Month: September 2015

The Gospel according to John

The gospel of John develops the theme that Jesus as reveal-er of God-the-Father, brought new life to all who believe in him. John emphasizes this with four major doctrines {i.e. theological concepts}.

1. Jesus was the word of God in human flesh

Jesus, the logos of God, became flesh, was revealed to us and he revealed the character of God as the heavenly father.

2. The children of God are led by His Spirit

As the unique son, he made it possible for all who believe in him to become the children of God {Chapter1:12}. God’s children are born from above (Chapter 3:3-5) and live by means of the living water and the bread from heaven (Chapter 6:51). They are virtually related to Jesus as sheep to the shepherd or branches to vine. Only those who respond in faith can see that Jesus is the giver and reveal-er of life – God the heavenly Father. In that sense, we are all born blind. Unfortunately, there are many that choose to remain blind.

The Holy Spirit, counselor or Paraclete allows the followers of Jesus to continue to experience his presence, after his death. Jesus went to prepare a place for his own and promise to come again to be with them through the Spirit {Chapter 14:23}. The Spirit reminds us that Jesus taught all things; inspires witness and inspires missions. The risen Lord is already with his own through the presence of His Spirit within them. This is the indwelling of the Spirit.

3. The church is to marked by love and unity

As the children of God guided by His Spirit, the church is to be re-organized by His love and His unity. The oneness of the church was described as a unit of Spirit. We will be one with one another, because we are one with the father, just as Jesus was one with the father (Chapter 17:22).

The new community of believers will be persecuted by the world, because of its faith. Nonetheless, if we’ll continue the work of God’s redemptive revelation, by bearing a true witness, gathering all believers and feeding them with Jesus’ word. This word, which is the revelation that came through Jesus is the living water and is the bread of heaven that sustains that life of all of God’s children.

4. The life of above, eternal life, actually begins now.

One of John’s distinctive teaching is that the hope of the future is already being realized. We do not have to wait for the coming of Jesus to experience his presence. His Spirit is already within us, we don’t have to wait till the end of time to see God’s judgement. Judgement is already being determined by our response to God (chapter 3:19-21). We don’t have to wait for resurrection to experience new life. Eternal life begins when believers are born from above. We’ve already pass from death to life (Chapter 5:24).

While this was the dominant teaching of John about the last things, the gospel that John wrote still speaks of the future day of judgement. John reveals, therefore how God gives people the experience of life that has its origin, its power and its beginning in him. Jesus came to earth to reveal this life and to enable others to share it. Those who respond in faith to the word of God in Jesus find the life that Jesus has promised.

I. Author: The Apostle John, Son Of Zebedee

A. Strictly speaking, the Gospel of John does not name its author–it is anonymous. But there is evidence which can lead to the conclusion that is was the Apostle John

B. External Evidence: Early church tradition is unanimous in ascribing the fourth gospel to John

1. Ireneus (c. A.D. 130-202) was the first to name the gospel of John and said that it was written after the other gospels from Ephesus ¹

2. John was either cited or named as authentic during the first four centuries by the following ²

a. Clement of Rome (c. 95-97)

b. Polycarp (c. 110-150)

c. Papias (c. 130-40)

d. Irenaeus (c. 130-202)

e. Justin Martyr (c. 150-155)

f. Clement of Alexandria (c. 150-215)

g. Tertullian (c. 150-220)

h. The Muratorian Fragment (c. 170-200)

i. The Latin Marcionite Prologue (c. 200)

j. Origen (c. 185-254)

k. Cyril of Jerusalem (c. 315-386)

l. Eusebius (c. 325-340)

m. Jerome (c. 340-420)

n. Augustine (c. 400)

3. Eusebius specifically identified John with the Gospel which bares his name when he writes, “of all those who had been with the Lord only Matthew and John have left us their recollections….”³

C. Internal Evidence: The information from within the Gospel itself supports the universal tradition of the early church fathers who assigned the work to the Apostle John:

1. The author was a Jew:

a. He understood and quoted from the OT (12:40; 13:18; 19:37)

b. He knew and understood Jewish customs:

1) Wedding feasts 2:1-10

2) Ceremonial purification 3:25; 11:55

3) The manner of burial 11:38,44; 19:40

c. He knew and understood the Jewish expectation of the coming Messiah 1:19-18

d. He perceived the religious differences between the Jew and the Samaritan 4:9,20

2. The author was a Jew from Palestine:

a. He knew the pool of Bethesda had five porches 5:2

b. He knew that Bethany was only fifteen furlongs away from Jerusalem 11:18

c. He knew that Ephraim was near the wilderness 11:54

d. He knew that the Garden of Gethsemane was on the other side of the brook Kidron 18:1

e. He knew that there was a paved area outside of the praetorium 19:13

f. He was aware of the region of Samaria and that Jacob’s well was located in Sychar (4:5-6), and that it was deep 4:11

g. He knew about the sacred mountain of Samaritan worship 4:20-21

h. He was aware of Galilee 1:44,46; 2:1,2

3. The author was an eye-witness of what happened

a. He does not state his name, but there are traces of his own hand in the Gospel

b. “We beheld his glory” 1:14

c. He knew the number of pots used at the wedding at Cana 2:6

d. He knew the value of the anointing perfume 12:5

e. He was at the crucifixion 19:33-35

f. He knew the distance from the shore of the apostles boat and the number of fish caught 21:8,11

g. “This is the disciple who is bearing witness to these things, and who has written these things; and we know that his testimony is true” 21:24

4. The author was an Apostle, probably John:

a. He refers to himself often as the disciple whom Jesus loved 13:23; 19:26; 20:2 21:7,20

b. The identity of this “one whom Jesus loved” is narrowed down to be John through the following correlations:

1) From 21:7 the “disciple” may be identified as one of the seven persons mentioned in 21:2

a) Simon Peter

b) Thomas called the Twin

c) Nathaniel of Cana in Galilee

d) The sons of Zebedee

e) Two others

2) He must be one of the Twelve since only they were with the Lord at the last supper (Jn. 13:23-24; cf. Mk. 14:17; Lk. 22:14)

3) He is not Peter:

a) He sat next to the Lord at the Last Supper, and Peter motioned to him 13:23-24

b) His future is distinguished from Peter’s 21:20ff

4) He is closely related to Peter and thus seems to be one of the inner three (James, John and Peter ) [20:2-10; cf. Mk. 5:37-38; 9:2-3; 14:33)

5) James (John’s brother) died in AD 44, therefore, he was not the author (Acts 12:2)

6) Therefore, if it is true that he was an apostle, and one of the inner three, and he was not Peter, or James, then he must have been the Apostle John, the son of Zebedee

c. Raymond Brown discusses the possible candidates of Lazarus and John Mark as the “disciple whom Jesus loved”

John was the brother of the apostle James; he was also the son of Zebedee (a fisherman of Galilee.) His mother’s name was Salome who is believed to be a sister of Jesus’ mother Mary.

John, his brother James and the apostles Peter and Andrew were all partners in a fishing business prior to their calls by Jesus to follow Him (Zebedee was also a partner.)

It is said that John owned a home in Jerusalem and that it is possible that the interview Nicodemus had with Jesus was held there.

The apostle John rose to a position of influence within world-wide Christianity and shortly before the destruction of Jerusalem by the Romans in 70 AD, he moved to Ephesus (in modern day, Turkey.) He became the pastor of the church in Ephesus and had a special relationship with other churches in the area (as we know from the letters to the Seven Churches in Asia, in the book of Revelation.)

John’s brother, James, was the first of the apostles to die; on the other hand, John was the last. All of the apostles met a violent death, however, John died peacefully in Ephesus (at an advanced age, around the year 100 AD.)

There is a church tradition, which says, that while John was living in Ephesus, John had with him Mary, the mother of Jesus, for a few years.

While in Ephesus, by order of the Roman emperor Domitian, John was exiled to an island called Patmos. In what is known as the cave of the Apocalypse (located on this island), the sacred text of the book of Revelation was given to the apostle John by Jesus (it is here that John recorded what is written in the New Testament book of Revelation.)

Other New Testament books accredited to John are the Gospel of John, along with 1st, 2nd and 3rd John.

When he was released from exile, he returned to Ephesus and lived till the time of the Roman emperor Trajan.

It is said that John, “Founded and built churches throughout all Asia, and worn out by old age, died in the sixty-eight year after our Lord’s passion and was buried near the same city (Ephesus).”

There is a church tradition, which says, that when John was evidently an old man in Ephesus, he had to be carried to the church in the arms of his disciples. At these meetings, he was accustomed to say no more than, “Little children, love one another!” After a time, the disciples wearied at always hearing the same words, asked, “Master, why do you always say this?” “It is the Lord’s command,” was his reply. “And if this alone be done, it is enough!”

There is, also, a Church tradition which says that John was in Rome for a time.

II. Date: Probably Between AD 85 And 95

A. The Gospel of John provides no explicit evidence regarding its date. This conclusion is arrived at through external and internal considerations

B. External Evidence: Allows for a date between 90-98

1. Extant manuscripts argue for around the turn of the century:

a. The earliest evidence is in the Rylands Papyrus 457 (p52), an Egyptian fragment of John 18:31-33,37-38, dated in the first half of the second century (c. 98-150)⁵

b. Other papyri (p66, p75 c. AD 175-225) offer significant sections of John

c. The Egyptian witness, Papyrus Egerton 2, supplies a composite work from c. AD 150

d. The above evidence suggests copies of the gospel circulating around Egypt in the first and second halves of the second century. This suggests a date for John to be at least around the turn of the century

2. Ireneaus stated that John remained in Ephesus until the time of Trajan (AD 98-117). This would place John’s writing during the last decades of the first century

3. Therefore, if John is the author of the Gospel, then a date between 90-98 seems to be possible

C. Internal Evidence: may argue for an early date (pre-AD 70)

1. The present tense in John 5:2 “there is” suggests a time when the gate is still standing, unlike after the destruction by Titus (But this could be a part of an earlier writing wherein John expresses its existence at the time and then edited it into his gospel account). This is a strong argument

2. The correct tradition of Palestinian places, situations, and customs argues for a time before or shortly after AD 70 when the scenes could be remembered as they were (but the author could tap his own memory without tying his writing to that period)

3. John 21:18-23 imply the passing of time until the later death of Peter (especially 21:19). This would argue for a later date rather than an earlier one

D. Conclusions:

1. It is possible that the Gospel was written just before or just after AD 70 ⁶

2. It is also possible that the Gospel was written in the latter part of the first century–around the turn of the century (AD 80-98) which allows for the writing of the three epistles and Revelation by John (external evidence)

3. Eusebius identifies John as the last Gospel written after Matthew, Mark and Luke: “The three gospels which had been written down before were distributed to all including himself.”⁷ This would support a later time for John more than an earlier one

4. Therefore, it seems best to date John along with many scholars between 80-98

III. Place Of Origin And Destination: Ephesus To Ephesian Gentiles

A. There is no explicit evidence for the place of origin or for the destination of the Gospel of John

According to apostles big cities like Ephesus, Smyrna and Laodicea would help them to spread the new religion in the Western World. It is accepted that John came to Ephesus together with Virgin Mary who had been entrusted to him, for the first time. John’s Gospel says that “When on the cross, Jesus saw his mother and the disciple whom he loved standing beside her, he said to his mother, ‘Woman, here is your son’ then he said to the disciple, ‘here is your mother’. From that hour the disciple took her into his own home and never separated again. (John 19:26-27)

The first Christian community in Ephesus was established by St. John. In 64, after St Paul was decapitated outside the city wall of Rome, John again became the leader of the Ephesians church community.

In spite of his old age, St John went around Asia Minor together with St Peter to spread Christianity. He was tried to be killed two times; a glass of poisonous drink was given him but with a miracle poison came out in the form of a snake when St John was ready to drink it and also he was exiled to Island of Patmos where he wrote his Apocalypse. In 95 CE he returned to Ephesus and started writing his Gospel. St John died in Ephesus and according to his will, he was buried nearby Ephesus. His all words and Gospel still live today.

B. Irenaeus ⁸ and Eusebius ⁹ affirm that John wrote from Ephesus where he had settled after the Roman war under Titus (AD 66-70)

C. Ephesus was not far from Phrygia, the center of the Montanist movement which made early use of John’s Gospel

D. The primary audience may have been Ephesian Gentiles:

1. The various Jewish feasts are identified for the readers

2. The geographical locations are identified for the readers

3. Jewish names are translated for the readers

4. Jewish usages are explained for the reader

5. The introduction of the “Greeks” in chapter 12 may also reveal the author’s interest in the Gentiles

E. Other considerations are Antioch and Alexandria, but with less evidence

IV. Purposes Of The Gospel Of John:

A. John 20:30-32 states the purpose for the “book:”

“Many other signs therefore Jesus also performed in the presence of the disciples, which are not written in this book: but these have been written that you may believe that Jesus is the Christ, the Son of God: and that believing you may have life in his name”

1. Chapter 21 need not be considered a portion later added to the original conclusion of the Gospel. While 20:30-31 relay the purpose of the book, chapter 21 is then presented as an epilogue illustrating the result of faith — restoration into life abundant

2. The two pronged purpose statement for the book relates to the two pronged thrust of the book ¹⁰

a. The first half of the book of the seven signs (chapters 1–12) are given so that all people “might believe” or come to faith (assuming the aorist subjunctive tense in the textual problem)¹¹ in Jesus as Messiah

b. The second portion of the purpose statement [“you may have life in his name”] correlates with chapters 13–20 where believers are exhorted to close fellowship–eternal life which is not only a quantity of life but also a quality of life (cf. 5:24 with 17:2-3)

B. Gospel of John also was written to reveal who Jesus was:

1. Unlike the synoptics which reveal Jesus inductively (from the ground up), John reveals Jesus deductively (from heaven down)

2. Jesus is also revealed as the “Logos,” “Messiah,” “Son of God,” “God,” and “Man” fighting the incipient gnostic views of Cerinthus and the Ebionites (that Jesus was only a man upon whom the Spirit visited and then left thus affirming no pre-existence), and fighting Docitism (emphasizing Jesus’ deity over his humanity)

V. The Relation Of The Gospel Of John To The Synoptics

A. There are similarities between John and the synoptics (e.g., the movement from “birth” to crucifixion and resurrection)

B. The significance of relationship lies in the differences:

1. Material is in the synoptics but not in John

2. Material is in John but not in the synoptics

3. John is less narrative and more discourse oriented. John is philosophical and Rabbinic

4. There are differences of historical and chronological items such as the dating of the cleansing of the temple, the duration of the ministry of Jesus, and the dating of the Last Supper

C. John is explained in four possible ways in relation to the synoptics:

1. It was a supplement to the synoptics

2. It was independent of the synoptics

3. It was interpretive of the synoptics

4. It was a substitute for the synoptics¹²

The Gospel according to Dr. Luke

Luke was a gentile physician. The gospel of Luke confirms that Jesus is the savior of all people. Luke suggest various facts about Jesus’ person and Jesus’ purpose. There are eight major theological ideas, believes and doctrines introduced by Luke.

Jesus is a servant –

Jesus is a servant of divine purpose. He was sent by God for the purpose of being a suffering servant. The first words of Jesus underscores this in chapter 2: 49. Jesus’ responsibility in God’s house was that he was obligated to do. This indicates his commitment to God even as a 12 year old. The same sense of commitment is seen in the cross in chapter 9:22

2. He is the redeemer and he is fulfilling God’s purpose.

The account of Gabriel to marry offer evidence of Jesus’ work as redeemer. His name was to be called Jesus. This was Luke is telling us in chapter 1:31. The meaning of what Gabriel is taking about is the LORD saves.

3. He reveals that God’s love is intended for all people.

Jesus was a fulfillment of God’s promise to Abraham and his seed as was emphasized in chapter 1:55. Yet, he was also the Lord who came to offer himself as savior of all people. Luke’s genealogy of Jesus does not end in Abraham but continues back to Adam, the first human. We find a lengthy genealogy of Christ in chapter 3:23 – 38.

Mathew reveals Jesus as Messiah of Old Testament. Luke shows Jesus to be the REDEEMER of the whole world, stressing that the kingdom is available to Samaritans, to pagans, to Jews, publicans, sinners and people of ill-refute. People automatically accepts this because they of their identities and positions in life.

Jesus also revealed God’s concern for women. The record of the angel’s visit to Mary suggest the place of honor God gave to young Jewish maidens. Luke tells us of experience of Elizabeth, Hannah, of Jesus raising the son of the widow and of the woman anointing Jesus’s feet. He further records in vivid ways the encounters of Mary Magdalene and Mary, Martha. Women first experienced the resurrection and reported to apostles in chapter 24:1-10.

4. He leads his follows to praise the father in worship

The expression, praising GOD occurs more frequently in Luke’s gospel than all the remainder of the New Testament Books combined. The gospel begins with emphasize on praise with Mary’s pregnancies, Zechariah’s benedictions and the praise of Simeon.

5. Jesus shows the central place of the home

In the gospel of Luke, there is a consistent thread of moving from the women to homes. God’s love and provision for humanity is exemplified in the homes by Jesus experiences in the homes in which they occur. John often depicted Jesus in public ceremonies, but Luke reveals Jesus’ activities within the home. He was a guest in the home of Mary and Martha. Following the call of Levi, Jesus shared his love with the multitudes of publicans. One of the closing account of Luke’s gospel is the breaking of bread in the home of the disciples at Emma-us. There is great significance in breaking the bread in the homes.

6. He prepares for and points to the importance ad works of the Holy Spirit

The working and significance of the Holy Spirit within an individual’s life appear repeatedly in this gospel. From the work of the Holy Spirit in Mary’s conception {chapter 1: 35}, to Jesus’ reference to what my Father has promised {Chapter 24:49}. Numerous reference to the occasion of the Holy Spirit and his work are recorded in the gospel of Luke. The Holy Spirit descended upon Jesus at the time of his Baptism (Chapter 3:22); Jesus was full of the Holy Spirit (Chapter 4:1); and was led by the Spirit to the desert to be tempted for 40 days and 40 nights (Chapter 4:1ff).

7. Jesus was a man of Prayer

Luke is the only gospel writer who indicated that Jesus prayed.

8. He brings joy to his followers.

Luke’s gospel is characterized by joy. The three parables of Luke 15, the parable of the lost ship, the lost coin and the lost son, reflect the joy that flows from God’s deep love for mankind. This love, God’s love was reflected, and was for all people. Jesus was concerned about the needs of Jews, Samaritans, the poor and the rich even the self-righteous across the land, the successful and the unsuccessful. Jesus offers the joy of salvation to everyone.

The Gospel according to Mark

The gospel of Mark brought stability and hope and identity to a confused body of Christians by emphasizing five major doctrines.

The Sovereign Initiative of God in sending his son as the agent of his saving will
The presence of the new age and the reality of its blessing
The paradox of the new age that suffering precedes vindication
The ability of God to sustain the one who is faithful to him
The importance of the confession Jesus as God’s agent and son as a measure of Christian commitment.

Christian in Rome became confused and frightened when they were singled out for arrest and death in the aftermath of the great fire. The gospel of Mark shows that this development had actually been foreseen by Jesus in chapter 4:17 and then chapter 9:49 and chapter 10:30 and chapter 13: 9-13. Jesus had called for a surrender of life to cross-bearing in response to the call of God (Chapter 8:34-38}.

People who openly acknowledged they were Christians were pirated before a Roman Magistrate who demonstrated confessors. Confession that Jesus is Lord or that Jesus is the son of God could not affirm the Lordship of Caesar. Caesar had set himself up as God. This was going to be in conflict with the teachings of Christ and the teachings of God. Those who confessed sealed their confession with blood. There were many Christian martyrs during this time. In the first few passages Mark declared his readiness to take his place among the confessors. How can we more of people like that in our churches?

In his writing, Mark brings together two important confessions. Jesus is the Messiah (i.e agent of God send to accomplish the purpose of redemption of God’s people and to usher in the promise of the new age ); and Jesus is the son of God (i.e Jesus is qualified to achieve redemptive and to mediate the blessings of the new age).

Mark gave his pamphlet a confessional structure. The gospel falls roughly into two equal halves and each half is brought to a point of climax with one of these two confession. The first half of the gospel which is chapter 1:1 – chapter 8:30 reaches a climax in chapter 8:29 when Peter, a Jew and representative of the people of the new age confesses openly that Jesus is the Messiah. The incidences recorded in the first part of Mark’s gospel prepared its audience for this moment of confession.

Prior to chapter 8:29 those who responded to Jesus were called to understand exactly who he was, thus emphasis of chapter 4:41. The public consensus was that Jesus was a prophet. But there was no agreement as to was no agreement as to whether he was a risen prophet, John the Baptist brought back from the death, Elijah who returned to announce the day of restoration or one of the prophets from Israel’s past. Not until Jesus posed a pointed question to the twelve at Caesarea Philipi that he received a right answer and that was you are the Christ.

The second half of the gospel clarifies what it means to confess that Jesus is God’s agent. Each group had their expectation. Jesus, however, had come from God to fulfill God’s mission. He could not permit the disciples to fill the designation of Messiah with their own ideas and concept of what Messiah was. He immediately began to define the concept of Messiah as God had intended to be all along. He spoke of God’s agent as a suffering, rejected individual who would be killed then after three days rise again. You find this in chapter 8 verse 31.

Peter’s sense of operations indicates that he had failed to grasp the sense of the paradox of the new age, that suffering precedes vindication. Christian participate in this paradox. Each of us do as we are summoned to identify with Jesus even if this mean we would share his suffering and rejection.

Chapter 8:34- 38 really explain this in detail. Three times in the central section of the gospel, Jesus announced the pattern of suffering, that was part of his mission. On each occasion, the twelve failed to understand. Each time Jesus called them to true discipleship, expressed through unwavering loyalty and humble service. That is the concept of being a Christian today.

The second of half of Mark’s gospel is controlled by the them of Jesus’ journey to Jerusalem. This is where his prophecy of his suffering, and death and resurrection was fulfilled.

The third part of the gospel is centered in Jerusalem where the conflict of the representative of the old order and Jesus as the representative of the new age was intensified. The climax and the account is reached in the confession of the Roman Centurion, who was actually responsible for the crucifixion. You will recall that he stood up and said, “Surely this man was the son of God” (Chapter 15:39).

The Roman represented the Gentile world that had been hostile to God. By making the confession of Peter and the Roman Centurion points of climax, Mark emphasized that Jew and Gentile can be led to join their voices in acknowledging the dignity of Jesus and God’s agent, and God’s unique son.

The structure of confession that Mark gave to his gospel serve to call all Christians to identify themselves with the confessing church as a bold expression the Christian commitment. The entire gospel stand as a God’s amazing ability to sustain those who are commitment to accomplishment of his will in spite of opposition. It celebrates the truth that vindication indeed follow suffering.

The Gospel according to Mathew

The book of Mathews give emphasis to four doctrines that gives certainty to a questioning church.

Jesus is the Messiah prophesied by scripture

The term Messiah means the anointed one, ideal king, David’s descendant. Jesus did not accept this understanding. He was the Messianic but he chose to take on the role of Isaiah’s suffering servant. By his death, he provides freedom from sin, not freedom from foreign rulers. The Jews had difficulty understanding that his death frees us from sin.

2. Jesus’ teachings are the new law for the church

Jesus’ kingdom is a spiritual one. Mathew uses 74 quotations from Old Testament books to prove that Jesus had brought the true fulfillment of Jewish Messianic Hope.

Mathew also portrays Jesus as a law-giver, one even greater than Moses. He made this presentation of Jesus clear especially in his presentation of the sermon on the Mount chapters 5 through 7. Jesus fulfilled the Old Testament Law rather than doing away with the old law. Jesus’ law goes beyond the letter of Old Testament law to require an inner purity and require love like that of God himself. Jewish Christians can take comfort in knowing that Jesus had fulfilled the law that God intended.

3. The kingdom of heaven is both present and future reality

The law that Jesus gave is the law for life in his kingdom, the Kingdom of Heaven. In fact the kingdom of heaven may be considered the theme of Mathew’s gospel since he mentioned it more that 30 times. The kingdom of heaven, has the same meaning as the Kingdom of God. The term means God’s mighty rule and refers not to a place but to those whom God rules.

Jesus’ teaching in Mathew shows that in him, God’s kingdom has already arrived. Those who become Jesus’ disciples enter the kingdom and are given eternal life. Yet in another sense the kingdom is fulfilled in the future, when Jesus returns at the end of the age. Many of Jesus’ parables in the gospel of Mathew tell about aspect of life in the Kingdom. Readers of Mathew can rejoice living as present and future citizens of God’s wonderful kingdom.

4. The church is the new community of faith.

Only Mathew of all four gospel writers included teachings about the church. It dealt with the basis of this new community of faith (another name of the church) in chapter 16:17-19 and provided other teachings related to church in chapters 18:15 – 20. What Mathew did was to stress the call of Jesus’ church to preach the gospel to all the world. In Mathew 28:16-20, that is exactly what Jesus was doing, he is calling the church to preach, make disciples and baptize. Throughout the whole record of Mathew, it is not the church, but the church’s Lord who is sending. That needs to be emphasized. The church members who read the gospel of Mathew find themselves challenged to live in obedience to him.

Old Testament Prophecies

Seed of Abraham in Genesis 12:3 fulfilled in Mathew 1:1
Seed of Isaac in Genesis 17:19 fulfilled in Luke 3:34
Seed of Jacob in Numbers 24:17 fulfilled in Mathew 1:2
From the tribe of Judah in Genesis 49:10 fulfilled in Luke 3:33
Heir to the throne of David in Isaiah 9:7 fulfilled in Luke 1:32-33
Born in Bethlehem in Micah 5:2 fulfilled in Luke 2:4,5, 7
Time of His birth in Daniel 9:25 fulfilled in Luke 2:1-2
To be born of a virgin in Isaiah 7:14 fulfilled in Luke 1:26-27; 30 – 31
Slaughter of Innocent in Jeremiah 31:15 fulfilled in Mathew 2:16-18
Flight to Egypt in Hosea 11:1 fulfilled in Mathew 2:14-15
Preceded by a forerunner in Malachi 3:1 fulfilled in Luke 7:24 – 27
Declared son of God in Psalm 32:2 fulfilled in Mathew 3:17
Galilean Ministry in Isaiah 9:1-2 fulfilled in Mathew 4:13 – 16
He will be a prophet in Deuteronomy 18:15 fulfilled in Acts 3:20-22
Heal the brokenhearted in Isaiah 61:1-2 fulfilled in Luke 4:18-19
Rejected by his own people the Jews in Isaiah 53:3 fulfilled in John 1:11 and Luke 23:18
Priest after the order of Melchizedek in Psalms 110:4 fulfilled in Hebrews 5:5-6
Triumphant Entry in Zechariah 9:9 fulfilled in Mark 11:7-9, 11
He will be betrayed in Psalm 4:9 fulfilled in Luke 22:47 – 48
He will be sold for 32 pieces of silver in Zechariah 11:12 fulfilled in Mathew 26:15
He will be accused by false witness in Psalm 35:11 fulfilled in Mark 14:57 – 58
He will be silenced to accusations made against him in Isaiah 53:7 fulfilled in Mark 15:4-5
He will be smitten and spat on in Isaiah 50:10 fulfilled in Mathew 26:67
He will be hated without reason in Psalm 35:19 fulfilled in John 15:24-25
He will be a vicarious sacrifice in Isaiah 53:5 fulfilled in Romans 5:6-8
He will be crucified with thieves in Isaiah 53: 12 fulfilled in Mark 15:27-28
He will be pierced through heart and hand in Zechariah 12:10 fulfilled in John 20:27
He will be given vinegar in Psalm 69:21/29 fulfilled in Mathew 27:34
Soldiers will gamble for his clothes in Psalms 22:17 – 18 fulfilled din Mathew 27:35
No bones will be broken in Psalm 34:20 fulfilled in John 19:32 – 33 and 36
His side would be pierced in Zechariah 12:10 fulfilled in John 19:34
He shall be buried with the rich in Isaiah 53:9 fulfilled in Mathew 27:57 – 60
He will be resurrected in Psalm 16:10 and Psalm 49:15 fulfilled in Mark 16:6-7
He will ascend to God’s right hand in Psalm 68:18 fulfilled in Mark 16:19; I Cor 15;4 and Ephesians 4:8,

Introduction to the Book of Malachi

Purpose: To confront the people of their sin and to restore their relationship with God.

Author: Malachi

Key People: Malachi

Key Places: Jerusalem and the Temple

THEOLOGICAL OUTLINE

There are four major theological themes

God’s Love

God loves his people even they have neglected and disobeyed him. He has great blessings to restore to all those who are faithful to him. God’s love never ends.

2. The sin of the Priest

Malachi condemns the priest. They knew what God required, yet their sacrifices were unworthy and their services insecure. They were lazy, arrogant and insensitive. They had a casual attitude towards the worship of God and observance of his standard.

3. The sin of the People

The people had not learned the lessons of the exiles nor listen to their prophets. Men were carelessly divorcing their wives to marry younger pagan women. This was against God’s law because disobedience in marriage affected religious training of their children. Pride had hardened the heart of the people.

4. The Lord’s coming.

God’s love for his faithful people is demonstrated by the coming of Messiah. The messiah will led the people of all their realization of their wounded souls. It will be a day of healing for faithful Jews and a day of judgement for those who reject him.

THEOLOGICAL OUTLINE

The people who returned back to Jerusalem from exile, traditionally desired to restore the nation and rebuild the Temple. Before many years, they went again to dishonor the and disobey the laws of God. Therefore, God send Ezra to lead the people to restore relationship with him. A few years later, Nehemiah came to help rebuild the walls of Jerusalem. Ezra again, challenged the people to revive their commitment to God and separate themselves from worldy influence.

Somewhere during the time of Nehemiah or shortly afterwards, some of God’s people divorced their Hebrew wives, and intermarried with foreign. The priest failed to teach the people reverence of God. Many did not honor God with proper sacrifices. Some questioned God’s love and others began to wonder if it really paid to fear God and serve him. In the light of these circumstances the Jews continue to waver between several alternations.

They could continue to disrespect God with improper sacrifices, to refuse to tithe, to divorce their wives and intermarry with believers and to blame God for not loving and blessing.
Turning away from evil ways and have a strict observance of the laws of Moses, hoping God would be impressed by good works.
They could form an alternative community for the way of the Lord to come to the temple to judge the wicked and to bring the kingdom of God
They could confess their sins and revitalize their spiritual lives before God.

In this situation, Malachi ministered the word of God using a unique style of interactive questions and answers. He sought to;

Challenge the people concerning the lack of honor God when they worship in the temple.
Rebuke the priest for not fearing God and instructing the people in God’s way.
Plead the people to confess their sins, return to God so that God could bless them.
Assure the righteous and wicked that God is a God of justice who will one day come and judge the wicked and spare the righteous.

The book of Malachi is a reminder of how the people of God allowed the worldly thinking of their day instead of allowing the reverence of God to determine their behavior.

It does matter that God’s people honor his name. God despises those who dishonor him with the best sacrifice, who refuse to tithe, who divorce their wives, who question his love and justice and those who wonder if it worth fearing God and serving God. God has a book of remembrance. He knows those who honor his name and will make them his own and shower his love upon them.

The book of Malachi challenges the people to review how they thing about God and how they carry about religious activities. God is a great king who loves his people and deserves their respect and honor. The people of God demonstrate their respect to God in proper worship and in marriage relationship. Spiritual leaders have responsibility to instruct the people of God’s word and God’s ways. God will one day send the messenger of the covenant to judge those who dishonor him and bless those who honor his name. The Israelites gave more honor to the government than they did God. They did not treat God as Sovereign King who rules the world

The book of Malachi reminds us that individuals from all nations will one day magnify his name. People whom God has chosen to be his people should honor him and not question his love or concern. Malachi wanted the people to know that they had not honored God in their worship and in their marriages. When they came to the temple to worship their Lord, they brought unworthy gifts. They were bored in ceremonies of praise. We cannot fool God and with such attitude, people are better off not coming to worship at all. Their marriages were so shameful. They intermarried with people who did not fear God and thus moved away from God. They were unfaithful to believing spouse and divorced. That was not acceptable to God.

Malachi believed he could explain why the people had failed to reverence God. Their spiritual leaders, the priests, did not fear God or teach the people God’s word. The priest should have corrected the people when they brought improper sacrifice. They did not God. Some believed in serving God and living according to his word, was a waste of time, considering that it seem the wicked were prospering and the righteous were suffering. In response to this kind of thinking, Malachi reminded the people that God is just. He will send the messenger of the covenant to purify the nations with judgement. In the end God will distinguish between the wicked and the righteous and pour out his great blessings on his own people.

MODERN DAY APPLICATION

The book of Malachi touches on issues significant to us today.

Malachi challenges to take inventory of our view of God and evaluate if we truly trust him as king in our lives.
Malachi asks us to honor God with the best that we have. To give in worship and in giving our tithe
Malachi ask us to confess when we have failed to honor God and return to him in humility.
Malachi asks us to be faithful to God, and our spouse and faithful in our marital relationship.
Malachi asks us to be assured that God sees when we honor and serve him and will richly bless u.

TIMELINE APPLICATION

The book was written circa 430 BC by Malachi, to the Jews in Jerusalem and to God’s people everywhere.

Introduction to the Book of Zechariah

Purpose: To give hope to God’s people by revealing God’s hope of deliverance through the Messiah
Author: Zechariah

Key People: Zerrubabel and Joshua

Key Place: Jerusalem

MAJOR THEOLOGICAL THEMES

There are four major theological themes

God’s Jealousy

God was angry with his people for neglecting his prophets through the years, and was concerned that they were following false leaders. Disobedience was the cause of their problems and misery. God was jealous for their devotion to him

2. Rebuild the Temple

The Jews were discouraged. They were free from exile, yet the temple was not completed. Zechariah encouraged them to rebuild it. God would both protect his workmen and would empower them with his Holy Spirit to carry out the work.

3. The King is coming

The messiah will come both to secure people from sin and to reign as messiah. He will establish his kingdom, conquer all his enemies and rule over all the earth. Everything will one day be under his loving and control.

4. God’s protection

There was opposition to God’s plan in Zephaniah’s time and he prophesied future times of trouble. But God’s word endures and God remembers the covenant he makes with his people. God cares for his people and will deliver them from all the world powers that oppress them.

THEOLOGICAL OUTLINE

In the early days of the exile (539 – 520 BC) the people of Judah faced the following set of questions;

Why has God punished his people by sending their leaders to exile in 597 and 587?
Why have the people not prospered after they returned from Babylon?
What did God have in mind for his people in future?
What did they need to do to reap future blessing?

The exiles had returned to Jerusalem under the policy of Cyrus the Great, king of Persia. They returned to the land with few Jewish leaders, little money, no temple and no priesthood. One of the immediate problems they faced was that the peasants and the return exiled had to sought out the ownership of the land and perhaps compete with each other over religious leadership and the people also faced political instability as Cyrus had died and Darius was attempting to stabilize and take hold of the reigns. Faced with all this conditions, the people had several options;

They could follow the lead of many countries and rebelled against Persian empire. The option might have looked good for the Persians levied taxes on them and seemed far away.
They people could give up. They faced tough times and could have easily feel their God is unable to care for their needs. As they result they could turn to oblivion and editorship Persian gods.
They could put themselves first and God second. The result would be weaken unity and inability to stand against opposition from local peasants in Jerusalem.
They could trust God and follow his plan as revealed to Haggai and Zecharriah.

Along with Haggain, Zechariah prophesied between 520 and 518 BC urging the people of Jerusalem to do the following;

Rebuild the Temple under the leadership of Zerrubabel
Re-establish a purified priesthood under Joshua
Cast out all foreign influences in their religious lives,
Live proper moral lives.

Zechariah’s ministry seems to have been highly successful. The temple was rebuild about 513 BC. The priesthood re-established, in control and in order over the worship and sacrifices in Jerusalem. People were challenged to moral purity. Zechariah wanted his people to experience the bounteous blessings of God.

The subsequent ministries of Malachi and careers of Ezra and Nehemiah shows that the people did not respond wholeheartedly. Their failure was a failure of God’s people in each generation and not an indication of the failure of Zechariah.

Zechariah brought new hope to early returnees by teaching the people of God’s revelation.

The prophets brings God’s revelation
God expects morality not sin
Salvation is offered to all
God is Sovereign

No message is more important than the one that God has revealed himself through to his people through his messengers the prophets. Zechariah emphasized that God has used him to teach, correct and warn his people. Unfortunately, they refused to listen. Unfortunately they refused to listen. Their sin brought God’s punishment. Some thought the prophesy could be corrupted. Because prophecy fell into deaf years, it lead into a period of silence when no prophetic word was uttered. In the early church a new group of prophets emerged in the name of Christ.

Zechariah told his people that God requires proper moral living. He punishes sins, even the sin of his people and their leaders. Further, sin has corporate or social consequences. The wickedness of the leaders and abuse of subordinates can lead the people to sin themselves.

Moral regeneration could lead to a state of blessings to the people are at least the repentant once. The book of Zechariah also teaches that salvation may be obtained by all. The last chapter depicts people from all over the world coming to worship God. God desires that all people following him. This is not the doctrine of universal-ism, but rather the book teaches that God desires all people to worship him and accepts anyone who chooses to worship him regardless of their national origin. In view of the nature of human corporate action, salvation itself may even take on national expression as in the saving of Judah and Israel from their political enemies.

Zechariah preached that God is Sovereign over the whole world. Any appearance to the contrary is not an option. His prophecies of the future depicts that God sees all that happens. God will ultimate intervene in the world and he will bring human events to the end. God holds people responsible for the choices they make. In the last chapter, even the force of nature respond to God’s control

MODERN DAY APPLICATION

The book of Zechariah shows that the message of God revealed through his prophets remains as valid for later generations as it was for the recipients. Such incites prompted the people of Israel to collect and preserve the books of the Bible. These books exacts unique influence on the life of an individual only when they are read and obeyed. The message of the Bible addresses our sinfulness and calls us back to God.

God expects sincere worship from all who are alive today as he did in the days of Zechariah. Sincere worship is possible through the forgiveness of the love of God which permeates us.

Zechariah’s insistence that proper worship and proper living would bring God’s blessings remains as relevant today as it was to the prophet’s community. We must be careful not to conclude that evidence of financial blessing is a sign of God’s blessings. God will bless the believers spiritually whether material rich or not.

Zechariah’s examples of breaking through prejudice reminds us to reach out into all areas of our world. We must extend God’s invitation to salvation to all people of all origins, races, cultures and languages.

TIMELINE APPLICATION

Chapters 1 – 8 – written in 520 – 518 BC

Chapter 9 – 18 – Written in 480 BC.

Zechariah 2:11King James Version (KJV)

¹¹And many nations shall be joined to the Lord in that day, and shall be my people: and I will dwell in the midst of thee, and thou shalt know that the Lord of hosts hath sent me unto thee.

This verse has to do with UNIVERSAL EVANGELISM. The meaning is that all nations ought to hear and heed the gospel story, regardless of who are where they are.

Introduction to the Book of Haggai

Purpose: To call the people to complete rebuilding of the temple

Author: Haggai

Written to: People living in Jerusalem, those who had returned from exile

Key People: Haggai, Zerubabel and Joshua

Key Places: Jerusalem

MAJOR THEOLOGICAL THEMES

There are two major theological themes.

Right Priorities

God had given the jews the assignment to complete the temple when they returned from captivity. After 15 years, the still had not completed it. They were more concerned with building their homes than finishing the Lord’s house. Haggai told them to get their priorities straight

2. God’s Encouragement

God encouraged the people as they worked. He assured them of the divine presence of the Holy Spirit, of final victory, and the hope that the Messiah would reign.

THEOLOGICAL OUTLINE

God sought to warn the people to heed his word. Not only did God wanted to warn his people, he wanted to offer promise through his servant Haggai to motivate them to follow him.

Because the people of God reversed their priorities and failed to put God first in their lives, Judah was sentenced to exile in Babylon. In response to Daniel’s prayer, and in fulfillment of God’s promise, God directed Cyrus to allow the Jews to go back to Jerusalem.

A group of Jews about 50 thousand returned to their land with great joy. They began to put God first in their lives, they began to worship him and began to build the temple in Jerusalem without the aid of the local people who lived in Palestine. There courageous action was met with opposition from the local people as well as the Persian government for 15 years. This opposition in several poor province and the broken walls in Jerusalem, caused the people to center their priorities on their own personal needs rather than the work of God. In light of these circumstances the Jews could choose one of many options;

They could give up theological priorities, compromise and intermarry with local Palestine who worshiped other God. This practice could ease the local tension, result in some financial aid and could possibly bring some cooperation from Persia.
They could give up the idea of rebuilding the temple and worship like the Babylonians, or decide to wait until more people return from exile. A new king came to rule in Persia and people’s financial situation began to look positive.
They could continue to concentrate on improving their own lives in Jerusalem, maintaining their commitment to their religious ideas, but not really stick to vital faith in any radical way, and try to be tolerant and peaceful with those who oppose them.
They could renew their commitment to God and finish his temple.

In this situation Haggai carried a short and effective ministry. Haggai sought to challenge the people of God concerning their priorities. He called them to put their priorities in God, rebuilding the temple in spite of local and official opposition. He challenged them not to be discouraged because this new temple, would not be quite as richly decorated as Solomon’s temple was.

Haggai encourage them to turn from the uncleanliness of theirs and sought God’s power. He preached to them about God’s presence and his provision. People believed God’s promises and began to rebuild. God dramatically fulfilled his promise of providing for every need, and soon the Persians gave their official support to rebuilding the temple. They encouraged the local people not to interfere with the Jews and even paid for the full cost of finishing the temple building.

The book of Haggai is a reminder of the problems the people of God faced at that time and how they courageously trusted in God and how God richly provided for their needs. Through the ministry of Haggai, the people set new priorities, they acted boldly in the face of God’s promises, and receive God’s grace and his blessings.

The book of Haggai gave hope and confidence to a people who had faced challenging economic and political opposition by emphasizing these three doctrines;

God is in control of all the nations of the earth and can remove political opposition to his work.
The people of God need to reject the defeatist and defenseless attitude and act on God’s promises
God will bless those who strive for purity and those who give priority to his desires.

The Israelites who had returned to Jerusalem had trouble rebuilding the temple because of the local opposition from inhabitants of palestine and the Persian government. The book of Haggai shows that God can overturn the previous political decisions and use this powers to bring about his glory. He can overthrow kings and great military powers and raise up his own choose children. The work and the people were strengthened because God’s hand was on the leaders of Israel and because he promised with his presence to be with his people.

The people of God will always see the hand of God in troubles that are all around. When God’s people tried to rebuild the temple, but encountered opposition, failures and discouragement, it quickly led to defeatist attitude and a rejection of God’s priorities.

When the attempt failed, many thought the rebuilding of the temple could wait. Since the size and glory of the temple could not compare with the previous many wanted to have the idea “shelve” until a proper time. With official political opposition, many could easily conclude this was not the time to build the temple.

The prophet Haggai showed that God was not pleased with defeatist attitude and political opposition. God continues to be displeased today when defeatist attitude and opposition inhibits our desires to carry out his work.

The book of Haggai contains exhortation that God desires to see in the lives of people. They need to reconsider their priorities and overcome defeatist attitude to fulfill the will of God and do his work. If people put God first rather than the comfort of their own homes, God will bless them. If they would just build the temple and not focus on the looks, God would bless them. If they would remove any impurities and live godly lives, God could bless them. In light of God’s sovereign power, God desires that his people step out in faith and bring glory to his name.

MODERN DAY APPLICATION

The book of Haggai address common problems most people face even today. It is not difficult to identify with Haggai’s situation. We should reject defeatist attitude when we run into opposition or defeatist attitude. We have the assurance that God is with us always and is in full control of our circumstance and we must rest assured in God’s promise that if we faithfully serve him, he will bless us.

TIMELINE APPLICATION

538 BC – Cirus’ decree for Jews to return

537 BC – Exile’s return to Jerusalem

536 BC – Temple construction began

530 BC – Temple work comes to a halt

520 BC- Haggai and Zechariah becomes prophets and temple work is resume

516 BC – Temple is completed.

The date that the book of Haggai is 520 BC.

Introduction to the Book of Zephaniah

Purpose: To save the people out of complacency and urge them to return to God.

Author: Zephania

Written to: Judah and All nations

Key Place: Jerusalem

MAJOR THEOLOGICAL

There are three theological themes in the book of Zephaniah

The Day of Judgement

Destruction was coming because Judah had forsaken the Lord. People of Judah were now worshiping, Baal, Molech and nature. Even the priest mixed pagan practices with faith in God. God’s punishment for sin was on the way.

2. Indifference to God

Although there has been efforts to return to God, generally, there has been no sorrow for her sins. The people were prosperous and no longer cared for God. God’s demand for righteousness was neglect. Security in wealth made the people complacent.

3. The Day of Cheer

God will judge all those who mistreat his people. He will purify his people, purging away all sins and evil. God will restore his people and give them hope.

THEOLOGICAL OUTLINE

How much wickedness will God tolerate before he brings his judgement? In Zephaniah’s days, before had risen to ask these questions. After the death of King Hezekiah, his son Manasseh quickly abandoned the godly ways of his faith. Manasseh built up the idolatrous high places that his father had destroyed. He killed many of his people and sacrificed his sons to other gods. His son Amon followed Manasseh’s policy during his brief reign.

Amon was succeeded by his 8 year old son Josiah. Josiah became king of Judah at the age of eight, after the assassination of his father, King Amon, and reigned for thirty-one years, from 641/640 to 610/609 BC. After finding the book of the law he instituted religious reforms.

Josiah was faithful to God but his people did not return to God in their hearts. Judah had been under Assyrian control since 701 BC when they had come and devastated the land in their own campaign. Judah was allowed to have their own king as long as they cooperated with Assyrians.

With the dead of the last kings of Assyrians’ great kings, Assyria became a coalition of a series of nations headed by Babylonians. God had run out of patience of rebellious people. He had send a prophet, a long time ago to warn them of judgement. Now the day of reckoning, the day of the LORD was drawing near. God raised his prophet to announce the day of the LORD, the day of Judgement was fast approaching. No nation would escape judgement, including Judah.

The prophetic ministry of Zephaniah occurred during the reign of Josiah and probably began around 625 BC as idolatrous practices which he condemns and which Josiah abolished in 622 was condemned.

Little is known about prophet Zephaniah. His name means, the Lord hides. He may have been a member of the royal family as his genealogy is traced to Hezekiah. He is contemporaries include Nahum, Habakkuk and Jeremiah. No prophet addresses the moral situation more clearly in Judah than Zephaniah. He understand that Judah had to learn by bitter experience. God’s patience has an end and no foreign gods and alliances can help. Only the meek and the humble who trust in the LORD can experience the joy of God’s deliverance.

Zephaniah message of judgement has three major doctrines

1. God is sovereign over all nations

2. The wicked will be punished and the righteous will be vindicated on the day of judgement.

3. God blesses those who repent and trust in him.

Zephaniah’s book begins with “the word of the Lord” and ends with “says the Lord.” Zephaniah knew that Assyrian God or army could not save them. God is gracious in his capacity, but when all his warning is ignored, judgement can be effected.

Zephaniah understood that God’s sovereignty includes all nations. God can judge the people of all nations because he is their creator and sovereign. God yields judgement as mentioned in the scripture. The prophets called it the day of the Lord. Fall of Jerusalem is manifestation of the day of Lord. Day of judgement is solely determined by God when he steps into human history and bring this age to an end as he judges the nation. The day of the Lord is a a day for judgement for those who have mistreated people and a day of vindication for the people of God.

Although the principle of prophet’s message is judgement, the day of the LORD is also a day of blessing and joy for the faithful. The same God who announces judgement, also announce joy. The messages are not contradictory.

The cross also pronounces judgement and hope. Judgement for those who reject and hope to those who accepts

MODERN DAY APPLICATION

The message of Zephaniah is Judgement for the wicked and hope for the faithful. Zephaniah reminds us that God is offended when God’s people sin willfully the face the judgement of God. Punishment may be painful but its intend may be redemptive rather than punitive. The punishment of the wicked gives comfort in a time, when it seems that evil unrivaled and victorious. People have freedom to disobey God, but not freedom to escape the punishment of that disobedience. Those who are faithful to God may be relative few. The good-news is that God does not forget them. They will rejoice in his salvation and in his blessings.

TIMELINE APPLICATION

Zephaniah becomes a prophet and Josiah becomes prophet of Judah 640 BC
Jeremiah becomes a prophet in 627
622 Book of the Law is found in the Temple
Zephaniah’s ministry ends in 621 BC.

Introduction to the Book of Habakkuk

Purpose: To show that God is still in charge of the world despite the apparent triumph of evil

Author: Habakkuk

Written to: Judah, the Southern Kingdom and God’s people everywhere

Key People: Habakkuk and Chaldeans

Key Place: Judah

MAJOR THEOLOGICAL THEMES

1. Struggle and Doubt.

Habakkuk asked God why the people of Judah were not being punished for their sins. He could not understand why a just God could allow such evil to exist. God promised to use the Babylonians to punish Judah. When Habakkuk cried out for answers in his time of trouble God answered him with his words of hope

2. God’s Sovereignty.

Habakkuk asked God why he could use the wicked Babylonians to punish his people. God said that he would also punish the Babylonians after he has fulfilled his purpose.

3. Hope

God is a creator. He is all powerful. He has a plan and he will carry it out. He will punish sin and he is our strength, our hope and our safety. We can have confidence that he will love us and guard our relationships with him forever.

THEOLOGICAL OUTLINE

Why would a good God who controls the world, all the wicked to prosper and the righteous to suffer? Sounds alot like Psalm 73, doesn’t it? God knew his people had failed him, but why did he use the Chaldeans as an instrument of justice-ment?

Habakkuk argued with God that a wicked Judah was more righteous than a wicked Chaldean. Habakkuk may have been a contemporary of Jeremiah during the time of Judah’s decline. The rapid expansion of Chaldeans (Babylon) allowed them to be an instrument God was using to punish sin in the last quarter of the seventh century BC. During this time, Babylon re-asserted her independence, and replaced Assyria as a dominant power in western Asia.

The book of Habakkuk begins in a dialogue form. The prophets utters a complain and God answers promising an even worse situation. Again the prophet complains, God answers with a vision assuring salvation.

The sum of chapter three consist of God’s coming in judgement and asserts an utter faith in God’s goodness in the midst of adversity. Habakkuk in his people, pose honest questions as they struggle to understand God.

The book of Habakkuk is designed to answer three questions;

How God could use the wicked Chaldeans to execute his purpose?
Could divine purpose be justified in such events?
Why do the wicked seem to triumph while the righteous suffer?

God’s government is moral. The prophet was practical than philosophical in dealing with these events of God’s goodness and omnipotent and knew of the existence of good and evil. He learned that God is moral in relation with universe. In the outcome, God will turn the worse to a good end. This does not completely solve the problem of suffering and evil, but it provides a right response to a harsh reality. God’s just government of his world many not be immediately apparent to us. In the long run it will become apparent. Meanwhile God calls his people to fidelity in good and bad times, until God’s day shall fully come.

Tyranny is suicide. Evil carries within itself the seed of its own destruction. Greed and pride will eventual led to a realization that people’s resolve is fuel upon a fire. In government of nations, a law of retribution is assumed. Chapter 2 gives a total picture of self-destruction.

The righteous will by faith. Faithfulness is steadfast and trustworthiness. The righteous are not morally perfect but consistently faithful even in the perplexing situations. The righteous will live prosperous successful permanent lives. The meaning of live carries the germs of believe in future life. Thus being both quantitative and qualitative. This decoration of life is referred by Paul in Galatians chapter 3.

MODERN DAY APPLICATION

The book of Habakkuk is relevant today since injustice and violence often plague Christians. The facts of life may not always agree with the traditional teachings about God. Our questions is, like the prophet, is why does God seem to be inactive when difficulties arise? This questions should be directed to God and not against him. Out of our doubts, we make for a new belief in the character of the infinite and then discover the grace of God which is sufficient.

For Habakkuk, the righteous shall live by faithfulness or moral steadfastness. We can live in the assurance that God will come to our aid to achieve his goal. Righteousness will triumph even to wickedness often seems to triumph. We are encouraged to trust God and wait. Take a look back, God will do right in the government of the whole wide world.

The message of the just shall live by faith expresses the life of faithfulness of one in true faith with God. This magnificent passage echoes the thought of chapter 2 verse 4. In spite of all loses a true believer will rests on the Lord and waits patiently on him, strengthened to walk on higher ground.

TIMELINE APPLICATION

Habakkuk becomes a prophet in 612 BC
Josiah dies in the battle in 609 B.C
Daniel taken captive to Babylon in 605
Ezekiel a captive of Bablylon
Zedekiah becomes king in 597 BC
Habakkuk’s ministry ends in 589 BC

1st century AD

The First Century was the century that lasted from 1 to 100 according to the Julian calendar. It is often written as the First Century AD or First Century CE to distinguish it from the First Century BC (or BCE) which preceded it. The First Century is considered part of the Classical era.

The First Century saw the appearance of Christianity, following the ministry and crucifixion of Jesus of Nazareth in the Roman province of Palestine.

Key Dates, Events and Persons

About 29 AD: Jesus begins his ministry.
About 33 AD: The Crucifixion of Jesus.
About 33–36 AD: Conversion of Paul the Apostle
43: Roman Conquest of Britain begins. London is founded (although it could have existed centuries before this date).
44: Death of Herod Agrippa.
41–54: The regions of present-day Afghanistan, Pakistan and North India come under the control of the Kushans, a nomadic people forced out of northwest China by the Han Dynasty.
c. 50: Christian Council of Jerusalem.
c. 52: Arrival of Apostle Thomas to Malabar, India. Beginning of Christianity in India.
July 19, 64: Great Fire of Rome, first Roman mass Persecution of Christians, earliest significant recognition of Christians in Rome.
66–73: First Jewish-Roman War.
August, 70: destruction of Herod’s Temple in Jerusalem by the Romans under Titus.

1st century BC

The 1st century BC, also known as the last century BC, started on the first day of 100 BC and ended on the last day of 1 BC.

In the course of the century all the remaining independent lands surrounding the Mediterranean were steadily brought under Roman control, being ruled either directly under governors or through puppet kings appointed by Rome

2nd century BC

The 2nd century BC started the first day of 200 BC and ended the last day of 101 BC. It is considered part of the Classical era.

In the context of the Eastern Mediterranean, it is also referred to as the Hellenistic period.

The Roman Republic continued its expansion into neighbouring territories, eventually annexing Greece, and the North African coast after completely destroying the city of Carthage at the end of the Third Punic War.

3rd century BC

The 3rd century BC started the first day of 300 BC and ended the last day of 201 BC. It is considered part of the Classical era

Rome became the most important power in the western Mediterranean.

4th century BC

The 4th century BC started the first day of 400 BC and ended the last day of 301 BC. It is considered part of the Classical era.

Arguably the most important series of political events in this period were the conquests of Alexander, bringing about the collapse of the once formidable Persian Empire and spreading Greek culture far into the east. Alexander dreamed of an east/west union, but when his short life ended, his vast empire was plunged into civil war as his generals each carved out their own separate kingdoms.

5th Century BC

The 5th century BCE started the first day of 500 BC and ended the last day of 401 BCE.

The Bible provides next to no information in regard to the first half of the fifth century.
The Second Book of Kings and the Second Book of Chronicles do not go beyond the sixth century.
The Books of Ezra and Nehemiah pick up from the middle of the fifth century.
It is likely that Obadiah exercised his prophetic ministry in the fifth century
The late 6th century was the period of the ministry of the prophet Zechariah (520-518). Zechariah 9-14, however, fit best with a period some sixty or so years after Zechariah, some time in the first half of the fifth century.
Malachi may fit best in the middle of the fifth century, in the early period of Nehemiah’s governorship
Many scholars locate the book of Jonah in the post-exilic period and possibly in the fifth century.
A number of factors suggest the closing years of the fifth century or the opening years of the fourth century as a likely context for Joel’s proclaiming his message.

This period saw the rise of two great philosophical schools of the East, Jainism and Buddhism.

Noteworthy Dates / Persons and Events of 5th Century BC

483 BC: Gautama Buddha died.
479 BC: Chinese philosopher Confucius dies.
469 BC: Philosopher Socrates is born in Attica, Athens, Greece.
465 BC: King Xerxes I of the Persian Empire is murdered by Artabanus the Hyrcanian. He is succeeded by Artaxerxes I
459 BC: Ezra leads the second body of Jews from Babylon to Jerusalem.
457 BC: Decree of Artaxerxes I to re-establish the city government of Jerusalem. See Ezra 7, Daniel 9 and Nehemiah 1 in Old Testament.
445 BC: Artaxerxes I gives Nehemiah permission to rebuild Jerusalem.

6th Century BC

The 6th century BC started the first day of 600 BC and ended the last day of 501 BC.

598 BC: Jehoiachin succeeds Jehoiakim as King of Judah.
588 BC: Nebuchadrezzar II of Babylon begins siege of Jerusalem; some sources set the date at 587 BC.
587 BC/586 BC: Jerusalem falls to the Babylonians, ending the Kingdom of Judah. The conquerors destroy the Temple of Jerusalem and exile the land’s remaining inhabitants. Babylonian Captivity for the Jews began.
539 BC: Babylon is conquered by Cyrus the Great, defeating Nabonidus.
538 BC: Return of some Jews from Babylonian exile who build the Second Temple about seventy years after the destruction of the First Temple, from 520 BC–516 BC.
537 BC: Jews transported to Babylon are allowed to return to Jerusalem, bringing to a close the Babylonian captivity.
536 BC: According to tradition, the Biblical prophet Daniel receives an angelic visitor
528 BC: Gautama Buddha attains Enlightenment, and begins his ministry. He founds Buddhism in India. It becomes a major world religion.

The first half of 6th century was dominated by the Neo-Babylonian or Chaldean empire, which had risen to power late in the previous century after successfully rebelling against Assyrian rule.

This century represents the peak of a period in human history popularly known as Axial Age.

This period saw the emergence of five major thought streams springing from five great thinkers in different parts of the world.

Buddha and Mahavira in India,
Zoroaster in Persia,
Pythagoras in Greece and
Confucius in China.
Pāṇini, in India, composed a grammar for Sanskrit, in this century or slightly later.^[1] This is the oldest still known grammar of any language.

7th century BC

The 7th century BC began the first day of 700 BC and ended the last day of 601 BC. The Assyrian Empire continued to dominate the Near East during this century, exercising formidable power over neighbors like Babylon and Egypt.

The prophets of the era include;

Habakkuk

He spoke often of an imminent Babylonian invasion (Habakkuk 1:6; 2:1; 3:16), an event that occurred on a smaller scale in 605 BC before the total destruction of Judah’s capital city, Jerusalem, in 586 BC. The way Habakkuk described Judah indicates a low time in its history. If the dating is to remain close to the Babylonian invasion, Habakkuk likely prophesied in the first five years of Jehoiakim’s reign (609–598 BC) to a king who led his people into evil.

Habakkuk’s prophecy was directed to a world that, through the eyes of God’s people, must have seemed on the edge of disaster. Even when the northern kingdom had been destroyed in 722 BC, God’s people remained in Judah. However, with another powerful foreign army on the rampage, faithful people like Habakkuk were wondering what God was doing. Hadn’t He given the land to His people? Would He now take it away? Habakkuk’s prayer of faith for the remainder of God’s people in the face of such destruction still stands today as a remarkable witness of true faith and undying hope.

Nahum

The book of Nahum mentions the recent fall of No-amon, or Thebes, which occurred in 663 BC (Nahum 3:8), as well as the coming destruction of Nineveh, which happened in 612 BC (1:1; 3:11–15). But when, during this more than fifty-year period, did Nahum preach?

The Assyrian Empire, which had its capital at Nineveh, was at its most powerful in the first half of 7th century BC, having a stranglehold on Judah during King Manesseh’s reign (2 Chronicles 33:10–13). Also, while the book of Nahum mentions the destruction of Thebes, it does not mention its reconstruction, which took place in 654 BC. This leads us to date Nahum’s prophecy between the years of 663 and 654 BC.

Nahum preached during the reign of King Manesseh, one of the most evil kings in Judah’s long history, a man who needed the pain of his own experience to teach him the lessons of being a good king. Commentator J. Barton Payne suggests that Manasseh’s great conversion took place late in his reign, around 648 BC, a mere half-dozen years before his death. That means Nahum preached during the darkest period in Judah’s history to that point, a time filled with idolatry of all kinds in a nation that had completely turned its back on God. The Lord’s willingness to send Nahum, whose name means “comfort,” into such a hopeless situation evidences His unrelenting and overwhelming grace.

Nahum’s singular focus on the impending judgment of Nineveh offers a continuation of the story that began in Jonah. Sometime around 760 BC, God sent Jonah to Nineveh to preach repentance and hope to the Assyrian people, a message they heard and adopted—at least for a time.

One hundred years later, during the time of Nahum, the Assyrians had returned to their bullish ways, conquering the northern kingdom of Israel and lording their power over Judah in the south (2 Kings 17:1–6; 18:13–19:37).

Jonah failed to realize what Nahum reminded the people of Judah: God’s justice is always right and always sure. Should He choose to grant mercy for a time, that good gift will not compromise the Lord’s ultimate sense of justice for all in the end.

Significant persons

Hezekiah of the Kingdom of Judah (reigned 715–687 BC)
Sennacherib, king of Assyria and conqueror of Babylon (705–681 BC)
Manasseh of Judah (reigned 687–643 BC)
Josiah of the Kingdom of Judah (reigned 641 BC–609 BC)
Jeremiah Jewish prophet

8th Century BC

The 8th century BC started the first day of 800 BC and ended the last day of 701 BC. The 8th century BC was a period of great changes in civilizations. In Egypt, the 23rd and 24th dynasties led to rule from Nubia in the 25th Dynasty.

The Neo-Assyrian Empire reaches the peak of its power, conquering the Kingdom of Israel as well as nearby countries.

738 BC: King Tiglath-Pileser III of Assyria invades Israel, forcing it to pay tribute.
727 BC: Babylonia makes itself independent of Assyria.
722 BC: Israel is conquered by Assyrian king Sargon II.
705 BC: Sennacherib succeeds Sargon II as king of Assyria.
704 BC: Sennacherib moves the capital of Assyria to Nineveh.
701 BC: King Hezekiah of Judah, backed by Egypt, revolts against king Sennacherib of Assyria. Sennacherib sacks many cities, but fails in his attempt to take Jerusalem.

Key People, Dates and Events

Rome is founded in 753 BC.
740s BC- Isaiah, biblical prophet & advisor to the kings of Judah
Hezekiah of the Kingdom of Judah (reigned 715 BC–687 BC).
Sennacherib, king of Assyria and conqueror of Babylon. (705–681 BC)

9th Century BC

The 9th century BC started the first day of 900 BC and ended the last day of 801 BC. It was a period of great change for several civilizations. In Africa, Carthage is founded by the Phoenicians.

By the 9th century BC, the Kingdom of Israel, once united under King Solomon, was divided into the northern Kingdom of Israel and southern Kingdom of Judah, which retained the historic seat of government and focus of the Israelite religion at the Temple in Jerusalem.

Omri, King of Israel, continued policies dating from the reign of Jeroboam, contrary to the laws of Moses, that were intended to reorient religious focus away from Jerusalem: encouraging the building of local temple altars for sacrifices, appointing priests from outside the family of the Levites, and allowing or encouraging temples dedicated to the Canaanite god, Baal.

Omri achieved domestic security with a marriage alliance between his son Ahab and princess Jezebel, a priestess of Baal and the daughter of the king of Sidon in Phoenicia. These solutions brought security and economic prosperity to Israel for a time, but did not bring peace with the Israelite prophets, who were interested in a strict deuteronomic interpretation of Mosaic law.

Under Ahab’s kingship, these tensions were exacerbated. Ahab built a temple for Baal, and his wife Jezebel brought a large entourage of priests and prophets of Baal and Asherah into the country.

It is in this context that Elijah is introduced in 1 Kings 17:1 as Elijah “The Tishbite”. He warns Ahab that there will be years of catastrophic drought so severe that not even dew will fall, because Ahab and his queen stand at the end of a line of kings of Israel who are said to have “done evil in the sight of the Lord.”

874 BC: Ahab becomes king of Kingdom of Israel (approximate date).

According to the Books of Kings, Elijah defended the worship of Yahweh over that of the Canaanite idol Baal. He also had God perform miracles for him, which included raising the dead, bringing fire down from the sky, and having himself be taken up, “by a whirlwind”.

Elijah is the only person described in the Bible as returning to Horeb, after Moses and his generation had left Horeb several centuries before

In the Book of Malachi, Elijah’s return is prophesied “before the coming of the great and terrible day of the Lord”, making him a harbinger of the Messiah and the eschaton in various faiths that revere the Hebrew Bible.