out of Egypt as a large multitude (12). Exodus also focuses on how the people of Israel are shown to be Abraham's offspring, by the fact that the Lord repeatedly refers to them as "my people" in his words to Israel (3:7) and before Pharaoh (5:1). - The Covenant. It is seen in the provision of the tabernacle (25-31), the intercession of Moses (32), and the Covenant renewal (34). - The blessing and cursing of the nations. It is seen in God's hardening of Pharaoh (7:5), the mixed multitude (12:38) and the subsequent making of a holy nation (19:6).

Haggai (Themes)

- The Lord's house. The restoration of the Lord's house by the people of God will mediate God's presence.

Psalms (Christ)

- The Messianic Psalms. One of the most important factors in the national survival of Israel was the Messianic hope. This hope centers on the return of the age of David, and it is against this background that the Messianic hope in the Psalter should be viewed (132, 89). The picture of the Messiah that emerges from the Psalter is a twofold one. - First, the Messiah is to be the King of the Messianic age. The Psalter envisages a divine Messianic King against whom nations will rebel in vain (2). The kingdom is described as a universal kingdom which belongs to God but over which Messiah rules in association with the Lord (45, 110). The Messiah is King, Priest and Victor who sits in glory at God's right hand (45, 110). - But secondly, the Psalter also prepares men's minds for a suffering Messiah. The anointed Son of Yahweh, the Priest-King whose throne will stand for ever and whose reign of peace and righteousness will cause all nations to be blessed in him, is to submit himself to dreadful suffering (22).

Jeremiah (Christ)

- The coming of Jesus the Messiah fulfills God's promises to Abraham and David, and the prophets of a new faithful people of God in continuity with the old people of God (Matt 1:1). - After Jesus pours at the New Covenant in his blood (Lk. 22:20), he ascends to the right hand of the father and takes his throne, he pours out his Spirit at Pentecost in partial fulfilment of the New Covenant a new community is created (Acts 2).

Deuteronomy (Themes)

- The election of Israel. God explicitly states that He did not choose to make them his treasured possession because they were greater than others (7-10). In fact, God said that they were actually a stubborn people who had no righteousness of their own, but he had made them his people because of his covenant with their fathers and the wickedness of the nations (9-10). He calls them his people as the motive for obedience (14:1-2, 21). - Blessings and Curses. This is reiterated throughout. God is setting before them a blessing and a curse, life and death (11:26; 30:1, 15-19). Blessings and curses are detailed as in terms of the covenant contract (27-28).

Judges (Christ)

- The failures of both the people and judges are so significant that they create a longing for the judge who would never fail. Cut off from God's kingship, the people are left with private religion. This book prepares us for the day when God will provide the true and perfect king from the line of David, Jesus Christ (Matt 1:1; Heb. 1:8).

Joshua (Themes)

- The faithfulness of God. This is seen in the statement to the effect that he fulfilled all his good promises. He said he would give them the land (1:2). He did (6-12). So God says he has fulfilled all the promises (21:43-45). The nations. Judgment upon the nations is certain with the conquering of the land (6-12). But the Lord can to save the "outsider" Rahab (6), and reject the "insider" Achan (7).

Ezekiel (Christ)

- The judgement passages and the restoration passages make it clear that what God is going to do in redeeming his people is not because they deserve it. He restores his people for His name sake (36). He will do this by sprinkling clean water to cleanse from sin and giving a new heart. This foreshadows the coming of the incarnate Lord who dies for those who do not deserve his love and receives cleansing from their sins and a new heart as the ascended Lord pours our His Spirit upon them (Heb. 10:19-22; Titus 3:5).

Numbers (Themes)

- The land of Canaan. This is the goal of the book of Numbers. A census is taken of all the men who are able to go to war. Israel is being prepared to fight for the land (1). Setting out from Sinai, led by the fire of God's presence (10). At their arrival at the southern border of the land, they send spies (13). The spies' gloomy report causes Israel to lose heart about the land, and God sentences them to wander for 40 years in the wilderness. But the second half of the book shows the people again on the move toward the land, after the serpent is lifted-up (21). The last word from God in the book is both a command and a promise: each of the tribes of the people of Israel shall hold on to its own inheritance (36). - The Descendants. This depicted in the census at the beginning and end of the book (1; 26). Israel has grown to a massive army for the Lord.

Judges (Themes)

- The land. Israel's existence in the land, which had been promised by God, was threatened by its continuing apostasy. Israel had not conquered the land completely (1), and its unfaithfulness was to blame (2). Therefore, the day would come when the nation would be taken captive, away from the land. - God's faithfulness, Israel's apostasy. Despite Israel's repeated falling away, God continually delivered his people. This was due not to Israel's merits or repentance, but to God's compassion and pity (2:16, 18) and his promises to Abraham and his descendants. - Israel need for a godly king. They needed him to lead in doing right in the Lord's eyes rather than a leader who "did what was right in his own eyes" (cf. 17:6; 21:25). God had promised from the beginning that there would be kings (Gen. 17) and had given explicit instructions about what a godly king would look like (Deut. 17). The book of Judges shows the chaos and apostasy to which the people of Israel descended in the absence of a godly king.

The Song of Solomon (Christ)

- The marriage between Christ and the Church is the foundation of marriage and its fullest meaning (Eph 5:22-33).

Nehemiah (Christ)

- The people of Nehemiah's day were waiting from the promised Messiah. Jesus the Messiah has come (John 1:14).

Joel (Christ)

- The promise of the outpouring of the Spirit, characteristic of the new age, is begun in the ascension of Christ and outpouring of the Spirit at Pentecost (Acts 2). - This first coming, the first day of the Lord, was for restoration. The second coming, the day of the Lord, will mean judgement for all those apart from Christ (1 Thess 5).

Jonah (Christ)

- Though Jesus was sent first to the Jew, his mission was to bring salvation to all nations (Rom 1:16; Matt 28).

Habakkuk (Themes)

- Trust in God's just wisdom. Habakkuk learned to wait and trust in God, who works out all things for his glory. Habakkuk, like Job, questions God's justice, but in the end both realize that God is sovereign and his justice is far beyond their comprehension. Habakkuk's message of judgment on Judah would not have been well accepted, for the nation had been blinded by sin while false prophets were declaring that God would not punish his chosen people. But God's justice demands that wickedness be punished, whether found in pagan nations or in his own people.

1 & 2 Samuel (Summary)

1 Samuel highlights two major events: first, the establishment of the monarchy in Israel; and second, the preparation of David to sit on the royal throne after Saul. The prophet Samuel thus functions as the link between the judgeship and the kingship. Saul was rejected by the Lord in favor of David even though, humanly speaking, he stayed on the throne until his death. Later, in 2 Samuel 7, God promises David and his house an eternal dynasty. The story of the rise of David in the second half of 1 Samuel prepares for the full-scale kingship of David in 2 Samuel.

Creation Days

1) Light and darkness 4) Sun, moon, and stars 2) Sky and sea 5) Birds and fish 3) Dry land and vegetation 6) Animals and man

1 & 2 Kings (Summary)

1-2 Kings covers the history of Israel from the death of David to death of Nebuchadnezzar. This history of Israel is full of tragedies: the rupture of the kingdom so that the north was in rebellion against David's house; the failures of so many kings, north and south, to live faithfully and to lead wisely; and the deportations of the north and then of the south. and yet God will not fail in his purpose: Kings ends with kindness shown to David's heir, which leaves the hope that the Davidic line will continue, leading to the ultimate heir, the Messiah, and the hope that a chastened Israel may itself be restored and may fulfill its calling for the world.

Malachi (Background)

5th Century Post-Exilic. Malachi's ministry took place nearly a hundred years after the decree of Cyrus which ended the Babylonian captivity and allowed the Jews to return to their homeland and rebuild the temple. After the return from exile, Judah remained an almost insignificant territory inhabited by a small population. Although they enjoyed the benefits of Persia's enlightened policy of religious toleration and limited self-rule, the Jews acutely felt their subjugation to a foreign power and they suffered persistent opposition from their neighbors. Judah was no longer an independent nation and was no longer ruled by a Davidic king and the second temple had no visible manifestation of the glory of God.

Obadiah (Background)

6th Century Exilic Prophet to Judah and Edom. The Jerusalemites experienced God's judgment when enemies invaded. The Edomites, the descendants of Jacob's brother Esau and one of Israel's neighbors directly to the east, should have assisted their brothers during the Babylonian crisis. Instead they sided with the foreign invaders and even took advantage of Israel's misfortune. Holy Zion had been profaned, and God's people were put to public shame. Edom felt secure in spite of its complicity in Israel's demise.

Ezekiel (Background)

6th century exilic Prophet to Judah. Ezekiel prophesied during a time of great confusion. The Babylonians had exiled Judah's king along with several thousand of its leading citizens. Ezekiel was among their number. The political situation was complex: a Judean king was among the exiles (Jehoiachin), but the Babylonians had appointed a puppet king to the throne in Jerusalem (Zedekiah).

Daniel (Background)

6th century exilic prophet to Judah. Written by Daniel in the sixth century B.C., records the events of his life and the visions that he saw from the time of his exile. Daniel was a young man of noble blood who was exiled from Judah, and lived thereafter at the Babylonian court. After the fall of the Babylonian Empire, he served the Medo-Persian Empire that succeeded it.

Zechariah (Background)

6th century post-exilic prophet to Judah. Nearly 20 years after their return from the Babylonian exile in the time of Cyrus, discouragement dogged God's people, replacing their earlier enthusiasm. The foundation of the temple had been laid shortly after the initial return, but powerful opposition had prevented any further progress on rebuilding the temple. Though Persian foreign policy accorded a significant role to local traditions—unlike the previous overlords, the Babylonians—life was still hard in the province of Judah. Taxes were high, especially as the Persian king prepared for a campaign against Egypt. There was little evidence of the kind of transformation of the state of things that the earlier prophets had anticipated, whether externally in a restoration of Jewish sovereignty, or internally in a moral reformation of the people. In particular, the city of Jerusalem was still only partially rebuilt and was on the sidelines of world significance. Under the circumstances, it was easy for the people to conclude that theirs was a "day of small things" (4:10) in which God was absent from his people. In such a context, faithful obedience was viewed by many as useless: pragmatically, it made more sense to pursue the best life possible in spite of the present difficulties.

Haggai (Background)

6th century post-exilic prophet. The historical setting of the book is in the sixth century B.C. among the returned exiles from the Babylonian captivity. The Persian ruler Cyrus the Great captured Babylon. His edict in 538 B.C. permitted the return of Jews to Jerusalem so that they might rebuild the temple. The events within the book of Haggai take place during the reign of Darius, a general who rose to power following the death of Cyrus's son. Darius's support was vital for the completion of the temple.

Jeremiah (Background)

7th century exilic prophet to Judah. The book of Jeremiah is set during the politically tumultuous times following the fall of the Assyrians and the rise of the Babylonians over the Egyptians (their competitors). Jeremiah witnessed multiple deportations of Judeans to Babylon and the destruction of Jerusalem and the temple.

Habakkuk (Background)

7th century pre-exilic prophet to Judah. The Babylonians do not appear to be an imminent threat when Habakkuk was writing, but he seems to be very aware of their potential threat, and thus Habakkuk's time frame is probably not later than the end of Josiah's reign. Before Josiah, Judah had radically turned away from God under the leadership of the extremely wicked kings like Manasseh, and the nation was ripe for punishment. Judah was morally and spiritually corrupt, worshiping Baal on the high places, offering its children to Molech, dedicating horses to the sun god, and allowing the temple to fall into ruin. Judah experienced a significant, though short-lived, time of revival during Josiah's reign with the restoration of the temple and reinstitution of the Feast of Passover, but returned quickly to its evil ways following his death. It was a politically turbulent time as well. Assyria had ruled Judah with a heavy hand for well over a hundred years, inflicting punishment and tribute; but Assyria was beginning to weaken, and soon Babylon would be the world power.

Zephaniah (Background)

7th century pre-exilic prophet to Judah. The prophecy takes place during the reign of Josiah. The northern kingdom of Israel had already been exiled. People are still engaging in condemned pagan practices, in spite of having seen the destruction and exile of her sister.

Nahum (Background)

7th century prophet to Nineveh. Nineveh (and Assyria) was still at or near the height of its power and Judah was still firmly under Assyrian control.

Micah (Background)

8th century Pre-Exilic to Judah and Israel. Free from Assyrian interference in the first half of the eighth century, Israel and the Judah witnessed the emergence of a wealthy upper class. Yet this brought with it significant corruption.

Amos (Background)

8th century pre-exilic prophet to Israel from Judah. The Assyrian Empire was unable to continue the pressure it had put on the nations of the Canaanite coast during the previous century. At this same time, both Judah and Israel were blessed with fairly stable governments. As a result of these two factors, the two nations were experiencing a time of wealth and prosperity unparalleled since the day of Solomon. This was especially true for the northern kingdom, Israel.

Hosea (Background)

8th century pre-exilic prophet to Israel. He ministered during the latter half of the eighth century. This period was the most turbulent and trying time in the history of Israel prior to the captivity. The latter days of the eighth century B.C. witnessed the rise of several capable neo-Assyrian kings who extended Assyrian dominance over the entire ancient Near East (eventually including Egypt) for more than a century. Particularly relevant to Hosea were at least six incursions into Palestine and its neighbors by an unstoppable Assyrian army during the prophet's lifetime. Conquest and exile were the most dreaded fate in biblical times. This perennial threat hanging over Israel (specifically the northern kingdom) came with a time of unparalleled political upheaval and instability. The nation had six kings within about 30 years, a period filled with intrigue and violence. Within this chaotic 30-year period, external conflicts and failures of international diplomacy repeatedly proved disastrous.

Jonah (Background)

8th century pre-exilic prophet to the Israel (North). The expansion by Israel was made easier because of Assyrian weakness. The Assyrians were engaged in conflicts. There was also widespread famine, and numerous revolts within the Assyrian Empire.

Isaiah (Background)

8th century, pre-exile prophet to Judah. (1) chapters 1-39 are set against the background of Isaiah's own times in the eighth century B.C., under the Assyrian threat. God's people are rebellious craving worldly security. Preaches that God purifies a remnant through judgement. (2) chapters 40-55 are prophecies about the sixth century B.C., the Babylonian exile. God's people are defeated. Preaches consolation to the people in exile. (3) chapters 56-66 are prophecies about the returned exiles and subsequent generations of God's people. God's people are those holding fast. Preaches preparation for promises salvation.

Psalms (Summary)

A collection of 150 poems that express a wide variety of emotions, including: love and adoration toward God, sorrow over sin, dependence on God in desperate circumstances, the battle of fear and trust, walking with God even when the way seems dark, thankfulness for God's care, devotion to the word of God, and confidence in the eventual triumph of God's purposes for the world. The Hebrew name for the book is Tehillim, "Praises," pointing to the characteristic use of these songs as praises offered to God in public worship. The Psalms are organized in 5 books probably mirroring the Torah.

Joel (Background)

After the fall of the Jerusalem. After exile.

Malachi (Summary)

An attack on halfhearted and negligent religious service, which in the prophet's day took multiple forms (e.g., inappropriate offerings, untruth promoted by the priests, and the prevalence of divorce). The primary in which the attack is embodied is a rhetoric of question and answer, as the people of Judah are pictured as asking a series of questions that God answers in an accusatory and condemning way. Malachi's contemporaries may have been free from blatant idolatry and relatively orthodox in their beliefs, but theirs had become a dead orthodoxy.

Psalms (Outline)

Book I: Psalms 1-41 (YHWH) Book II: Psalms 42-72 (Elohim) Book III: Psalms 73-89 (Elohim) Book IV: Psalms 90-106 (YHWH) Book V: Psalms 107-150 (YHWH)

1 & 2 Chronicles (Summary)

Chronicles is an interpretation of Israel's past, drawing mainly on the books of Samuel and Kings. It recast and supplemented those books in many ways, not only to show how the nation's unfaithfulness to God had led it into disaster but also to point out how its faithful kings and people had experienced God's blessing. It recounts the history of Israel and the Davidic monarchy down to the exile primarily as a matter of "seeking God" or "forsaking him," and sets out the consequences that flow from that choice for the king and people.

Deuteronomy (Summary)

Deuteronomy is a set of sermons, preached by Moses to all of Israel shortly before his death and not long before the conquest of the land under the leadership of Joshua. It is an exhortation, urging Israel's faithful obedience to the covenant laws of Sinai given 40 years previously. The circumstance of the sermon carries added significance because of Israel's failure, a generation earlier, to conquer the land. Now that they are back at the eastern border of the Promised Land, Deuteronomy seeks to ensure that such failure does not recur.

Ecclesiastes (Summary)

Ecclesiastes is concerned with imparting wisdom and knowledge to the people of God and teaching them to fear the Lord. The speaker's designation (preacher) indicates that he is addressing an assembly of some kind. The speaker raises a series of problems and solutions throughout the course of the book.

Exodus (Summary)

Exodus picks up when the sons of Jacob have grown into the people of Israel. The first half of the book records events that fulfill the promise to Abraham that his descendants would sojourn in a land that was not their own, be afflicted for 400 years, and then come out by the Lord's hand with numerous possessions. The second half of the book narrates the events surrounding the covenant being revealed, confirmed, broken, and renewed and records the covenant instructions that the Lord revealed to Israel through Moses at Mount Sinai.

Ezekiel (Summary)

Ezekiel spoke to a community forced from its home, a people who had broken faith with their God. As the spokesman for the God of Israel, Ezekiel spoke oracles that vindicate the reputation of this holy God.

Genesis (Summary)

Genesis is about creation, sin, and redemption. It tells how God created the world as very good, but that it was destroyed in the flood because of man's disobedience. The new world after the flood was also spoiled by human sin. The call of Abraham, through whom all the nations would be blessed, gives hope that God's purpose will eventually be realized through his descendants.

Habakkuk (Summary)

Habakkuk saw the rapid progress of Judah's moral and spiritual deterioration and this deeply troubled him. Yet God's response puzzled him even more, for "how could a good and just God use a more wicked nation to punish a less wicked one?" God makes it clear that both nations are to be judged and appropriately punished for their evil acts. Although Habakkuk may not fully understand, he has learned to rely totally on the wisdom and justice of God to bring about the proper resolution in ways he could never have imagined.

Haggai (Summary)

Haggai motivates the leaders and the people of God to consider their current economic and spiritual circumstances and to renew their efforts to complete the work of temple restoration.

Hosea (Summary)

Hosea depicts Israel's unfaithfulness with a number of images from family and nature. Israel is like: a promiscuous wife, an indifferent mother, an illegitimate child, an ungrateful son, a stubborn heifer, a silly dove, a luxuriant vine, and grapes in the wilderness. Yet Israel's unfaithfulness with Baal worship and its accompanying perversities and obstinacy are not enough to exhaust God's redeeming love that outstrips the human capacity to comprehend.

Genesis (Outline)

I. Adam (1-5) II. Noah (6-11) III. Abraham (12-23) IV. Isaac and Jacob (24-36) V. Joseph (37-50)

Proverbs (Outline)

I. Commendation of Wisdom (1-9) II. Contrasts with Wisdom (10-22) III. Commands and Warnings (23-24) IV. Comparisons of Wisdom (25-29) V. Descriptions of the Wise (30-31)

Haggai (Outline)

I. Condemnation: sinful neglect (1) II. Encouragement: crop failure from sinful neglect, promise shake the nations (2)

Nahum (Outline)

I. Contrast between God's vengeance toward enemies and goodness to his people (1) II. Nineveh's overthrow (2-3)

Micah (Outline)

I. Controversy with the capitals (1-2) II. Controversy with the leaders (3-5) III. Controversy with the people (6-7)

Esther (Outline)

I. Esther made queen in place of Vashti (1-2) II. The Jews threatened by Haman (3-6) III. The Jews triumph over Haman (7-8) IV. The feast of Purim (9-10)

1 & 2 Chronicles (Outline)

I. Genealogies from Adam to Saul (1 Chron. 1-10) II. David and his reign (1 Chron. 11-29) III. Solomon and his reign (2 Chron. 1-9) IV. Judah's history from division to exile (2 Chron. 10-36)

Hosea (Outline)

I. Gomer's sin, punishment, and restoration considered as a symbol (1-3) II. Hosea Spells out His Parable with Accusations, Warnings, and Promises (4-14)

Judges (Outline)

I. Israel forsakes YHWH by not clearing the land nor passing on true worship to the following generation (1-2). II. Repeated cycle of Judges (3-16) o Relapses into apostasy o Retribution from God o Repentance of the people o Rescue by Judge (Gideon: 6-9; Samson: 13-16) III. Utter Corruption (17-21) o Idolatry of Micah o Sin against Gibeah to War against Benjamin

Lamentations (Outline)

I. Jerusalem's Desolation (1) II. The LORD'S Anger With Judah (2) III. The Steadfast Love of the LORD (3) IV. Judah's Defilement (4) V. Cry for Restoration (5)

Jonah (Outline)

I. Jonah's disobedience and consequences (1) II. Jonah's prayer from the big fish and release (2) III. Jonah's preach and Nineveh's repentance (3) IV. YHWH's love contrasted with Jonah's (4)

Obadiah (Outline)

I. Judgement for Edom (1-15) II. Restoration for Israel (16-21)

Nehemiah (Outline)

I. Nehemiah's first visit to Jerusalem: the wall rebuilt and cov renewed (1-12) II. Nehemiah's second visit to Jerusalem: the community exhorted (13) a. Sabbath breaking, offering neglect, intermarriage

Leviticus (Outline)

I. Offerings (1-7) II. Ordination of Priests (8-10) III. Regulations for Cleanliness (11-16) IV. Holiness Laws (17-27)

Zechariah (Outline)

I. Oracles and Visions (1-8) II. The return of the King (9-14)

Joel (Outline)

I. Plague of Locusts (1-2:11) II. Penitence of the People (2:12-17) III. Promises (2:18-3:21)

Deuteronomy (Outline)

I. Preamble and Historical Prologue (1 - 4) II.. Stipulations (5-26) III.. Blessing and Curses (27-28) IV. Call upon Divine Witness (29-30) V. Moses' Farewell (31-34)

Numbers (Outline)

I. Preparations to leave Sinai: census, commission, commands (1-9) II. Journey from Sinai to the Plains of Moab: characterized by rebellion and failure until the serpent is lifted up (10-21) III. Balaam's Blessing and Inheriting the plains of Moab (22-36)

Job (Outline)

I. Prologue: God accepts Satan's challenge and Job suffers (1-2) II. In the presence of friends, Job curses his birth not God (3) III. The discourse of Job and his friends: 3 cycles (4-31) IV. The discourse of Elihu (32-37) V. YHWH's address to Job (38-41) VI. Epilogue: Job's answer to YHWH; Job's prayer for his friends; Job's restoration (42)

Ezekiel (Outline)

I. Prophecies of annihilation for Judah and surrounding nations (1-32) II. Jerusalem falls (33) III. Prophecies of resurrection for Judah and the temple (34-48)

Isaiah (Outline)

I. Prophecies of judgment concerning events during Isaiah's lifetime: Trust in neither Assyria nor Egypt but YHWH who rewards those who trust him (1-39). II. Prophecies concerning the Babylonian exile: Comfort centered upon the suffering servant (40-55). III. Prophecies concerning the return and renewal: center upon the day of judgment and new creation (56-66).

Exodus (Outline)

I. Redemption (1-18) a. Slavery and Call of Moses (1-6) b. Plagues (7-11) c. Passover, Exodus, consecration of firstborn (12-13) d. From Egypt to Sinai (14-18) II. Response (19-40) a. Covenant law (19-24) b. Instructions for Tabernacle (25-31) c. Covenant Broken and Renewed (32-34) d. Tabernacle finished (35-40)

1 & 2 Samuel (Outline)

I. Samuel judges Israel (1-8) II. The rise and fall of King Saul (9-15) III. Saul sets himself against David (16-31) IV. David reigns over Israel (2 Sam 1-8). V. David and his court (2 Sam 9-24) - Mephibosheth (9) - Sin and Consequence (11-20) *Bathsheba (11-12) - David nears the end (21-24)

Jeremiah (Outline)

I. The Call of Jeremiah (1) II. Oracles of Judgement and Promise for Judah (2-33) III. Last Days of Jerusalem (34-39) IV. The Aftermath of the fall (40-51) V. The Fall of Jerusalem (52)

The Song of Solomon (Outline)

I. The Lovers Yearn for Each Other (1-2:17) II. The Shepherdess Dreams (3:1-6:3) IV. The Lovers Yearn for Each Other Again (6:4-8:4) V. The Lovers Join in Marriage (8:5-14)

Habakkuk (Outline)

I. The Prophet's questions and YHWH's answers (1-2) II. Faith strengthened in prophet's prayer (3).

Ecclesiastes (Outline)

I. The Search for Meaning (1-3) II. The frustrations of Life (4-7) III. Living a Life of Wisdom (8-11) IV. Fear God and Obey Commandments (12)

Zephaniah (Outline)

I. The day of Wrath (1-2) II. YHWH's exalts the remnant (3)

Daniel (Outline)

I. The example of Daniel and his friends (1-6) II. The visions of Daniel (7-12)

Ezra (Outline)

I. The return under Zerubbabel: the temple is rebuilt and rededicated (1-6) II. The return under Ezra: reforms are instituted (7-10) a. intermarriage

1 & 2 Kings (Outline)

I. The united kingdom under Solomon (1-11) II. The divided kingdoms (1 kg 12- 2 kg 17) III. The remaining kingdom of Judah (2 kg 18-25)

Amos (Outline)

I. Woe is at hand for nations who committed atrocities (1-2) II. Woe is at hand, therefore, highly favored Israel (3-6) III. Visions of threatening woes (locust, fire...) and a promise of restoration (7-9)

Joshua (Outline)

I. YHWH causes Israel to enter the land (1-5) a. to cross the Jordan II. YHWH causes Israel to conquer the land (6-12) a. Central, Southern, and Northern campaign III. YHWH causes Israel to inherit the land (13-22) a. Its division among tribes IV. Joshua obliges Israel to worship and love YHWH alone (23-24)

Isaiah (Summary)

Isaiah announces God's surprising plan of grace and glory for his rebellious people and, indeed, for the world. God had promised David that his throne would lead the world into salvation (2 Sam. 7). But by Isaiah's time, the descendants of Abraham and many members of the dynasty of David no longer trusted the promises of God, aligning themselves instead with the promises of this world. Judah's unbelief in God during the pivotal events of Isaiah's lifetime redirected their future away from blessing and toward judgment. At this historic turning point, Judah moved from independence under God's power to subservience under pagan powers. The purpose of Isaiah, then, is to declare the good news that God will glorify himself through his renewed people, which will attract the nations. The book of Isaiah is a vision of hope for sinners through the coming Messiah, promising for the "ransomed" people of God a new world where sin and sorrow will be forever forgotten.

Isaiah (Christ)

Isaiah foresees the Savior of sinners, the Lord Jesus Christ, who is: *the God-with-us (7:14), *the child destined to rule forever (9:6-7), *the hope of the Davidic throne (11:1), *the glory of the Lord (40:5), *the suffering servant of the Lord (42:1-9; 49:1-6; 50:4-9; 52:13-53:12), *the anointed preacher of the gospel (61:1-4), *the bloodied victor over all evil (63:1-6)

Jeremiah (Summary)

Jeremiah and Baruch wished to leave behind a record of the tumultuous times in which they lived, God's message for those times, and God's message for the future of Israel and the nations. They stress God's judgment on covenant infidelity and worldwide sin, as well as God's determination to restore an international people for himself through the establishing of a new covenant.

Job (Summary)

Job is an account of the fall and restoration of the pious Job (1-2; 42). Readers meet a blameless man, whose peace and prosperity are disrupted when—unknown to him—God points him out to Satan (1:6). The question posed in 1:9, "Does Job fear God for no reason?" is the leading concern of the prose, and it receives a full and satisfactory answer by the book's conclusion. Within those prose bookends readers listen to the main protagonists in the story. Job's soliloquies bracket three rounds of impassioned debate with his "friends"—Eliphaz, Bildad, and Zophar. Their dialogue descends from intuitive integrity in Job and sympathy from his friends at the beginning to outrageous accusation (22) and to embittered self-justification by Job (27). Job longs for divine vindication, and for an intermediary who can bring this about. A new character makes an entrance, Elihu. Through five uninterrupted chapters (32-37) he rebukes both Job and his friends. Finally, the Lord appears in the whirlwind (38). The "Yahweh speeches" (38-41) do not directly engage Job's questions but point rather to the reality of the God behind, and now clearly within, his suffering.

Joel (Summary)

Joel calls all the inhabitants of Judah and Jerusalem to lament and return to the Lord during a time of national calamity.

Joshua (Summary)

Joshua recounts, from a theological perspective, the events surrounding Israel's capture and settlement of the land of Canaan.

Lamentations (Background)

Lamentations describes the results of Babylon's destruction of Jerusalem in 586 B.C.

Lamentations (Summary)

Lamentations describes the results of Babylon's destruction of Jerusalem in 586 B.C.In the Hebrew Bible, Lamentations is called Ekah ("How"), after the first word in the book. This word occurs in 1:1, 2:1, and 4:1 to emphasize how much Jerusalem has suffered. Though the book is lament, the center emphasizes the steadfast love of the Lord and the book ends with a cry of restoration.

Leviticus (Summary)

Leviticus is a continuation of the Exodus narrative. The book of Leviticus is a further and deeper unfolding of the divine-human relationship codified on Mount Sinai. On the one hand, it assumes that Israel is sinful and impure. On the other hand, it describes how to deal with sin and impurity so that the holy Lord can dwell in the people's midst.

Micah (Summary)

Micah writes in order to bring God's "lawsuit" against his people. He indicts Samaria and Jerusalem for their sins, with both Assyria and Babylon looming as instruments of the divine judgement.

Nahum (Summary)

Nahum was God's messenger to announce the fall of Nineveh and the complete overthrow of Assyria. Nahum's book is a sequel to, and a dramatic contrast with, the book of Jonah. Jonah's mission to Nineveh was probably sometime in the first half of the eighth century B.C. He was to warn that large city of God's impending judgment because of Nineveh's wickedness. To Jonah's dismay, the Ninevites heeded his message, repented, and were spared God's judgment. This repentance, however, did not last.

Nehemiah (Summary)

Nehemiah is a sequel to Ezra. Two main actions occur: the rebuilding of the wall of Jerusalem and the recommitment of the returned exiles to fulfill their covenant obligations. The events covered a span approximately 13 years. Nehemiah emerges from the pages as a godly and decisive leader.

Numbers (Summary)

Numbers relates Israel's journey from Mount Sinai to the borders of the Promised Land, summarizing some 40 years of the nation's history. The book begins with Israel making final preparations to leave Sinai. It then records their triumphal setting out, before relating a series of disasters in which the people grumbled about the difficulty of the journey and the impossibility of conquering Canaan. This response leads to God delaying the entry to Canaan by 40 years. The closing chapters of the book tell how the people at last set out again and reached the banks of the Jordan, poised to cross into the land promised to their forefathers. Numbers is the gradual fulfillment of the promises to Abraham that his descendants would be the people of God and occupy the land of Canaan.

Obadiah (Summary)

On the one hand, Edom, together with all other nations that oppose Israel's God and his people, will experience God's retributive judgment. On the other hand, God's own covenant people, who have already experienced God's judgment, will receive restoration from their God. The book ends with the promise of the kingdom of God.

The Song of Solomon (Summary)

Poetry expressing romantic love between a young man (a shepherd) and a young woman in ancient Israel.

Ezra (Summary)

Post-Exilic. Ezra continues 2 Chronicles, picking Cyrus decree (and originally one book with Nehemiah). Ezra shows that the exile was not the end of the story for God's ancient people. Ezra stresses God's providence and mercy in moving imperial rulers to favor his people, and in raising up new shepherds to serve them, especially Ezra (a priest) and other priests and Levites. Ezra details the return from exile and the rebuilding of the temple. Nevertheless, not all the promises of the prophets have come to pass (Ezra 9); God will do still more through them. The people have a new chance to live as God's distinctive people.

Ruth (Summary)

Ruth takes place in the time of the judges, before a king was in place to reign over a united kingdom. This book explains the providential ancestry of David, who would become such a king.

Ruth (Outline)

Scene 1: Naomi Returns to Bethlehem with Ruth(1) Scene 2: Ruth Gleans in Boaz's Field (2) Scene 3: Ruth, at the Threshing Floor, Asks Boaz to Marry Her (3) Scene 4: Boaz secures Redemption at the Gate and Ruth becomes an ancestor of David and thus Christ (4)

Amos (Summary)

The Israelites mistook wealth and prosperity to be unmistakable signs of the blessing of God. Thus, they were reinforced in their belief that "the day of the LORD" would soon dawn in which God would subdue their enemies under their feet and make them the rulers of the world. But in fact, their present wealth and power was not evidence of the blessing of God. As Amos conclusively showed, they were actually under the curse of God because of their egregious breaches of their covenant with him. Much of their wealth had been amassed at the expense of the poor, whom the rich and powerful were systematically oppressing. Their worship of God was little more than attempts at magical manipulation of him, much like the religion of their pagan neighbors.

Esther (Summary)

The book of Esther tells how a Jewish girl became the queen of Persia and saved her people from a plot to destroy them. She is assisted in this by Mordecai, her cousin and guardian. It also explains how a special festival, called Purim, was established to recall and celebrate the deliverance that the Jews had experienced. The word Purim is derived from the Persian word pur ("lot") and recalls how Haman, the enemy of the Jews, cast lots to determine the best day to carry out his plan to exterminate them. Esther belongs to the period after the Babylonian exile, when Persia had replaced Babylon as the ruling power. Some Jews had returned to Jerusalem, where they enjoyed a reasonable amount of control over their own affairs as described in the books of Ezra and Nehemiah. Others, like Esther and Mordecai, were still in exile.

Daniel (Summary)

The first half (1-6) contains narratives from the lives of Daniel and his three friends, Shadrach, Meshach, and Abednego. These court stories exemplify faithful living in exile and provide models of how God's people should live as strangers and exiles in a world that is not their home. The second half of the book (Daniel 7-12) contains apocalyptic visions, which are designed to reassure God's people that in spite of their present persecution and suffering, God is in control and will ultimately be victorious. The final victory belongs to the Ancient of Days and his representative, the Son of Man (7). When they triumph, the powers and authorities of this world will be defeated and judged, while the saints will be vindicated and rewarded (7).

Jonah (Summary)

The primary purpose of the book of Jonah is to engage readers in theological reflection on the compassionate character of God (demonstrated toward the Ninevites), and in self-reflection on the degree to which their own character reflects this compassion (Jonah), to the end that they become vehicles of this compassion in the world that God has made and so deeply cares about.

Prophets of the sixth-century B.C

These (Daniel, Ezekiel, Obadiah, Haggai, Zechariah) lived under Babylonian exile. A few of them also lived during the shifting of world domination from Babylon to Persia, which occurred in 538 BC.

Prophets of the fifth-century B.C

These (Malachi, maybe Joel) during reign of Persia. Experienced the problems associated with rebuilding Jerusalem and restoring faithful worship and covenantal obedience.

Prophets of the seventh-century B.C

These (Zephaniah, Nahum, Habakkuk, Jeremiah) wrote against the background of the continuing power and then ultimate demise of Assyria, which by 612 B.C. had lost its place as the world's greatest power to Babylon. These prophets pressed God's claims on the chosen people, especially the standards of the Mosaic covenant

Prophets of the eighth century B.C.

These books (Hosea, Amos, Jonah, Isaiah, Micah) came about during the decline of the kingdoms of Israel and Judah and the rise of Assyria as a world power. Eventually Assyria destroyed Israel in 722 B.C., leaving only Judah as a remnant of David's kingdom.

Covenants

Works Adamic (Gen 1-3; cf. Hos 6:7) Grace (Gen 3:15) Noahic (Gen 9) Abrahamic (Gen. 12; 15; 17) Mosaic (Exod. 19; Deut) Davidic (2 Sam 7; 1 Kgs 2, 1 Chron. 17; cf. Psa. 89) New (Jer 31; Ezek 36; cf. Lk 22:20; 1 Cor. 11; Heb. 8-9)

Proverbs (Summary)

Written to describe and instill "wisdom" in God's people, a wisdom that is founded in the "fear of the LORD" and that works out covenant life in the practical details of everyday situations and relationships. The word (Hb. hokmah) can have the nuance of "skill," particularly the skill of choosing the right course of action for the desired result. In the covenantal framework of Proverbs, it denotes "skill in the art of godly living."

Malachi (Outline)

YHWH's love unrequited by: I. Ungrateful people (1) II. Profane Priest (2:1-9) III. Adulterous people (2:10-16) IV. Doubters punitive righteousness (2:17-3:6) V. By those who rob God (3:7-12) VI. Doubters of remunerative justice (3:13-18) VII. Closing exhortation and promise (4:1-6)

Zechariah (Summary)

Zechariah addressed such discouragement by reminding his hearers that, though hidden, God's envoys were watching everything, and that when the time was right, he would act to reorder the universe. If the people would heed the words of the prophets and turn to the Lord, they would discover him turning to them. He would trouble the nations who were enjoying rest and grant rest to his troubled people, making Jerusalem once again the center of the world, a place of universal pilgrimage. The temple that was being rebuilt and the priesthood that would serve in it were signs of the Lord's commitment to his people, a commitment that would be demonstrated by the ultimate removal of all their sin from the land. This would happen when the promised Davidic king, the Branch, arrived. The result would be peace, harmony, and prosperity for all the inhabitants of the land, as the Lord once more dwelt in their midst. The latter chapters of Zechariah also show that the coming of this Davidic ruler will not be without challenge. In contrast to the shepherds who feed themselves at the expense of the flock, this good shepherd will take care of the flock and provide for them. He will cleanse them of all their iniquities. Yet the flock will themselves reject this good shepherd, and the Lord's own sword will be unleashed against him. The sheep will be scattered and left to their oppressors in a time of trial and testing. Yet ultimately God will redeem his flock and rescue his city. Final judgment will come upon all the nations that assaulted God's people, and the end result will be the complete holiness of Jerusalem. It will be restored as God's chosen city, to which the nations will come on pilgrimage.

Zephaniah (Summary)

Zephaniah, wants to clarify the decision that lies before Judah, and indeed before all the other nations (Philistines, Moab, Cush, Assyria), along with the consequences of that decision. God is calling for Judah's punishment because she has already shown herself sinful. If she should repent and abandon her evil, "perhaps" God will forgive.