Bible Study

Genesis

AUTHOR = MOSES (along with the rest of the Pentateuch) The English title "Genesis" comes from the Greek translation of the Pentateuch and means "origin" Genesis is about the origins of the world, of the human race, of sin, and of the Jewish people Explains in story form the nature and character of God, and the place of man in God's creation Offers an analysis of sin and its consequences, and describes God's reaction to it (and thus shows why the true religion must be redemptive) Genesis is the foundation of the Pentateuch 2 MAJOR SECTIONS OF GENESIS: - the primeval history of the world before Abraham (ch. 1-11) - the history of the patriarchs (ch. 12-50) THEME OF GENESIS: - Creation, sin, and recreation. it tells how God created the world as very good, but that it was destroyed in the flood as a result of man's disobedience. The new world after the flood was also spoiled by human sin (ch. 11). The call of Abraham, through whom all the nations would be blessed, gives hope that God's purpose will eventually be realized through Abraham's descendants (ch. 49) KEY THEMES OF GENESIS: 1. The Lord God, being both transcendent (beyond or above the range of normal or merely physical human experience) and immanent (existing or operating within; inherent), having created the earth to be his dwelling place, commissions human beings as his priestly vice-regents or representatives so that they might fill the earth and caringly govern the other creatures (Gen. 1:1-2:25) 2. Abandoning their priestly and royal duties, the human couple rebel against God and betray him by acting on the serpent's suggestions; their willful disobedience radically affects human nature and the harmonious order of creation (Gen. 3:1-24; 6:5-6) 3. God graciously announces that the woman's offspring will redeem humanity from the serpent's tyranny. Genesis then traces a unique family line, highlighting how its members enjoy a special relationship with God and are a source of blessing to a world that lies under the curse of God (Gen. 3:15, 4:25, 5:2, 6:8-9, 11:10-26, 12:1-3, 17:4-6, 22:16-18, 26:3-4 & 24, 27:27-29, 28:14, 30:27-30, 39:5, 49:22-26) 4. As a result of the man's disobedience, his unique relationship with the ground degenerates, resulting in hard toil and even famine While Genesis graphically illustrates the effects of this broken relationship, it also portrays the special family line as bringing relief from such hardships (Gen. 3:17-19, 5:29, 9:20, 26:12-33, 41:1-57, 47:13-26, 50:19-21) 5. While the woman's punishment centers on pain in bearing children (Gen. 3:16), women play an essential role in continuing the unique family line; with God's help even barrenness is overcome (Gen. 11:30, 21:1-7, 25:21, 29:31-30:24, 38:1-30) 6. The corruption of human nature causes families to be torn apart as brotherly affection is replaced by resentment and hatred (Gen. 4:1-16, 13:5-8, 25:22-23, 29-34, 27:41-45, 37:2-35) Although Genesis highlights the reality of family strife, the members of the family line have the potential to be agents of reconciliation (Gen. 13:8-11, 33:1-11, 45:1-28, 50:15-21) 7. Whereas exile from Eden and dispersion throughout the earth are used by God to punish the wicked (Gen. 3:22-24, ,4:12-16, 11:9), the promise of land is a sign of divine favor (Gen. 12:1-2&7, 13:14-17, 15:7-21, 26:2-3, 28:13-14, 50:24) 8. Although God is prepared to destroy almost the whole of humanity because of its corruption (Gen. 6:7, 11-12, 18:17-33), he still desires that the earth should be populated by persons who are righteous (Gen. 1:28, 8:17, 9:1&7, 15:1-5, 17:2, 22:17, 26:4, 28:3, 35:11, 48:4) Eventually, the divine promises linked to the family line in Genesis comes to fulfillment in Jesus Christ, the incarnate Son of God who becomes by adoption "the Son of David, the son of Abraham" (Matt. 1:1, see Acts 3:25-26, Gal. 3:16) John's vision of the new earth in Revelation 21-22 has close affinities with Genesis 1-2 BIBLICAL WORLDVIEW OF GENESIS: - includes the notions that Yahweh, the deity of Israel, is the universal Creator of heaven and earth, who made mankind to know and love him; that all mankind fell through the disobedience of Adam and Eve; and that God chose Israel to be the vehicle by which all mankind would receive the blessing of knowing the true God - all humans now share a need for God and a bent toward sin, as well as a possibility for faith in the true God Genesis does not contain all of the details of creation and is limited in information, but is still fully inspired by God. The author of Genesis writes to CELEBRATE the fact that God made the world, not to explain the details of HOW he made it. Genesis 1 does not address the mechanics of creation but rather it simply says that God brought the heavens and the earth into being by means of his SPOKEN WORD; and it explains that God ordered the earth in terms of time and space, revealing that people were originally created by God and appointed by God to be his representatives on earth, to rule it for his glory and the benefit of all creation. Genesis is the front end of the grand narrative of creation, fall, and redemption - a narrative that has reached a glorious point in the resurrection of Jesus, the down payment of its even more glorious consummation. The story is of a good world made by a good God and man's role in that world, the story of how the stain of sin affects everything, the story of how God intends to reverse those effects. The life that one lives in the body, one's connection to all mankind, one's connection to and responsibility for the created world, one's dependence on God's grace - are all founded on the story that begins in Genesis. The Christian economy (like the covenant made at Sinai) involves a need for moral purity, lived in the body; physical ordinances by which God communicates his grace; a community to which the faithful are bound - all affirming God's original creation intent Unifying literary motifs in Genesis: 1. the characterization of God and the story of his dealings with people 2. the sinfulness of the human race and individuals within it 3. the story of the unfolding plan of God to redeem a people for himself despite human waywardness 4. the "hero story: as the nearly constant genre 5. characters, characters, characters: as one reads Genesis, one is continually drawn into encounters with unforgettable characters and their stories, and lessons about wisdom and folly that can be learned from them. LOCATION of Genesis: the stories are set among some of the oldest nations in the world, including Egypt, Assyria, Babylonia, and Elam. Genesis shows the plight of the human race and its need for salvation. OUTLINE OF GENESIS: I. Primeval History (1:1-11:26) A. God's creation and ordering of heaven and earth (1:1-2:3) B. Earth's first people (2:4-4:26) 1. The man and woman in the sanctuary of Eden (2:4-25) 2. The couple rebels against God (3:1-24) 3. Adam and Eve's sons (4:1-26) C. Adam's descendants (5:1-6:8) 1. The family line from Adam to Noah (5:1-32) 2. The wickedness of humanity (6:1-8) D. Noah's descendants (6:9-9:29) 1. Noah and the flood (6:9-9:19) 2. The cursing of Canaan (9:20-29) E. The descendants of Noah's sons (10:1-32) 1. The clans, languages, lands, and nations (10:1-32) 2. The Tower of Babel (11:1-9) F. Shem's descendants (11:10-26) II. Patriarchal History (11:27-50:26) A. Terah's descendants (11:27-25:18) 1. A brief introduction to Terah's family (11:27-32) 2. Abram's migration to Canaan (12:1-9) 3. Abram in Egypt (12:10-20) 4. Abram and Lot separate (13:1-18) 5. Abram's rescue of Lot (14:1-24) 6. God's covenant with Abram (15:1-21) 7. The birth of Ishmael (16:1-16) 8. The covenant of circumcision (17:1-27) 9. The destruction of Sodom (18:1-19:29) 10. Lot's relationship with his daughters (19:30-38) 11. Abimelech takes Sarah into his harem (20:1-18) 12. The birth of Isaac (21:1-21) 13. Abimelech makes a treaty with Abraham (21:22-34) 14. The testing of Abraham (22:1-19) 15. Nahor's children (22:20-24) 16. The death and burial of Sarah (23:1-20) 17. A wife for Isaac (24:1-67) 18. The death of Abraham (25:1-11) 19. The genealogy of Ishmael (25:12-18) B. Isaac's descendants (25:19-37:1) 1. The birth of Esau and Jacob (25:19-26) 2. Esau sells his birthright (25:27-34) 3. Isaac in Gerar (26:1-35) 4. Isaac blesses Jacob (27:1-45) 5. Jacob is sent to find a wife (27:46-28:9) 6. Jacob at Bethel (28:10-22) 7. Jacob meets Rachel and Laban (29:1-14) 8. Jacob marries Leah and Rachel (29:15-30) 9. Jacob's children (29:31-30:24) 10. Jacob prepares to return to Canaan (30:25-31:18) 11. Laban accuses Jacob in Gilead (31:19-55) 12. Jacob prepares to meet Esau again (32:1-21) 13. Jacob encounters God at Peniel (32:22-32) 14. Jacob is reconciled with Esau (33:1-20) 15. The rape of Dinah (34:1-31) 16. Jacob's onward journey to Hebron (35:1-29) 17. Esau's descendants in Edom (36:1-37:1) C. Jacob's descendants (37:2-50:26) 1. Joseph is sold into slavery (37:2) 2. Judah and Tamar (38:1-30) 3. Joseph in Egypt (39:1-23) 4. Joseph and the king's prisoners (40:1-23) 5. Joseph interprets Pharaoh's dreams (41:1-57) 6. The brothers' first journey to Egypt (42:1-38) 7. Joseph's brothers return to Egypt (43:1-34) 8. Benjamin is accused of stealing (44:1-34) 9. Joseph discloses his identity (45:1-28) 10. Jacob's family relocates to Egypt (46:1-27) 11. Jacob's family settles in Egypt (46:28-47:12) 12. Jacob oversees the famine response in Egypt (47:13-26) 13. Jacob requests to be buried in Canaan (47:27-31) 14. Jacob's blessing of Joseph, Ephraim, and Manasseh (48:1-22) 15. Jacob blesses his 12 sons (49:1-28) 16. The death and burial of Jacob (49:29-50:14) 17. Joseph reassures his brothers (50:15-21) 18. The death of Joseph (50:22-26)

Job

Author: Anonymous Etymologically the name Job could be related to the Hebrew word for "enemy," with reference to either Job's attitude to God or his response to suffering There are no historical allusions in the book to determine its time or circumstances the book of Job concerns itself with the question. of faith in a sovereign God. Can God be trusted? Is he good and just in his rule of the world? Job will declare outright that God has wronged him (19:6-7). At the same time, Job is certain that his "enemy" is actually his advocate and will vindicate him. Job sets out from the beginning to show that the reasons for human sufferings often remain a secret to human beings. Though God is intensely concerned about humans, he does not always answer their most agonizing questions. The book as a whole illustrates that a full understanding of God's reasons for events is not a prerequisite for faithfulness amid terrible suffering. Further, Job's deep perplexity and questioning are not a provocation to God Job is written to those who struggle with the justice of a sovereign God in a world filled with suffering The book of Job reminds God's people that they have an enemy who will denounce them (Satan), and, through the ignorance of Job's friends, it helps the faithful to remember at all times how small a part of any situation is the fragment that they see. This equips believers to trust and obey amid life's perplexities, and it enables the faithful to support and encourage one another in a spirit of tenderness and humility (Rom. 12:15). The death and resurrection of Jesus have not removed this perplexity. They have, however, given a firm foundation to Job's hope in his "Redeemer" (Job 19:25-27) The Lord appears in a whirlwind (38:1; 40:6) - as Job suspected he might. The "Yahweh speeches" do not directly engage Job's questions but point rather to the reality of the God behind, and now clearly within, his suffering. Literary features of Job: written as a prose the most important key word in the book is the term "comfort"; the book shows where true comfort is to be found OUTLINE OF JOB: I. Prologue: Job's Character and the Circumstances of His Test (1:1-2:13) A. the integrity of Job (1:1-5) B. the first test (1:6-22) 1. the challenge in heaven (1:6-12) 2. the loss of family and possessions (1:13-19) 3. Job's confession and confidence (1:20-22) C. the second test (2:1-10) 1. the challenge in heaven (2:1-6) 2. Job's affliction and confession (2:7-10) D. Job's comforters (2:11-13) II. Dialogue: Job, his suffering, and his standing before God (3:1-42:6) A. Job: despair for the day of his birth (3:1-26) 1. introduction (3:1-2) 2. Job curses his birth (3:3-10) 3. Job longs for rest (3:11-19) 4. Job laments his suffering (3:20-26) B. the friends and Job: can Job be right before God? 1. first cycle (4:1-14:22) a. Eliphaz: can mortal man be in the right before God? (4:1-25:6) b. Job: life is futile (6:1-7:21) c. Bildad: the wisdom of the sages (8:1-22) d. Job: how can a mortal be just before God? (9:1-10:22) e. Zophar: repent (11:1-20) f. Job: a challenge to the "wisdom" of his friends (12:1-14:22) 2. second cycle (15:1-21:34) a. Eliphaz: Job's words condemn him (15:1-35) b. Job: hope for a sufferer (16:1-17:16) c. Bildad: punishment for the wicked (18:1-21) d. Job: my Redeemer lives (19:1-29) e. Zophar: the wicked will die (20:1-29) f. Job: the wicked prosper (21:1-34) 3. third cycle (22:1-25:6) a. Eliphaz: Job is guilty (22:1-30) b. Job: God is hidden (23:1-24:25) c. Bildad: an unanswered question (25:1-6) C. Job: the power of God, place of wisdom, and path of integrity (26:1-31:40) 1. the mystery and majesty of God's ways (26:1-14) 2. a claim to integrity and a wish for vindication (27:1-23) 3. where is wisdom found? (28:1-28) 4. the path of Job's life (29:1-31:40) D. Elihu: suffering as a discipline (32:1-37:24) 1. introduction: Elihu and his anger (32:1-5) 2. the voice of youth (32:6-22) 3. an arbiter for Job (33:1-33) 4. an appeal to the wise (34:1-37) 5. what right does Job have before God? (35:1-16) 6. the mercy and majesty of God (36:1-37:24) E. challenge: the Lord answers Job (38:1-42:6) 1. the first challenge: understanding the universe (38:1-40:2) 2. Job's response: silence (40:3-5) 3. the second challenge: understanding justice and power (40:6-41:34) 4. Job's response: submission (42:1-6) III. Epilogue: the vindication, intercession, and restoration of Job (42:7-17) A. the Lord rebukes the three friends (42:7-9) B. The Lord restores Job (42:10-17)

1 Thessalonians

Author: Paul Date: A.D. 49-51 Theme: the second coming of Jesus At Jesus' future coming, the dead in Christ will rise and be caught up along with the living to meet the Lord in the air. Unbelievers will be subject to his wrath, but Christians will be delivered from this, inheriting salvation instead (1:10; 5:2-4, 9-10) those who are destined to participate as saints (lit., "holy ones") in the second coming must be holy and blameless (3:11-4:8; 5:23), and God, who is faithful, will produce holiness in the lives of those whom he calls (5:24) Thessalonica: proud capital of the Roman province of Macedonia - population of over 100,000 Paul reassures the Thessalonians that they are destined NOT for wrath but for salvation on the day of the Lord Paul's main purpose was to repair the hope of the Thessalonian Christians in the wake of the unexpected deaths of people in their congregation and to reassure them that both the dead and the living were destined to be saved at the second coming (4:13-5:11). Related to this was his desire to reassure the Thessalonians that they were among those elected by God for salvation (1:4; 5:24) Paul sought to encourage the Thessalonians that persecution is NORMAL for the Christian (3:3-4) KEY THEMES OF 1 THESSALONIANS: 1. The wrath of God comes on those who reject the gospel (2:16; 5:3) 2. Jesus' death and resurrection are the basis for the Christian's hope (4:14; 5:10) 3. Christians are destined not for wrath but for salvation at Jesus' coming (1:10; 5:4, 9) 4. Christians who die will participate fully in the second coming (4:14-17; 5:10) 5. Those who respond to the gospel have been elected by God in prehistory and called by God, and they continue to be called by God throughout their earthly lives (1:4; 2:12; 4:7; 5:9,24) 6. Christians should live lives of comprehensive holiness (3:13; 4:3-8; 5:23) 7. Christians must never shirk their responsibility to work (4:9-12; 5:14) 8. the authenticity of the gospel is confirmed by the integrity of its preachers (1:5; 2:1-12) 9. Joy, especially in suffering, is a mark of the Christian (1:6; 5:16) 10. Christians experience the realities of the prophesied new covenant. (4:8-9) 11. Faith, hope, and love are essential and universal traits of the Christian (1:2-3; 5:8) OUTLINE of 1 Thessalonians: I. Opening (1:1) II. Thanksgiving and Encouragement (1:2-3:13) A. Thanksgiving for the Thessalonians' faith, love, and hope (1:2-3) B. Paul's confidence in the election of the Thessalonians (1:4-2:16) C. Paul's defense of the missionaries during their absence (2:17-3:10) D. A pastoral prayer for the Thessalonians (3:11-13) III. Instruction and Exhortation (4:1-5:28) A. On pleasing God (4:1-12) B. On the second coming of Jesus (4:13-5:11) C. On community conduct (5:12-22) D. Prayer, assurance, and conclusion (5:23-28)

Matthew

Author: technically anonymous, but attributed to Matthew Date: Precise date unknown, but scholars think it is around A.D. 70 or later THEME: This is the story of Jesus of Nazareth, recorded by the Apostle Matthew as a compelling witness that Jesus is the long-anticipated Messiah, who brought the kingdom of God to earth and is the prophesied fulfillment of God's promise of true peace and deliverance for both Jew and Gentile Matthew crafted his account to demonstrate Jesus' messianic identity, his inheritance of the David kingship over Israel, and his fulfillment of the promise made to his ancestor Abraham to be a blessing to all the nations (Gen 12:1-3). In large part Matthew's Gospel is an evangelistic tool aimed at his fellow Jews, persuading them to recognize Jesus as their long-awaited Messiah. At the same time, the Gospel reveals clearly to Gentiles that salvation through Jesus the Messiah is available to all nations. Matthew establishes the identity of Christ's church as the true people of God, who now find their unity in service to Jesus despite previous racial, class, and religious barriers. This Gospel provides necessary instruction for al future disciples, Jew and Gentile, who form a new community centered upon devotion and obedience to Jesus the Messiah amid significant opposition Many scholars suggest that the prominent church of Antioch of Syria, whose members included both Jewish and Gentile Christians (Acts 11:19-26; 13:1-3), was the intended audience of Matthew's Gospel Jesus comes to fulfill the messianic King in the line of David to fulfill the OT, especially its promises of everlasting salvation. The ultimate fulfillment comes with his crucifixion and resurrection. KEY THEMES: 1. Portrait of Jesus. - Jesus is the true Messiah, Immanuel (God incarnate with his people), Son of God, King of Israel, and Lord of the church (Matthew 1:1, 23; 2:2; 14:33; 16:16; 18:20; 21:5-9) 2.

Ruth

Ruth is named for its main character, Ruth, a Moabite widow who married the Bethlehemite Boaz She became an ancestor of King David (4:17, 22) and thus an ancestor of the Messiah (Matt. 1:1, 5-6) The author of Ruth is never named in the Bible written any time after 1010 B.C. by an author using accurate oral or written material as historical sources this book highlights how God's people experience his sovereignty, wisdom, and covenant kindness. These often come disguised in hard circumstances and are mediated through the kindness of others. this book explains the providential ancestry of David, who would become such a king KEY THEMES OF RUTH: 1. Kindness - Ruth shows Naomi kindness, particularly in leaving her country and family to care for her mother-in-law because she loves her. - Boaz shows kindness in his welcome to Ruth, acting as a kinsman-redeemer and marrying Ruth - human kindness reflects the kindness (or "steadfast love") that the Lord shows his people (Exodus 15:13; Deut. 7:8-9; Ps. 103:4; 106:7,10; 136:10-15) 2. Redemption - Redemption is bound to kindness and is at the heart of the story (2:20) - "Redeem" "redeemer" "redemption" appear 23 times - the book of Ruth describes 2 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 (Lev. 25:23-25). Levirate marriage (from Latin levin, "husband's brother") involves a childless widow marrying her husband's brother to provide an heir for the dead husband (Deut. 25:5-6). Differences in Ruth, as compared with these laws, reflect customs applicable to particular circumstances. Boaz, a close relative (but not closest), redeemed the property (4:9), married Ruth (4:10,13), and fathered Obed (4:13,17), who became heir to the property of the deceased - Once redemption occurred, Ruth and Naomi's desperate conditions radically changed. - This reversal is highlighted by contrasts: living/dead (1:8;2:20); find/seek rest (1:9;3:1); pleasant/bitter (1:20); full/empty (1:21;3:17); last/first kindness (3:10). The resolution to narrative conflict is Boaz's act of redemption (4:9-10), resulting in blessing for Ruth (in marriage, conception, and giving birth; 4:13) and for Naomi (in restored and nourished life in her old age; 4:14-15). Redemption also brought blessing to the community (4:11-12) and - through David - to the nation (4:14,17) As a foreigner and ancestor of David, Ruth is a forerunner of the universal blessing that Christ's redemptive work ushered in. Boaz embodies the Lord's own kindness. He is a rarity in the Bible because he gets uniformly positive portrayal, while most other characters reveal their flaws. The story exalts virtuous womanhood and strong manhood OUTLINE OF RUTH: I. Introduction: Naomi Bereft of Family (1:1-5) II. Scene 1: Naomi Returns to Bethlehem with Ruth (1:6-22) III. Scene 2: Ruth Gleans in Boaz's Field (2:1-23) IV. Scene 3: Ruth, at the Threshing Floor, Asks Boaz to Marry Her (3:1-18) V. Scene 4: Boaz Arranges Redemption at the Gate (4:1-12) VI. Conclusion: Naomi Blessed with a New Family (4:13-17) VII. Genealogy: Extended Blessing (4:18-22)

The Pentateuch

The first 5 books of the Bible called "the Law" by the Jews OVERALL THEME: God's covenant with Israel through Moses, which established Israel as a theocracy for the sake of the whole world

Revelation

This book is an "unveiling" of unseen spiritual forces operating behind the scenes in history and controlling its events and outcome. This disclosure is conveyed in a series of symbolic visions that exhibit the influence of OT prophecies, especially those received by Daniel, Ezekiel, and Zechariah The divine author identified in the opening verse, Jesus the Messiah, has authority from God to describe coming events to his servant John for communication to the church. Most likely written in A.D. mid-90s the book of Revelation identifies itself both as "apocalypse" (or "revelation" 1:1) and as prophecy "apocalypse" is derived from the Greek noun "apokalypsis", meaning "revelation, disclosure, unveiling" - that is, the disclosure of unseen heavenly or future realities. in part helps the oppressed people of God find purpose in their sufferings and hope for their future in the absence of genuine prophetic words from God apocalyptic literature inherited and magnified features appearing in such OT books as Ezekiel, Daniel, and Zechariah. these features include visions that dramatize the prophet's admission to God's heavenly council and that convey meaning through symbolism, promising an end-time intervention of God to reverse present injustices. apocalyptic literature divided humanity into 2 immutable camps: 1) the holy minority who await God's deliverance & 2) their persecutors, destined for wrath and beyond the reach of redemption. John brings a balanced message of comfort, warning & rebuke. Revelation sees believers as conquerors even now through endurance under suffering and fidelity to the testimony of Jesus, through which even their persecutors are called to salvation through repentance and faith. THEME: Revelation unveils the unseen spiritual war in which the church is engaged: the cosmic conflict between God and his Christ on the one hand, and Satan and his evil allies (both demonic and human) on the other. In this conflict, Jesus the Lamb has already won the decisive victory through his sacrificial death, but his church continues to be assaulted by the dragon, in its death-throes, through persecution, false teaching, and the allure of material affluence and cultural approval. By revealing the spiritual realities lying behind the church's trials and temptations during the time between Christ's first and second comings, and by dramatically affirming the certainty of Christ's triumph in the new heaven and earth, the visions granted to John both warn the church and fortify it to endure suffering and to stay pure from the defiling enticements of the present world order. Revelation is addressed to first-century churches in seven cities of the Roman province of Asia (now western Turkey) as representative of all Christ's churches. These churches were threatened by false teaching (2:6,15), by persecution (2:10,13), by compromise with surrounding paganism through idolatry and immorality (2:14, 20-21), and by spiritual complacency (3:1-3, 15-17). Jesus sent his revelation to John to fortify his churches to resist the wiles of the devil, whether in the form of intimidating violence (the beast), deceptive heresy (the false prophet), or beguiling affluence (the prostitute) Christians are called to be faithful to Christ amid spiritual war against Satan and sin (see note on Matt. 12:28) as they wait Christ's second coming) KEY THEMES OF REVELATION: 1. Through his sacrificial death, Jesus Christ has conquered Satan, the accuser, and has ransomed people from every nation to become a kingdom of priests, gladly serving in God's presence (1:5, 18; 5:5-10; 12:1-11) 2. Jesus Christ is present among his churches on earth through his Holy Spirit, and he knows their trials, triumphs, and failures (1:12-3:22) 3. World history, including its woes and disasters, is firmly in the control of Jesus, the victorious Lamb (5:1-8:1) 4. God is presently restraining his own wrath and his enemies' efforts to destroy the church as he patiently gathers his redeemed people through the testimony that his suffering people proclaim about Jesus (6:5-11; 7:1-3; 8:6-12; 9:4-6, 18; 11:3-7; 12:6, 13-17) 5. Present disasters (war, drought, famine, epidemic disease), though limited in scope by God's restraint, are foreshadows and warnings of escalating judgments to come. (6:3-17; 8:6-13; 11:13; 16:1-21; 20:11-15) 6. By maintaining their faithful testimony to the death, believers in Jesus will conquer both the dragon and the beast. The martyrs' victory, now hidden, will be manifest in their vindication at Christ's return (2:10-11, 26-29; 3:11-13; 6:9-11; 7:9-17; 11:7-12, 17-18; 12:10-11; 14:1-5; 15:2-4; 20:4-6) 7. Satan attacks the church's perseverance and purity through violent persecution, through deceptive teaching, and through affluence and sensual pleasure. (2:1-3:22; 13:1-18; 17:1-18:24) 8. At the end of the age, the church's opponents will intensify persecution, but Jesus, the triumphant War of God, will defeat and destroy all his enemies; the old heaven and earth, stained by sin and suffering, will be replaced by the new heaven and earth; and the church will be presented as a bride in luminous purity to her husband, the Lam. (16:12-16; 19:11-21; 20:7-22:5) overall genre: prophecy Instead of portraying characters and events directly, much of the time the author uses symbolism to portray them. For example, Jesus is portrayed as a lamb, churches are portrayed as lamps on lampstands, and Satan is portrayed as a dragon with seven heads and ten horns. SCHOOLS OF INTERPRETATION: 1. HISTORICISM: - understands the literary order of the visions, especially in 4:1-20:6, to symbolize the chronological order of successive historical events that span the entire era from the apostolic church to the return of Christ and the new heaven and earth. - HISTORICIST SCHOOL: Ch. 1-3: letters to 7 churches = 1st century churches. Ch. 4-19: seals, trumpets, witnesses, woman and dragon, beasts, bowls, harlot, Armageddon; 20:1-6: millennium = patristic, medieval, Reformation, modern church ages. 20:7-22:5: dragon destroyed, all in graves rise, white throne judgment, all things new = second coming, general resurrection, last judgment, new heaven and earth. 2. FUTURISM: - likewise treats the order of the visions as reflecting the order of particular historical events (with some exceptions). Futurists, however, typically view the visions of chapters 4-22 as representing events still future to 21st century readers, thus in a distant future from the standpoint of John and the churches of Asia. For many futurists, these coming events include a discrete 7 year period of immense tribulation (ch 6-19), followed by a millennium (20:1-6) in which Christ will rule on the earth before the general resurrection and the inauguration of the new heaven and new earth (20:7-22:5). 3. PRETERISM: - (from Latin praeteritum, "the thing that is past") thinks that the fulfillment of most of Revelation's visions already occurred in the distant past, during the early years of the Christian church. Preterists think these events - either in destruction of Jerusalem or the decline and fall of the Roman Empire, or both - would "soon take place" only from the standpoint of John and the churches of Asia. Some preterists interpret the order of the visions as reflecting the chronological succession of the events they signify, but others recognize the presence of recapitulation (that is, the distinct, successive visions sometimes symbolize the same historical events or forces from complementary perspectives). Full preterism - which insists that every prophecy and promise in the NT was fulfilled by A.D. 70 - is not a legitimate evangelical option, for it denies Jesus' future bodily return, denies the physical resurrection of believers at the end of history, and denies the physical renewal/re-creation of the present heavens and earth (or their replacement by a "new heaven and new earth"). However, preterists who (rightly) insist that these events are still future are called "partial preterists" 4. IDEALISM: - agrees with historicism that Revelation's visions symbolize conflict between Christ and his church on the one hand, and Satan and his evil conspirators on the other, from the apostolic age to Christ's second coming. Yet idealist interpreters believe that the presence of recapitulation means that the visions' literary order need not reflect the temporal order of particular historical events. The forces and conflicts symbolized in Revelation's vision cycles manifest themselves in events that were to occur "soon" from the perspective of the first-century churches (as preterists maintain), but they also find expression in the church's ongoing struggle of persevering faith in the present and foretell a still-future escalation of persecution and divine wrath leading to the return of Christ and the new heaven and earth. 5. MIXED: - some interpreters hold a mixed view, combining features of these various positions, such as saying that many events have both present and future fulfillments, or saying that many events have past fulfillments but that there may still be a future personal Antichrist.

theocracy

a nation where God's directives rule the civil, social, and religious spheres

Leviticus

presents Moses as the mediator between the Lord and Israel - Moses is the source of Leviticus, if not its author occurs between 15th and 13th century BC Hebrew meaning: "and he called" the book of Leviticus is a further and deeper unfolding of the divine-human relationship codified on Mount Sinai on one hand, it assumes 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 Leviticus should be considered a continuation of Exodus. The entire content of Leviticus was given less than a month after the construction of the tabernacle, between the first month of the year and the second month of the year following the exodus from Egypt KEY THEMES OF LEVITICUS: 1. the holy Lord is present in the midst of his people (Ex. 40:34; Lev. 1:1). The people of Israel must therefore properly address their sin and impurity and must strive for personal holiness. 2. In order to approach God, worshipers must be wholehearted in their devotion (1:1-6:7; 22:17-30) 3. Those who are called to be spiritual leaders, such as priests, bear a heavier responsibility than do the laypeople (ch 4; 21). in addition to the outward holiness that the priests are granted when ordained, they are constantly commanded to maintain inner holiness (ch 8; 9; 10; 21) 4. as seen in the Day of Atonement ritual (ch 16), the total cleansing of sins and uncleanness is done when the innermost part of the tent of meeting is purified. Ultimate purification of uncleanness is impossible from the human side. 5. atonement is a gracious act of the Lord by which sins and impurities can be dealt with (17:11) the book of Leviticus is concerned with what it means to be the holy people of a holy God: it provides instruction for conduct, both in private and as members of the body of God's people, and it details the ways in which the sacrifices and priesthood are to be administered as God's gracious provision for his people's failures. without doubt, the death and resurrection of Jesus Christ is the culmination of salvation history, according to which he fulfilled the goals of the various offerings, the holy objects, the role of chief priest, and the holy feasts. Christ's atoning work made obsolete the literal observation of not only the animal sacrifices but also the temple worship as whole as long as believers continue to bear their sinful nature (which they do until they die), the atoning grace of Christ does not make Leviticus irrelevant to NT believers, since principles can still be learned from the underlying laws in this book. NT writers such as Paul and Peter employ language taken from Leviticus in their exhortations to believers to follow Christ (ex. offerings, the tabernacle, priesthood, and feasts). NT authors use the burnt offering (1 Pet. 1:19), sin offering (ex. Rom. 8:3; Heb. 5:3; 13:11; 1 Pet. 3:18; 1 John

Exodus

the English title "Exodus" is taken from the Septuagint and the Greek noun exodos, "a going out" or "departure", the major event of the first half of the book in which the Lord brings Israel out of Egypt genre of Exodus: historical narrative Exodus emphasizes that Yahweh has remembered his covenant with Israel, will bring them out of Egypt, and will instruct them on how to live as his people as he dwells in their midst. While not clearly stated, the book of Exodus is best read as recorded and composed primarily by Moses OVERARCHING THEME OF EXODUS: - the fulfillment of God's promises to the patriarchs that he would make their descendants a great nation. This is carried out DESPITE the opposition of the greatest superpower in the ancient world of the time, Egypt, and despite the unbelief and disobedience of the people themselves. Exodus shows that the success of the exodus must be ascribed FIRST to the power and character of God, who remembers his promises, punishes sin, and forgives the penitent. SECOND, it highlights both the faithfulness of Moses, who follows divine instructions exactly, and his prayerfulness. It is his prayer that leads to victory over Amalek and his intercession that persuades God to pardon the people after they had begun worshiping the golden calf (ch. 32-34) The first half of Exodus 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 Exodus narrates the events surrounding the covenant being revealed, confirmed, broken, and renewed (Exodus 19, 24, 32-34, 35-40) and records the covenant instructions that the Lord revealed to Israel through Moses at Mount Sinai (ch. 20-23, 25-31) The events and instructions narrated in Exodus are explicitly framed as the Lord remembering his covenant promises to Abraham (2:24, 3:6&14-17, 6:2-8), including land, numerous offspring, and blessing for both Abraham's descendants and the nations (Gen. 12:1-3), which are rooted in the covenant relationship with the Lord: "I will establish my covenant between me and you and your offspring after you... and I will be their God" (Gen. 17:7-8). The covenant promises in Genesis were made with Abraham and reaffirmed with Isaac and Jacob. Exodus highlights the role that Moses fills as the covenant mediator through whom the Lord reveals his purposes to his people and sustains the covenant relationship. KEY THEMES IN EXODUS: 1. Offspring: - The Lord promises Abraham that he will have innumerable offspring (Gen. 15:5) who would also be afflicted for 400 years in a foreign land and come out with great possessions (Gen. 15:13). Through Joseph, the Lord brings 70 individuals into the land of Egypt (Ex. 1:1-6) who became numerous (1:7) even amid affliction (1:8-12) and were brought out of Egypt as a large multitude (12:37-38). - Focuses on how the people of Israel are shown to be Abraham's offspring, both in the faithful actions fo some of its members (the midwives fear God not Pharaoh, 1:15-22) and particularly 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 Lord is indicating both to Pharaoh and to the people that, although they have been enslaved in Egypt for a long time, it is his covenant promise to them as Abraham's offspring that truly governs their identity 2. 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 promise of the land is significant for what Israel's response in certain situations reveals about their understanding of both the Lord's presence and his promise to bring them to Canaan. - When the people are hungry after coming out of Egypt and wish they were back in slavery by the "meat pots" (16:3), the contrast between where they are headed and what they long for in Egypt shows that they have not yet taken to heart what the Lord's deliverance is to signify for them. Their prospects in Canaan are declared to depend on their fidelity in serving the Lord alone (23:23-32), which the Israelites also have not taken fully to heart, as demonstrated by the incident of the golden calf before they ever set foot in Canaan (32:1-6) 3. Blessing: - the Lord's promise to bless all nations through Abraham looks forward to how Israel's life is to mediate the presence of the Lord to the nations around them (they are to be "a kingdom of priests," "a holy nation," 19:6) - Israel is to live before God in the world, obeying the covenant instructions that he will reveal to them (Deut. 4:6-8). - the events of the plagues and exodus present the opportunity for people back in Egypt and the surrounding nations to join the Lord's people in response to what they have experienced (thus Israel goes out a "mixed multitude" Ex. 12:38) or what they have heard (Josh. 2:10). - the "recognition formula" (Ex. 7:5) includes the expectation that the Egyptians will know that Israel's God is the true God 4. Covenant mediator: - a key theme of Exodus is that Moses is the one who is called by God to mediate between the Lord and his people. - a key indicator of whether Israel will desire to live as the Lord's people is seen in how they respond to Moses as the one who speaks on the Lord's behalf. - the story of Moses begins with his preservation at birth (2:1-10) and in Midian (2:11-22) but is highlighted through the Lord's presence and speech in his call at the burning bush (3:1-4:17) and then in the fact that the Lord speaks to Moses alone in Egypt (7:1), calls Moses alone up to Mount Sinai (19:20, 24:2), listens to Moses' intercession on behalf of the people (32:11-14), speaks with Moses "face to face" (34:29-35), and has Moses oversee the assembling of the tabernacle (40:16-33) and the consecration of both it and the priests who will serve in it (40:9-15) 5. Covenant presence: - the Lord's presence is highlighted throughout the book of Exodus: he appears to Moses in the burning bush (3:1-4:17); he comes down on Mount Sinai in the sight of the people (24:9-11); he shows Moses the glory and declares his covenant character (34:1-10). - a large part of the second half of the book focuses on the instructions for (25:1-31:17) and assembling the tabernacle (35:1-40:33), in which the Lord promises to dwell among his people (29:43-46, 40:34-38). Just as the ground on which Moses stood at the burning bush was holy because of the Lord's presence, so it is also his presence among his people that will make them holy. - in the light of the covenant breach with the golden calf (32:1-6), Exodus ends with the lingering question of just how a sinful people will live with a holy God in her midst, which is a question that the instruction recorded in Leviticus will begin to address. Genesis showed the plight of the human race and its need for salvation. The call of Abraham began the process of divine rescue. Then Jacob's migration to Egypt seemed to put the plan aside. But in a most dramatic fashion Exodus shows the divine plan reactivated. Heaven-sent plagues force the Egyptians to let Israel go. Then, accompanied by the cloud of God's presence, they travel toward the promised land of Canaan. Pausing en route at Mount Sinai, they hear God declare to them his laws and seal his covenant with them. Israel is already God's people by virtue of the promises to Abraham; this covenant establishes the people as a theocracy, in which the covenant specifies the operations of the civil and social, as well as religious, aspects of Israel's life. Despite their prompt disregard of their covenantal relationship in the worship of the golden calf, the covenant is renewed and the tabernacle is built, a pledge of God's continuing presence with them. The book ends with the glory of God filling the tabernacle, ready to end the people to the Promised Land. The NT sees the OT exodus story as the pattern for the ministry and death of Christ. In him God "dwelt [lit., "tabernacled:] among us, and we have seen his glory" (John 1:14). Jesus sojourned in Egypt and then came out, fulfilling the pattern of Israel (Matt. 2:15, using Hosea 11:1). At the Last Supper, a Passover meal (Ex. 12-13), Jesus referred to "the new covenant in my blood" (Luke 22:20), echoing Moses' words in Exodus 24:8. He also described his death as the exodus (ESV, "departure", Greek: exodos) that he would accomplish at Jerusalem (Luke 9:31). As Jesus reenacted the exodus in his own life and death, so must his followers. Baptism into his death identifies the believer with the Israelites' passage through the Red Sea, and partaking of his spiritual food and drink identifies the believer with their experiences in the wilderness (1 Cor. 10:1-3). Finally, in heaven, believers shall sing the Song of Moses and the Lamb (Rev. 15:3; Ex. 15) Exodus is an adventure story par excellence. It features a cruel villain (Pharaoh), an unlikely hero (Moses), overwhelming disasters (plagues), a spectacular deliverance (crossing the Red Sea), a long journey (through the wilderness), a mountaintop experience (where Moses received the Ten Commandments), and a grand finale (the presence of God coming down to the ark of the covenant, filling the tabernacle with glory) God's purpose in all of this was to show his glory by fulfilling the promises he made to his people in the covenant. the exodus is the archetypal deliverance of the OT - the definitive salvation event that established the identity of Israel as the people of God and demonstrated the character of their Deliverer as the God who saves. the basic framework of Exodus is epic. Epics begin with a nation in crisis, and this epic opens with the Israelites languishing in slavery and their would-be deliverer born under the threat of death by drowning. Moses is the heroic (albeit imperfect) national leader who serves as the human instrument of a divine deliverance Exodus is the story of the founding of a nation. This helps to explain how the second half of the book connects to the first: once the people of God are delivered from bondage, they meet to receive a national constitution (the Ten Commandments) and to establish a place for their national assembly (the tabernacle). Within its epic framework, Exodus also contains a wealth of subgenres: rescue story, calling story, human-divine encounter, diplomatic negotiation, plague story, genealogy, institution of a festival, song of victory, travelogue, miracle story, legal code, case law, covenantal renewal ceremony, architectural blueprint, garment design, building narrative EXODUS OUTLINE: I. Exodus of Israel from Egypt (1:1-18:27) A. Setting: Israel in Egypt (1:1-2:25) 1. The sons of Jacob become the people of Israel (1:1-7) 2. New pharaoh, new situation (1:8-2:25) B. Call of Moses (3:1-4:31) 1. Burning bush: call of Moses (3:1-4:17) 2. Moses returns from Midian to Egypt (4:18-31) C. Moses and Aaron: initial request (5:1-7:7) 1. Initial request (5:1-21) 2. God promises to deliver Israel from Egypt (5:22-6:9) 3. Moses and Aaron: narrative synopses and genealogy (6:10-30) 4. Moses encouraged (7:1-7) D. Plagues and exodus (7:8-15:21 1. Moses and Aaron before Pharaoh: initial sign (7:8-13) 2. First plague: water to blood (7:14-25) 3. Second plague: frogs (8:1-15) 4. Third plague: gnats (8:16-19) 5. Fourth plague: flies (8:20-32) 6. Fifth plague: Egyptian livestock killed (9:1-7) 7. Sixth plague: boils (9:8-12) 8. Seventh plague: hail (9:13-35) 9. Eighth plague: locusts (10:1-20) 10. Ninth plague: final sign (11:1-15:21) E. Journey (15:22-18:27) 1. Water problem: Marah (15:22-27) 2. Food problem: manna (16:1-36) 3. Water problem: Massah and Meribah (17:1-7) 4. Passage problem: Israel defeats Amalek (17:8-16) 5. Judgment problem: Jethro advises Moses (18:1-27) II. Covenant at Sinai (19:1-40:38) A. Setting: Sinai (19:1-25) B. Covenant words and rules (20:1-23:33) 1. The Ten Commandments (20:1-21) 2. Worship instructions: against idols and for an altar (20:22-26) 3. Detailed legislation (21:1-23:19) 4. Commands for the conquest (23:20-33) C. Covenant confirmed (24:1-18) D. Instructions for the tabernacle (25:1-31:17) 1. Request for contributions (25:1-9) 2. Ark of the covenant (25:10-22) 3. Table for the bread of the Presence (25:23-30) 4. Golden lampstand (25:31-40) 5. Tent of the tabernacle (26:1-37) 6. Bronze altar (27:1-8) 7. Court of the tabernacle (27:9-19) 8. Oil for the lamp (27:20-21) 9. Garments for the priests (28:1-43) 10. Consecration of the priests (29:1-37) 11. Offering and promises of the tabernacle (29:38-46) 12. Altar of incense (30:1-10) 13. Census offering (30:11-16) 14. Bronze basin (30:17-21) 15. Anointing oil and incense (30:22-38) 16. Craftsmen (31:1-11) 17. Sabbath (31:12-17) E. Moses receives the tablets (31:18) F. Covenant breach, intercession, and renewal (32:1-34:35) 1. Covenant breach: the golden calf (32:1-35) 2. Moses intercedes for the people (33:1-23) 3. Covenant renewal: new tablets (34:1-35) G. Tabernacle: preparation for the presence (35:1-40:38) 1. Moses prepares the people (35:1-36:7) 2. Tabernacle construction (36:8-39:43) 3. Tabernacle assembled (40:1-33) 4. The glory of the Lord (40:34-38)