

### The Bible Plainly Explained

By Wan M. Wong

Copyright 2019 by Wan M. Wong

Smashwords Edition Licence Notice

Thank you for downloading this free ebook. This book remains

the copyrighted property of the author, and may not be redistributed

to others for any purpose. If you enjoyed this book, please encourage your friends

to download their own free copy. Thank you for your support.

In memory of

my wife Chor Sheung

who was called to be with the Lord

in November, 2017

Table of Contents

Welcome to Readers

A Quick View of the Bible - God's Own Story

Genesis (#1) . . . . . . . . . . Exodus (#1)

Leviticus (#3) . . . . . . . . . . Numbers (#2)

Deuteronomy (#1) . . . . . . . . . Joshua (#1)

Judges (#1) . . . . . . . . . Ruth (#2)

1, 2 Samuel (#1) . . . . . . . . . 1, 2 Kings (#1)

1, 2 Chronicles (#3) . . . . . . . . . Ezra, Nehemiah (#3)

Esther (#3) . . . . . . . . . Note] [Wisdom Literature

Job (#1) . . . . . . . . . Psalms (#1)

Proverbs (#1) . . . . . . . . . Ecclesiastes (#2)

Song of Songs (#2) . . . . . . . . . Note] [Prophetic Books

Isaiah (#1) . . . . . . . . . Jeremiah (#2)

Lamentations (#2) . . . . . . . . . Ezekiel (#2)

Daniel (#1) . . . . . . . . . Hosea (#1)

Joel (#3) . . . . . . . . . Amos (#2)

Obadiah (#3) . . . . . . . . . Jonah (#2)

Micah (#2) . . . . . . . . . Nahum (#3)

Habakkuk (#1) . . . . . . . . . Zephaniah (#3)

Haggai (#3) . . . . . . . . . Zechariah (#2)

Malachi (#2) . . . . . . . . . Note] [to New Testament

Mathew (#1) . . . . . . . . . Mark (#1)

Luke (#2) . . . . . . . . . John (#1)

Acts (#1) . . . . . . . . . Note] [NT Letters

Romans (#1) . . . . . . . . . 1 Corinthians (#1)

2 Corinthians (#3) . . . . . . . . . Galatians (#1)

Ephesians (#2) . . . . . . . . . Philippians (#2)

Colossians (#2) . . . . . . . . . 1, 2 Thessalonians (#1)

1, 2 Timothy (#1) . . . . . . . . . Titus (#3)

Philemon (#3) . . . . . . . . . Hebrews (#1)

James (#2) . . . . . . . . . 1 Peter (#1)

2 Peter (#3) . . . . . . . . . 1 John (#1)

2 John (#3) . . . . . . . . . 3 John (#3)

Jude (#3) . . . . . . . . . Revelation (#1)

Welcome to Readers

There are various reasons why people read the Bible. One reason is the desire to seek God and to know him more. Why choose the Bible to read and not something else? A commonly shared conception is that the Bible is the unique source of information concerning God and things of God. Through reading the Bible, a divine-human relationship may spring up or be enriched.

But many people find the Bible hard to understand. It is thick and speaks to topics relating to a foreign culture from a distant past. For Bible reading to be meaningful and enjoyable, a companion reading resource is desired, that aims to facilitate comprehension of the pages of the Bible.

This book is written to fill this need for people who want to read the Bible on their own. It aims to remove the obstacles to understanding the texts of the Bible by making plain their core contents. For each book of the Bible, the explanations cover the following aspects:

|| Background information

|| Main content and its focus

|| Discussion of difficult texts

|| Special attention to important narrations and passages

|| Contemporary significance

|| Cross references to other biblical texts where appropriate

This book is written in plain everyday English (British spelling). The explanations are consistent with the biblical texts. It aims to respect the truthfulness and authority of God's Bible.

Finally, if you are a first-time reader of the Bible, you may want to prioritize which books to read first. A suggested priority is indicated with the notation (#1), (#2) or (#3) appended to each book in the Table of Contents. Readers are, of course, at liberty to decide how they may want to proceed.

Enjoy your Bible reading. Please consider taking this book along. Thank you.

Back to TOC . . . . . . . . . Back to Top

About the Author

The author, Wan M. Wong, is a retired Chartered Engineer (Britain) and a retired Professional Engineer (Ontario). He was an accredited volunteer of a security prison in Ontario for ten years, leading inmates in Bible study. He published some of his study notes in a printed book and distributed it as a free gift to inmates. He lives in Ontario.

A Quick View of the Bible - God's Own Story

We have noted that the Bible is hard to understand and to see its relevance to us. Hence comes this companion resource to meet the challenge. The crux of the solution is to realize that the Bible is actually God's own story. In this quick view, you will discover the core of its storyline and its beauty and grandeur.

The Bible is the story about God and who he is. It recounts history from the beginning of time all the way to its end. The core of the story is pivoted on one thing: God's redemption of humanity. After the first man and woman were created, Satan caused them to fall into sin and rebellion against their Maker. Ever since, humans have become lost to serve as Satan's pawns in usurping God. God then set his redemption program in action to bring back his lost people, ultimately culminating in a triumphant end. This is God's amazing story. It is a real drama that unfolds in four major scenes:

|| Scene 1: Creation

|| Scene 2: Fall in Eden

|| Scene 3: Redemption set in action

|| Scene 4: New heaven and new earth

Scene 1: Creation

The curtain is raised with this proclamation, "In the beginning God created the heavens and the earth." God called the universe into being in six days. God saw that the whole universe was very good. He was very satisfied with his own creation work. Then came the pinnacle of his creation work. He made the first man (Adam) and the first woman (Eve) and bestowed on them his divine nature of love, righteousness, harmonious disposition and more. He lavishly gifted them the whole garden-like land (Eden) to care for it, to cultivate it and to live in it. God blessed them to multiply. They were the crown jewel of his creation. God granted them complete freedom to enjoy his creation except for one restriction: They must not eat the fruit of the tree of the knowledge of good and evil. If they did, they would surely die.

The script of this scene is written in Genesis 1-2.

Scene 2: Fall in Eden

The second scene opens with the serpent's entrance into Eden. This serpent was not a regular snake that we are familiar with, but it is enough in this scene to understand his schemes.

In just a few words, the serpent was able to dethrone God from Eve's heart. Eve accepted his prompting. She ignored God's restriction and became attracted by the fruit of the tree of the knowledge of good and evil. Not only did she eat the forbidden fruit, she gave it to Adam who also ate. So the serpent succeeded in turning God's crown jewel into his pawns, subjecting them to serve his evil agenda of usurping God.

God's judgment came in two parts. First the seed of the serpent and the seed of the woman would be unrelenting antagonists, yet the seed of the woman would ultimately prevail to defeat the serpent. Second, Adam and Eve were cut off from the presence of God. Their bestowed divine nature became warped and blurred, though not totally destroyed. God gave them garments of skin to put on and then drove them out of Eden and barred them from re-entry. These effects of sin would persist until Scene 4.

The script of this scene is written in Genesis 3.

Scene 3: Redemption Set in Action

Do not be bothered by this word "redemption" for the time being. Its meaning will become clear as the scene unfolds. In the Bible, it basically refers to God bringing back his lost human creatures to him in a special way. (See also explanation notes on the book of Exodus.)

This scene is a long one. The script of it spans from Genesis 4 to nearly the end of the Bible. We in the present generation are part of the cast in this scene.

The devastating effects of sin upon humanity and the natural world form the general setting of this scene. But what is sin? In essence, sin is a collective term for all things that are contrary to the nature and will of God. Genesis 4-5 presents a long string of deaths and lawlessness, meant to display the consequences of sin. As well, God orchestrated two historic events to show that he was still the God who ruled over all creation. One event was the great flood where God destroyed the entire humanity except Noah's family which revered God (Genesis 7ff). The other was the incident at the towel of Babel where God scattered the humanity because it defied God's will to spread throughout the earth (Genesis 11).

Then God unveiled a definitive roadmap of his redemption plan. Out of the natives of the city of Ur (in today's Iraq), he called one man Abraham and instructed him to leave his country and his people and move to a land which God would give him for his new homeland (Canaan). Along with this instruction, God promised Abraham on oath that God would raise a great nation through him, that he would bless him and that he would use him as the channel to bless all people of the world (Genesis 12). Abraham obeyed God and began his journey.

Four hundred years passed away. Then a most remarkable milestone of God's redemption program was reached. God sent a man named Moses to lead the people (also known as Israel) out of the oppressive slavery in Egypt (the Exodus) to move into Canaan. After 10 fierce contests of supernatural power between Moses and Pharaoh (the Egyptian king), the people were freed and they started to make their journey towards Canaan. God's presence was continually with them day and night. He provided food and all necessities for them (Exodus 1-11). The Exodus is a foreshadow of God's ultimate redemption.

As the people reached Mt. Sinai, God gave them a formal set of law (the Ten Commandments and subsidiary laws) which would be the constitutional law of Israel (Exodus 20ff). Following this, God gave them detailed instruction to construct a tent (the Tabernacle) as the designated place for worshipping God. By these two measures, God shaped Israel to live and serve God according to God's way and for the people to be blessed by God.

Finally, the people reached Canaan and after brave fighting with the inhabitants, they took possession of the land. But the continual effects of sin often caused havoc in the people. They petitioned God to let them have a king to rule and protect them as their neighbouring people did. God saw this cry as desertion of him, but he conceded to their cry. So they had their first king, Saul, and then David (1 and 2 Samuel). After David's son Solomon died, God divided the kingdom into two because of Solomon's idolatry. There were frequent civil wars as well as wars with outside nations. They never recovered from the descent. God sent prophet after prophet to teach and warn them to turn back. Some of the prophetic messages reached forward to foretell the coming of the Messiah ("Messiah" means the One anointed (by God), the Saviour and Redeemer. In Greek, it is translated "Christ.")

But the kings and the people had gone too far and were not salvageable. Finally, the two kingdoms were overrun by Assyria and Babylonia respectively and most of the ruling class and rich people were exiled to the foreign countries. The two kingdoms were utterly destroyed (1 and 2 Kings). Up to the end of this period, all the books of the Bible were written by the people of Israel in Hebrew. This group of books is traditionally called the Old Testament.

By God's mercy, a small fraction of the exile was allowed to return after 70 years of exile, but the Israelites continued to be ruled by foreign nations \- Babylonia, Persia, Greece, and the Roman empire in turn.

Those were very dark days but there was a minority who continued to look forward eagerly for the promised Messiah to come. It was now due time for God's redemption program to reach an historic milestone. The Messiah came! He was born in the flesh as Jesus of Nazareth! Who would accept this Jesus of Nazareth as Messiah? He was born of a lowly family, without a biological father and was mocked as such. His own people, the Jews, disowned and despised him, especially the ruling class and the religious Pharisees. Well, God had well prepared a few people of unwavering loyalty to seek and receive him. They keenly searched the prophecies and were able to draw out testimonies from the prophecies that this Jesus is indeed the Messiah. John the Baptist was the unmistakable herald for him as prophesied in the book of Isaiah and documented in the four gospel books. So to people who were, and those who are, willing to believe, they see Jesus as the Messiah, the Christ, not a parachuted spiritual head coming on demand, not a mystic god fabricated by religious opportunists.

After Jesus was put to death on the cross by the Romans under the riotous demand of the Jews, and was buried and after three days, God raised him from the dead. He appeared to his believers and apostles for 40 days and then ascended back to heaven. As he was ascending, two angels appeared and told the people who were watching that he would return in the same manner one day.

Very soon after, persecution of believers began in Jerusalem. Believers fled to neighbouring regions. The hardship and dangers could not shut up their testimony for the risen Christ. So the good news (the gospel) spread and before the end of the first century, the gospel reached as far as Rome (the Acts).

The apostles of Christ also wrote letters to nurture and encourage the nascent communities of believers (the called-out communities) on how to grow in the knowledge of God through reading the Old Testament and their letters, and practising their faith in life. These letters were collected and became the second part of the Bible (the New Testament). They are written in the common language of the day - the Greek.

We are still living in Scene 3 and are part of the cast. No one knows when Scene 3 will end and Scene 4 will begin (Acts 1:6-8). What shall believers look up to in the meantime? Jesus Christ and his disciples have taught at length about this subject on preparation.

Scene 4: The New Heaven and the New Earth

Scene 4 is mainly narrated in the last book, Revelation. Much of it is written in cryptic language. It would be unadvisable for us to over-speculate on its details. There are unprecedented catastrophic episodes of upheavals in heaven and on earth, and extreme suffering for people who choose to resist God and his offer of redemption.

Then Satan, the instigator of sin and usurper against God, will be thrown into eternal fire. In the renewed creation, there will be no more sin, no more illness, no more condemnation, no more fight against God in an attempt to dethrone him. The tree of life (Genesis 2:9) will remain in the new garden. God will be present with all of his redeemed people for ever and ever. All of God's promises will be fulfilled. God's redemption of his crown jewel will be finally complete. The love of God for his creation shines through the long history of God's dedication to his redemption plan! All of history affirms the truth that ". . . there is no other name under heaven that has been given among men (and women - as the original Greek word implies) by which we must be saved" (Acts 4:12 NASB). (NASB stands for "New American Standard Bible".)

This is God's own story that his Bible narrates. As we grasp more and more this story of God, our eyes will be be opened to the Bible's immeasurable worth. A day is coming when the people of God will live forever in his presence, rejoicing more than in the days of Eden.

Back to TOC . . . . . . . . . . Back to Top

Genesis

Background

Moses is the author of the first five books of the Bible. He was the preeminent leader of Israel. He had the special privilege to speak with God face to face. He was specially raised by God to lead the people of Israel out of the oppressive slavery in Egypt to move into the land (Canaan) promised by God to Abraham. (See Exodus 1-4.)

His books were written during the Exodus in the 15th century B.C. They hold foundational truths for all generations. In the New Testament, Jesus Christ made numerous references to the truths contained in these five books.

Briefly, the main subjects of Moses' books are:

**Genesis:** History from creation all the way down to the family of Jacob (Abraham's grandson) migrating to and settling in Egypt

**Exodus:** God's deliverance of the people of Israel out of the oppressive slavery in Egypt, using Moses as his human instrument; establishing a nation under God's kingship en route at Mt. Sinai

**Leviticus:** Promulgation of all laws and prescription of practices in religious, social and individual lives for the people of Israel to live as the people of God

**Numbers:** Diary of the Exodus journey through two generations until the people reached the border of Canaan

**Deuteronomy:** Moses' refresher course of God's commandments for the younger generation of the Exodus population on their arrival at the border of Canaan; Moses' farewell mentoring messages for them before his imminent death

What Is Genesis About?

In essence, Genesis takes the crucial issues concerning this universe and early human history and points them back to God himself.

In the opening two chapters the book narrates, as a matter of fact, that God created all things in six days, bringing a perfect universe into being by his word. Then in chapter 3, it tells what went wrong that brought the entire creation into ruin ever since. The problem is sin instigated by Satan. He caused Adam and Eve to go along with his persuasion to eat the forbidden fruit, against God's command not to eat. In this single act, the first man and woman committed treason against their Maker. This is the beginning of sin.

Being the Creator, God alone has the inviolable rights and prerogatives to own, rule and enjoy all that is his, and this includes the human race - the beloved crown jewel of his creation. So God judged and condemned all three to death and declared that persistent enmity would ensue between the seed of Satan and the seed of the woman.

In what follows, Genesis traces God's plan of redemption to restore the ruined creation, with a very particular goal of bringing back to himself his beloved human race. Chapters 4-50 records human history following Adam and Eve's expulsion from the garden of Eden all the way down to the migration and settlement of the family of Jacob (Abraham's grandson) in Egypt because of severe famine in Canaan.

Section by Section

1:1-2:25 God's Creation Acts

Note the terse language of verse 1, "In the beginning God created the heavens and the earth." It asserts that God is supreme, sovereign, and all powerful to act on his own will by himself; he had no obligation to create anything.

Note that all of creation came to exist through his word. Note the wisdom, beauty, harmony, magnificence and science exhibited in the created universe. Even though the creation had been corrupted by sin, the ongoing magnificence of God's created order is still so praiseworthy as Psalm 19:1-6 writes.

Note God's own joy and delight in his creation works: Chapter 1 says six times that "God saw that it was good" (verses 4, 10, 12, 18, 21, 25).

Verses 2:4-25 may be called "human race special." This passage expands the initial mention in verses 1:26-30. Note the special privileges God bestowed upon the human race especially verses 1:26-27 which separates us from all other creatures to have a unique relationship with our Creator God.

3:1-24 The Fall; Redemption Invoked

The most crucial point in this section is that the Fall and the Redemption are real events and they have ongoing impact throughout all subsequent ages of human history until God's ultimate redemption is accomplished. No one can be immune to the consequences of sin, although in his mercy, God would grant reprieve from some of these consequences from time to time. In order to be freed from sin and its consequences, we need redemption from God; otherwise, we will face God's judgment.

With the entrance of the serpent into the garden of Eden, the possibility of sin enters the world. In the Bible, this serpent is variously called "Satan," "the tempter," "the deceiver" and other names. He was originally a high angel who sinned against God and became the prince of darkness. His all-consuming passion is to attempt to replace God and his hallmark tactic is deception and falsehood. In Eden he showed an attractive appearance, with an amiable personality. He was so engaging that he convinced Eve to eat the forbidden fruit, thereby sinning against God. By this treasonous act, he succeeded in hijacking the whole human race to follow him to death. Throughout history, he would continue to challenge and defy God, wreaking havoc in the world and in individual lives. He will not cease to do evil until he is thrown into eternal fire at the end.

Subsequently, God pronounced his judgment, on the serpent first, then Eve and then Adam. Note that the judgment is both long-term and fatal, and this judgment would pass on down to the entire human race.

The antagonism between "the seed of the serpent" and "the seed of the woman" have two aspects. One refers to the general enmity between darkness and light. The other refers to the future defeat of Satan by the seed of the woman - the Messiah. While Satan would "bruise the heel" of the woman's seed (causing Jesus to suffer at the cross), the Messiah would ultimately "crush the head of the serpent" by defeating Satan through his death and resurrection.

4:1-11:26 Fast Forward: Sin and Redemption Beginning to Take Effect

The several centuries after the Fall saw rapid growth of population to fill the earth. At the same time, death became a regular phenomenon of the human population (chapter 5). As sin rapidly spread and became more ruthless such as murders (4:8, 22-23) and carefree wilfulness in life (6:1-5), two events of God's unprecedented judgment came. One was the great flood in which the entire human population perished except the family of Noah which God saved (chapters 7-9). The other was the scattering of the population at the tower of Babel which defied God's will of having the human population to fill the earth (chapter 11). These two events demonstrate that God was still the ruler of all the creation and he disapproved the sinfulness of the world. But his love for the sinning human race remains and is shown in his mercy to save the family of Noah.

11:27-25:11 God's Redemption Plan Unveiled - Abraham Called

In this section, God unveiled his definitive plan for his redemption work. He chose an individual, Abraham, to be the human instrument to partake in his plan. He instructed Abraham to leave his native city, Ur, and to move to Canaan (12:1). This is God's command and promises to Abraham:

|| God's command: Abraham to leave his current homeland and his relatives.

|| God's promises: God would make Abraham a great nation, bless him, make his name great, and in him, bless all families of the earth. God also spelled out how God would treat people according to how they would treat Abraham and his family.

Abraham obeyed God and set out on his journey. He never looked back from then on until his death. We read from Genesis about his life of being a sojourner. The following events in his life are specially noteworthy:

|| The first major obstacle (famine) (12:10-20).

|| The agonizing separation of Abraham with his nephew Lot. Abraham, however, continued to watch out for Lot and delivered Lot from dangers (14:12-16).

|| The family's desperation of childlessness after both Abraham and his wife passed the child-bearing age. In desperation, Abraham accepted Sarah's suggestion to take Sarah's maid servant as Abraham's concubine and from whom they had a child Ishmael. This human solution led to numerous sorrows between Abraham's two sons, Isaac and Ishmael (16:1-6; 21:1-11).

|| Pleading and peace-making amid hostility (18:20-33; 21:22-34).

|| Birth of the promised son, Isaac (21:1-7).

25:12-35:29 God's Call Passed Down to Isaac

Read the beautiful story of Abraham sending his trusted servant to seek a bride for his son from his relatives back in Mesopotamia, but he firmly instructed his servant to make an oath not to bring Isaac back to his old homeland (24:1-67). Note this firmness of Abraham's obedience to God's call.

Isaac's life was quite uneventful compared with his father Abraham's and his son Jacob's. Yet the following happenings are worth noting:

|| God appeared to Isaac to affirm that his promises to Abraham would continue with him (Isaac). It was reaffirmed again later (26:1-5, 23-24).

|| The miraculous conception of Isaac's wife (Rebecca), carrying twin sons (25:19ff) and the role of the younger son, Jacob, in God's redemption plan.

36:1-50:26 God's Call Passed Down to Jacob

Jacob's life story is like a first-rate novel, filled with marvellous episodes. As you read these stories, take notice of how God's redemption plan is being worked through the family line of Abraham. Also notice that God's working varies with individuals. So although the underlying principles are the same, the working is varied according to circumstances.

Here are some points worth noting:

|| At critical moments, God appeared timely to Jacob and Joseph to reaffirm his promises made to Abraham (28:10-15; 31:3; 32:24-29; 46:3-5).

|| Joseph explained God's working to his brothers (50:19-21).

|| The many adversities that Jacob endured may appear to be retributions for the evils that he did in his younger days, but they worked for good to Jacob. They pruned Jacob, turning him increasingly to cherish for God and learning to follow God's way. In the end, we see this beautiful inner nature of him (47:31; 48:15-21; 49:18).

|| The name "Israel" was given by God to Jacob (32:27-29). This name reflects the role of Jacob in God's redemption plan.

Summing Up

Genesis tells us the root reasons and history of what went wrong with the human race, and the consequences, and what true and real remedy God has provided through his redemption plan.

Back to TOC . . . . . . . . . Back to Top

Exodus

Background

The author is Moses. See Genesis.

What Is Exodus About?

Exodus follows up Genesis on the story of Abraham's descendants after Joseph died. It documents God's deliverance of the people from oppressive slavery in Egypt and the inauguration of the nation of Israel under God's reign.

About 400 years passed since God's call to Abraham. Now the population of Abraham's descendants in Egypt grew to 600,000 people, not counting women and children. This population growth alarmed the Egyptians. Pharaoh reacted by subjecting the people of Israel to oppressive slavery and attempting to kill all their new-born male children.

In those dark days, God moved his redemption program forward (chapters 1-19). He specially raised Moses to be the human instrument to implement his program (chapters 1-4). He empowered Moses to overcome Pharaoh in fierce contests of supernatural power so that Pharaoh was compelled to let the people of Israel leave Egypt (chapters 7-11)

After freeing the people from Pharaoh's fetters, Moses, under God's command, led them on the journey to their homeland (Canaan). On the way, God cared for them and provided them with daily necessities through many extraordinary miracles.

Besides this objective of freeing the enslaved people, God's plan was also to inaugurate the nation of Israel in which God would be their God and king, and they would be God's people and subjects. God implemented this initiative at Mt. Sinai when the people were en route to Canaan. There on Mt. Sinai, God gave them the foundational law (the Ten Commandments) and subsidiary laws (chapters 20-23). He also instructed them to build a tent which would be the designated place for meeting with God and worshipping him (chapters 24-40). Thus, a special relationship between God and the people of Israel was formally established on oath. Infraction of this relationship would be a serious sin against God.

Section by Section

1:1-4:31 Moses Sent by God to Lead Israel Out of Egypt

The overall thrust of this section is the vivid evidence of God at work with his redemption plan. It demonstrates that God's redemption undertaking was well pre-planned. Observe, for example, how Moses was miraculously delivered from being killed and then became an adopted son of a daughter of Pharaoh; how he was compelled by circumstances to flee Egypt and to live a fugitive life in the wilderness of Midian as a shepherd. He was pruned and his personal character was built up.

God foretold Moses that Pharaoh would obstinately oppose to let Israel leave and God would use Moses to demonstrate God's power before Pharaoh so that Pharaoh would be compelled to let Israel leave Egypt (3:19-20; 4:21).

5:1-11:10 Pharaoh Compelled to Let Israel Leave Egypt

In chapters 5-6, the people's high hope of deliverance soon evaporated. Even Moses himself was despaired because of Pharaoh's harsh reaction to the request for permission to leave Egypt (5:22-23). God sustained Moses by reminding him who God is and the privilege that God gave to Abraham (6:7).

Then Moses and Aaron visited Pharaoh again and nine contests of supernatural power took place between Moses and Pharaoh (chapters 7-10). But Pharaoh broke his consent after a plague was lifted. What was driving Pharaoh to resist so resolutely (7:13, 22; 8:15, 19, 32; 9:7, 12, 34; 10:27)? It was his pride and the power of darkness that denied God (5:2; 7:5, 23; 10:10-11).

Then the 10th plague of sudden death of all first-born among Egyptians (11:1-10) was so terrifying to them that Pharaoh was compelled to let Israel leave.

12:1-13:22 Passover and Dedication of First-born Sons

These two religious ceremonies had become an anchor in Israel's religious life ever since (12:11; 13:9-10). Their meaning and significance are self-explanatory in the biblical text. But are they relevant to Jews and gentiles in the present age?

Since Christ's death, believers remember him through a ceremony of breaking of bread and drinking of wine (juice) during a worship service as Christ told his disciples (Mark 14:22-24). The offering of the first-born is also a symbolic act to commemorate God's redemption act. The real offering is believers' commitment to offer their total person in their lives to follow and serve their Lord (Romans 12:1).

14:1-19:15 Journey to Mt. Sinai

The miracle at the Red Sea (14:1-30) not only protected the people of Israel from the Egyptians' ferocious revenge after the tenth plague, it was also a reminder that God is the true God (14:4).

On this journey there were other extraordinary miracles to sustain the livelihood of the people (16:1-21; 17:1-7). They show God's extra mercy, love, patience and forgiveness for them. But it is disastrous to abuse these privileges again and again and with increased recklessness. The Israelites did not take heed of this peril and all the adults of this generation of Israel finally forfeited their privilege of entering into the promised land (Numbers 14:20-25).

19:16-23:33 The Ten Commandments and Subsidiary Laws

This section marks a pivotal milestone of Israel. It is a proclamation of the founding of the nation of Israel only three months after they left Egypt (19:1). The promptness indicated God's high priority for the people to have his law to guide and govern them and to mark them as God's people and God their God and king. The laws made it known that they were the only nation under God's governance directly (Deuteronomy 4:6-8). Note the solemnity of the law-giving occasion (19:7-26).

The Ten Commandments were proclaimed with an uncompromising declaration of who God is and what he had done in delivering the people from the oppressive slavery (20:1-2). The declaration underlined the inviolability and the utmost force of authority of the laws.

The first four Commandments (20:3-11) stipulate how the people must reckon God. Note the absoluteness of God's demand for his people's loyalty, exclusivity and obedience. The remaining six Commandments (20:12-17) stipulate what God had set down on the required relations of the people with other fellow people. They reflect the noble, honourable character of God.

The Ten Commandments were followed by a set of subsidiary laws governing the everyday life of the people in general, family life, social life and religious life (21:1-23:33). Note the warning at the conclusion of the law-giving ceremony (23:33).

24:1-31:18 Instructions to Construct the Tent

In this section God called Moses to come up the mountain with his assistant Joshua to meet with God. No other person was allowed, not even Moses' brother Aaron.

Moses stayed in the mountain for forty days. On the mountain God gave him instructions to construct a tent and make implements for worshipping God. The items included a tent, an ark, a veil, furniture and furnishings for the tent, and garments for Aaron and his four sons for serving as priests. Every design detail was specified by God and God clearly instructed Moses that they must be constructed or made "according to all that I am going to show you" (25:9, 40; 26:30; 27:8).

You may want to skip these details in your first reading of Exodus because they are steep in spiritual representations and these items are replaced in the NT era with spiritual worship as taught in NT books.

32:1-30 Monumental Betrayal of God

Note how fast the idolatrous idea of calf worshipping crept into the people's minds and they all went along as one mind! Its nature was so deadly, aiming at destroying the foundation of the relationship between the people and their God. It was a daring denial of what and who God is. It was an act to tread on the highest order of the Ten Commandments - the first three - proclaimed by God just days ago!

Although such an incident does not occur frequently, the subtle temptation in human hearts to push God aside awaits to snare victims all the time, anywhere. That is why the Bible repeatedly speaks about this peril.

32:31-40:38 God's Forgiveness and Chance for Renewal

Moses petitioned three times before God on behalf of the people to ask for forgiveness and God's continual presence on the journey (32:11-14, 31-35; 33:12-17). See how Moses poured out his heart in making the petitions. This beauty was the fruit of years of pruning in the wilderness of Midian.

Then God relented and Moses took this opportunity to ask boldly to see God's glory (33:18). God let Moses have a glimpse of his person from the back of God when God passed by (34:5-7). And God reiterated a very important inhibition that Moses must teach his people: idolatrous worship is strictly prohibited and the people of God must separate themselves from idolatrous worshippers to guard themselves from being tempted to follow them. Now forgiven by God, they started to construct the tent and to make the implements. When all these were finished, God filled the tent with his special glory (40:33-38). God was now very close to his people.

Summing Up

Exodus documents the important reasons, principles and framework that underline God's redemption and lets us see that God's redemption is nothing less than breaking the oppressive slavery on the human race as a result of the Fall instigated by Satan. It also declares God's right to be the king of his people and manifests his love for them through long human history.

Back to TOC . . . . . . . . . Back to Top

Leviticus

Background

The author is Moses. See Genesis.

What Is Leviticus About?

The name of the book comes from the word "Levites" which is one of the 12 tribes descended from Jacob. The Levites were designated by God to perform worship services (Numbers 1:50).

The book of Leviticus lays down rites and rules for implementing the religious, moral and civil laws given by God. A prescription often begins with a clause like this, "The LORD spoke to Moses" (1:1; 4:1; 6:1; 8:1). The main subject areas include:

|| Five types of offerings (burnt offerings, grain offerings, peace offerings, sin offerings and guilt offerings).

|| Consecration of Aaron and his sons to be priests (They were Levites).

|| Purity and dedication in life required in God's people.

|| Hygiene and cleanliness in physical life and kindness and loving-care for outsiders who took shelter in their communities.

|| Prohibited living and practices: immorality, idolatry, cruelty (even to animals. See Exodus 23:19 for an example).

|| Regulations concerning priests.

|| Atonement and festival celebrations.

Modern people consider Leviticus out-of-date and not possible to comply with. This is quite a realistic conclusion. Yet in spite of this observation, the book is still preserved in the Bible. So we shall endeavour to uncover its worth as a book of the Bible.

We may notice that an injunction from God is repeated many times in the book, "You shall be holy, for I am holy" (11:45). Therefore, this statement is the motif of Leviticus. But two questions arise: (1) What does "holy" mean in the motif? (2) How does this motif concern believers of Christ in the NT era?

For (1), a popular interpretation is that "holy" means "morally upright." While this interpretation certainly has a role, let us find out the intended meaning in the original Hebrew text.

According to Strong's Concordance and its Hebrew dictionary, the word translated as "holy" in English encompasses three principal elements: "dedicated," "consecrated" and "hallow." "Hallow" means "honour (verb)." Hence, in practical terms, the injunction means God's people should live a life that is consecrated and dedicated to God, and honouring God as God is.

But what does it mean by "as God is"? We find the following expressions, for example, that seem to be an adequate answer:

|| God has the highness and excellence that nothing of the creation can compare with him (Isaiah 40:12-26).

|| The surpassing personal nature and inviolability of God that he himself has revealed to Moses (Exodus 34:6-7).

|| God has uncompromising demand on his people to honour and worship him as their God and Father in spirit and in truth (Malachi 1:6-2:17).

In the light of the above three passages, we see that the motif actually embodies the reasons, the purposes and the principles by which God's people are meant to live, in both OT and NT times.

Now about (2). In the OT era, people did not receive the Spirit of God as yet. Therefore, they learned to do the motif through rites and symbolic objects as teaching aids. They learned mechanically by rote. In the NT era, the Holy Spirit has come and has regenerated everyone who has genuinely received the gospel of Christ. The Holy Spirit is their Teacher and Enabler. Therefore, they are expected to live out the motif through spiritual enlightenment and motivation in the truths of God.

But there is still one more question: Why do the people of God find it so difficult to live out the motif of Leviticus? The NT teaches us that this quality of life is the life-long growth and development of a believer's new life. Therefore, it takes time, patience and perseverance. Take the following biblical texts as a guide: "Let us keep living by that same standard to which we have attained" (Philippians 3:16); "Not to think more highly of himself that he ought to think; but to think so as to have sound judgment, as God has allotted to each a measure of faith" (Romans 12:3). Of course, there are many other NT teachings that we may apply.

Summing up

The reasons, the purposes and the principles for worshipping God and for the privileged relationship of being God's people are embedded in the motif of Leviticus. They are still valid in the NT era, but the way of practising them takes an "NT approach."

Back to TOC . . . . . . . . . Back to Top

Numbers

Background

The author of Numbers is Moses. See Genesis.

What Is Numbers About?

Numbers is a complement to the book of Exodus. The name of the book is derived from the two censuses in the course of the Exodus.

In less than two years after their departure from Egypt, the people of Israel already came close to the southern border of Canaan. But they refused to accept the challenge to take the land. God thus disciplined them and all their adults over the age of 20 years forfeited their opportunity to enter Canaan. God ordered them to turn back and spent the next 38 years wandering in the wilderness until the older generation all died. Then God led the succeeding generation to resume the journey, arriving at the border of Canaan, poised to enter and take possession of it.

Thus, this book may be considered as Moses' "diary" of the Exodus journey. The journey was filled with setbacks. It was not a pleasant memory of theirs. But the book is also a record of God's deliverance of Abraham's descendants from oppressive slavery in Egypt. It displays God's power to save; his labour of love to undertake this mission; and his long endurance to bear the delinquent people on his shoulders. Finally, this book is also a sad reminder of the forfeiture of the first generation's opportunity to enter Canaan because of their unbelief and disobedience to God. No matter how the book is viewed and in spite of the issues, however, God prevailed, as he always does, and the book closes at the scene of the people arriving at the border of Canaan, getting ready to enter it finally!

Notable Details

1:1-10:10 Preparation for the Forward Journey from Mt. Sinai

Now construction of the tent and making of implements for worship services were completed at Mt. Sinai. Preparation for the journey started.

The first act of preparation was a census. It was a wise measure because the population was large, 603,550 adults, not counting women and the under-aged (1:46). Then the duties of the Levites to serve in worship services were prescribed, followed by various religious and hygiene rules.

10:11-20:29 Three Damaging Incidents on the Way to Paran

On the second year in the second month after departure from Egypt, the cloud over the tent was lifted. This is God's order to set out for the forward journey (10:11). It was an unprecedented journey. So damaging incidents arose one after another in difficult times. These were practical hurdles that God's redemption was facing.

(1) Murmuring of the people (10:11-12:16). Their cause of complaint was the difficult journey (most of them had to make the journey on foot), and no other food than the manna. As the hardship of slavery in Egypt was behind them, the current difficulty would seem to be unnecessary. So they complained and whined. Moses was dejected by the people's complaint (11:10-15). God disciplined them. Even Miriam, the sister of Moses, was put to shame for seven days (12:15).

(2) Refusal to enter Canaan (13:1-15:41). They arrived at Kadesh in the wilderness of Paran and were close to the southern border of Canaan. But after spying out the land, they refused to accept the challenge of entering Canaan and taking the land. Was not Canaan the prize of the Exodus? Yet at this critical moment, human weakness prevailed over them. They were unwilling to seize the opportunity. The zealous encouragement of Joshua and Caleb failed to motivate them. Moses petitioned for them before God (14:13-20). God accepted Moses' petition and pardoned the people; but the whole generation of adults over the age of 20 years forfeited their opportunity to enter Canaan (14:25, 29-32). Then God forged ahead. He declared laws for the people to live in Canaan in advance of their arrival (15:1-41).

(3) Insurrection (16:1-17:11). The people had not passed through the wilderness. The insurrection was not fanned by the common people but by Levites out of jealousy against Moses. God's discipline was very severe (16:23-50), and at the same time God reaffirmed his selection of Aaron to be Moses' help (17:1-11). And again, as God often did after an incident, he reiterated his laws and provisions (chapters 18-19).

Then three sad endings came: Miriam died (20:1); Moses forfeited his privilege to enter Canaan although he was God's favoured servant (20:11-12); and Aaron died (20:23-28). This was the 40th year after the people left Egypt (33:38), the year that the wandering would end.

21:1-35 The Bronze Snake Incident at the Border of Edom

On God's command, the new generation of the people now began their final leg of journey towards Canaan from the wilderness. They began to see victory. First they totally defeated Arad, the king of the Canaanites (also generally known as the Amorites) (21:1-3). As Edom (descendants of Esau, brother of Jacob (Genesis 36:1)) refused to allow the Israelites to pass through their land (20:14, 21-22), they had to take a large U-turn to skirt Edom. The fiery snake incident took place at that time. The bronze snake was God's provision for people bitten by fiery snakes to get healed if they looked up to the bronze snake. This token was a foreshadow of salvation through looking to Jesus Christ (John 3:14-15).

As they arrived at the plain of Moab on the east of Canaan, two kings, Sihon and Og, arose to oppose them. God gave Israel total victory and the people wiped out the nations and took their land. (21:21-35).

22:1-25:18 The Futile Plot of Balaam to Curse Israel

After the two victories over Sihon and Og, the Israelites returned to camp on the plain of Moab. They were under God's injunction not to harm the Moabites (they were descendants of Lot (Genesis 12:4; 19:30-38). Yet the Moabites felt alarmed. Their king asked Balaam, a diviner, to curse the Israelites. Although Balaam addressed God as "the LORD my God" (22:18) and God already warned him (22:22ff), he did not drop his plot. God intervened and would not allow Balaam to utter curses against the Israelites. Balaam was seriously disapproved by God (2 Peter 2:15). He met his tragic death when the Israelites smote the Midianites on God's command because they corrupted the Israelites by using their woman idol worshippers to woo the Israelites to worship their idols (25:1-18).

26:1-36:13 Preparation for Settling in Canaan

Now the people were stationed just outside of Canaan and preparation for entering the land was made. Again, like the preparation 40 years ago, the first act of preparation was a census (chapter 26). What a reminder of the sad stories in the 40 years gone by! The number of adults of the age over 20 years was 601,730, slightly fewer than in the first census. Then other preparations followed.

The book of Numbers closes at this point and the book of Joshua will continue and narrate the people's actual entry into Canaan.

Summing Up

Although the book of Numbers was filled with failures and sadness, the God who first chose Abraham to be the human instrument to walk with God in implementing God's redemption plan never gave up his people. He never renounced to be their God. God created everything in the beginning in just six days and by his word only; yet he had to go through long endurance in bringing his redemption to its triumphant finish! Great is God's faithfulness and love!

Back to TOC . . . . . . . . . Back to Top

Deuteronomy

Background

As mentioned in Genesis, this is the last of the five books of the Bible written by Moses. He wrote this book in the last months of his life before he died. At that time, the Israelites were the second generation of the Exodus population. The original generation all died in the wilderness except Joshua and Caleb. The people now camped on the plain of Moab near the gateway city of Jericho into Canaan.

What Is Deuteronomy About?

Deuteronomy consists mainly of refresher courses of Moses to teach God's laws and commands to the second generation because they were too young to understand them when they were given at Mt. Sinai. The courses are infused with messages aiming to mentor and nurture the younger generation to prepare them to live under God in blessings and not under curses so that they might not repeat the failures of their fathers. His messages are also his farewell address to the people whom he had been taking care of for 40 years like a father. They are permeated with much of his emotion, guidance, expectation and love.

Here are the key notes of Moses' addresses:

|| The Exodus is a manifestation of the privileged relationship bestowed by God on the descendants of Abraham. God initiated the relationship and he would certainly honour it.

|| What God would require from them were laid down in God's laws and subsidiary rules. The foremost stipulations were definitive declarations of who and what God is, and what he is not.

|| The people were coached on how they could live as God required from them and they were warned of the snares of fatal failures that brought down their fathers.

|| Moses urged them to cling to God who is faithful and would not forsake his people. Should they sin, God would discipline them but would bring them back to himself when they repented.

Section by Section

1:1-4:43 Moses' Preparatory Address to the People

Moses first recounted the journey for them (1:1-3:22). He included his own sad experience of forfeiting an opportunity to cross the Jordan into Canaan. The mention of his own experience should help the young people see the need to heed Moses' words.

Moses pointed out what they should pay attention to so that they might do well (4:1-40):

|| **Learn and do** God's laws.

|| **Remember lessons** of past experiences.

|| Keep being **vigilant** continually against waywardness.

|| **Repent** when chastened by the LORD; he will have compassion.

|| The Exodus demonstrates amply that "the LORD, he is God; there is no other besides him (4:35). **Take heed** of this.

4:44-13:18 Reiterating the Laws and Counselling the People

He reiterated the Ten Commandments and described the scene in which God came down on Mt. Sinai to proclaim them. Then he earnestly encouraged them to keep God's words in their heart (5:1-33). His central point was "Hear, O Israel! The LORD is our God, the LORD is one! You shall love the LORD your God with all your heart and with all your soul and with all your might" (6:4-5).

Several reminders stand out in Moses' message:

|| **Absolute separation** from idol worshipping and from such worshippers. No compromise.

|| **Learn from humbling experiences** in the Exodus that "man does not live by bread alone, but man lives by everything that proceeds out of the mouth of the LORD . . ." (8:3).

|| Do not be proud when **you become prosperous** . . . It was he who made you prosper (8:17-18).

|| **Realize** the reason why God leads you into Canaan . . . (9:4-5).

|| **Remember** your own failure on Mt. Sinai (9:1-10:11).

|| **Realize** what God requires from you (10:12-16).

|| **Remind** yourself and your children the experience of the journey (11:1-7).

14:1-26:19 Practical Details for Living under God

The main details are:

|| Exercise justice; self-discipline is required of a king (17:1-20).

|| Render service and help to itinerant Levites; tests against false prophets (18:1-22).

|| Safeguard for justice and acts of mercy (19:1-21).

|| About warfare: aim for peace first. If rejected by the opponent, fight valiantly against enemies that are detestable to God (20:1-20).

|| Guide for administering criminal and civil laws on a wide range of social, family, personal and business matters and protection for animals (21:1-25:19).

|| Thanksgiving to God (26:1-15).

27:1-30:20 Cursing and Blessing; Prediction of Israel's Failure in Future

God commanded Moses to require the Israelites to read out aloud a list of offences that would bring curses and a list of obedience acts that would bring blessings and the Israelites must solemnly acknowledge that they had been so warned. Thus tongue-in-cheek confession was pre-empted.

Moses tersely told them what would happen if they should fail to heed his warning (28:36, 41,53, 57, 64, 67). Why would they fail? Still the same old problems. Moses counselled the people to commit themselves to God (29:13) and not to be presumptuous towards God (29:14-29). His last word to them was, "Do not make excuses. Choose life!" (30:19-20).

31:1-33:29 Final Business of Moses

These three chapters are "house-keeping" things before Moses died.

(1) Joshua was commissioned to succeed Moses. Moses instructed Joshua to read the laws afresh each time when the people gathered together in one place before God (31:11).

(2) God told Moses and Joshua that before he (God) brought the people out of Egypt as he promised Abraham (31:21, 32), he already knew that they would forsake him (31:18). This revelation reflects God's deep desire to deliver Israel from the Egyptian slavery.

(3) Moses' farewell blessing to the people (chapter 33).

34:1-12 Moses' Death

On the one hand, we see how God held Moses in honour by personally showing to Moses the land which would be possessed by the people. On the other hand, we see how strict God was even to Moses who served God loyally and obediently for 40 unrewarding years. Yet he was not allowed to cross the Jordan to see the land there because Moses hit the rock when provoked by the rebellious Israelites. Amazingly, Moses did not utter any disappointment. Was Moses still God's most loved and honoured child and servant? A definite, revealing answer came some 1,500 years later. Moses was one of the only two persons (the other was prophet Elijah) to appear and talk with the transfigured Jesus Christ in Christ's transfiguration on a mountain (Matthew 17:2-3).

Summing Up

What we can learn from Deuteronomy are wide-ranging and nourishing. The book is a treasure of exposition and mentoring on God's fundamental truths.

Back to TOC . . . . . . . . . Back to Top

Joshua

Background

There is no conclusive fact of who actually wrote the book of Joshua. Most of the events documented in Joshua took place under the leadership of Joshua within about five years after the end of the wandering in the wilderness (14:7, 10). They conquered Canaan at the end.

What Is Joshua About?

The book of Joshua is a sequel to the book of Numbers all the way through to the conquest of Canaan and apportionment of the land to the tribes of Israel. The book is a documentary of these happenings.

The strategy of conquering Canaan is to capture and destroy the fortified city of Jericho which was the gateway to Canaan. Following God's instruction, Joshua led the people to make preparations for the military offensive. Then by miracles of God the city fell; no war was fought. From then on the military campaigns were successful and Canaan was taken by the people of Israel. The apportionment of the land to the tribes followed, in accordance with the plan mapped out by God well in advance.

The entire mission was completed in just about five years (14:7, 10), unlike what happened in the previous failures. The people had now learned to obey and follow God's way. But the book ends with a rather sombre view of Joshua on the future of Israel (24:19-20, 31).

Section by Section

1:1-5:12 Preparation for Entering into Canaan at Jericho

The Israelites face two huge challenges in order to enter into Canaan at Jericho. The first is to cross the Jordan - there was no bridge and no boats. The second is to take the fortified city of Jericho. This section recounts how God led them through both challenges safely.

Note the meticulous preparations (1:5, 9; 2:9-11; 3:5) and God's miracle to stop the flow of the Jordan (3:17). This miracle is like a re-enactment at the Red Sea 40 years ago (Exodus 14:15ff). Then two ritualistic acts were performed: circumcision and the observance of Passover (5:2, 10). Again, these are like re-enactments at the start of the Exodus.

Note the interlude of the story concerning Rahab (2:1-21; 6:22-25). Is it not a great message to the world that God's redemption is wide open to all? Rahab, a Canaanite on the verge of destruction, was redeemed. And more marvellously, she became the paternal ancestress of king David (Matthew 1:5)!

5:13-9:27 Fall of Jericho; Two Immediate Setbacks

The fall of Jericho is a spectacular miracle. God was the captain (5:13ff). He instructed Joshua to have the people participate in a "strange" war movement (6:6ff). The city fell down flat and was completely destroyed (6:26).

The jubilation soon disappeared when the Israelites wanted to take Ai in the wake of the fall of Jericho but they were defeated (7:4-5). They did not know why. But after inquiring from God, they uncovered the reason - Achan secretly kept some banned valuables taken from Jericho (7:11, 14-18). They could move on to take Ai only after cleaning out the offence and the offenders punished as required by God (8:1-29).

Then Joshua fell into the trap of the Gibeonites' trick (9:3-13). He did not suspect that the Gibeonites' story was fake. Without inquiring from God, he made a peace vow with the Gibeonites to spare their lives and allow them to live among the Israelites and served the Israelites as labourers (9:15-21).

Note that these incidents are an unspoken lesson on the imperative to obey and follow God's way.

10:1-12:24 All of Canaan Captured

The peace between the Israelites and the Gibeonites alarmed the kings of southern Canaan. They united and made war with the Israelites (10:1-11). God was with his people and they quickly defeated all the kings and took their land (10:40-43). Following these victories the Israelites quickly took northern Canaan as well. Thus the land had rest from war (11:23). Chapter 12 recounts the victories. Note how many times this section mentions that God helped them (10:8, 10-12, 14 . . .).

13:1-21:45 Canaan Apportioned among the Tribes

The land of Canaan was divided among nine and a half tribes of Israel. The other two and a half tribes already received the land east of the Jordan as their inheritance (Numbers 32). In this exercise, they sincerely followed God's prescription for setting up the tent at Shiloh (18:1); the designation of six cities of refuge (20:9); and giving a portion of their land to Joshua (19:49-50) and to the Levites (chapter 21). But note that three tribes were unable to drive out the inhabitants completely in small parcels of land, namely, the Jebusites in Jerusalem allotted to Judah (15:63); some Canaanites still living in Gezer allotted to Ephraim (16:10); and some inhabitants still living in some cities in the land allotted to Manasseh (17:12). These resistances would become a concern for the Israelites in future days.

22:1-34 The Eastern Tribes Returning Home

After all tribes on the west side of the Jordan received their allotment of land, Joshua acknowledged and thanked the eastern two and a half tribes in fulfilling their commitment to cross the Jordan to fight shoulder to shoulder with their western brothers in conquering Canaan (Numbers 32; 1:12-18). Joshua blessed them and sent them home.

On their way a misunderstanding between the eastern and the western tribes arose. It almost led to a civil war. But they quickly reached an understanding between themselves and the two sides said goodbye to each other amicably (22:21-31). What a beautiful picture of loving kinship.

23:1-24:33 Joshua's Farewell Address

It was time for Joshua to say goodbye to the people. He counselled them to take diligent heed to love the LORD their God and warned them against association with false gods and idol worshippers and the deadly consequence if they should fail to do so (23:11, 16).

He then recounted the history of Israel beginning with God's call to Abraham and God's promise to give them the land. Then he made a dedication to God on behalf of his own family and urged the people to make their choice. He said, "Choose for yourselves today whom you will serve . . . but as for me and my house, we shall serve the LORD" (24:15).

Summing Up

The deliverance of the people of Israel from the Egyptian oppressive slavery is fully accomplished at the end of the book of Joshua. But the sombre words of Joshua's farewell clearly reminds his people that the war against enticement of God's people to turn away from God is not ended. Constant vigilance is required of God's people in all times.

Back to TOC . . . . . . . . . Back to Top

Judges

Background

The author of the book of Judges is unknown. The book covers the history of Israel for 300 years from a few decades after Joshua's death (c. 1375 B.C.). During this period, there was no one who ruled over Israel. The situations in Israel in Canaan had become chaotic.

What Is Judges About?

In those days, Israel fell into decay. Things taught and done during the days of Moses and Joshua were all cast out of mind. The book of Judges does not mention God dwelling among the people. The Canaanites took advantage of this situation in Israel and tried to make a come-back from time to time.

But "A bruised reed he will not break and a dimly burning wick he will not extinguish . . ." (Isaiah 42:3). God still came to the aid of his people when they were oppressed by Canaanites and cried for help. God would raise a judge to give relief. (A judge is a ruler-deliverer.) This cycle was repeated many times. Most of the judges act in some bizarre ways, nevertheless, they were sent by God to help the people.

Altogether 12 judges are mentioned. Four of them, Deborah, Gideon, Jephthah and Samson, are prominent. The other eight are mentioned briefly. Besides, the book includes two bizarre stories.

It seems that the book is written to air a grievous concern which is repeated several times in the book, "In those days there was no king in Israel, everyone did what was right in his own eyes" (21:25 NASB).

Section by Section

1:1-3:7 Things Left over from Joshua's Time

The book begins with a sombre observation: There were pockets of land from which Israel could not drive out the inhabitants (1:27-33). It was God who left some native inhabitants to test Israel (3:1-2).

Israel began to have intermarriage with the natives and fell away from God and followed the false gods. Two false gods often mentioned are the Baals and the Asheroth (3:5-7).

3:8-31 Three Judges - Othniel, Ehud and Shamgar

The stories of the first three judges, Othniel, Ehud and Shamgar, are brief, but the peace restored by them is notably long, a total of 120 years (3:9-11).

4:1-5:31 Deborah the Prophetess-Judge

After Ehud died, the sons of Israel did evil in the sight of the LORD. The LORD sold them to the king of (northern) Canaan. He oppressed Israel severely for 20 years (4:1-3). At that time Deborah was the prophetess and judge. She sent the command of God to an army leader, Barak, to fight to deliver the people with God's promise to help. He could not take courage and asked Deborah to go with him. Deborah did. In the battle, the Canaanite commander was routed by God and he fled and took shelter in the tent of a friendly family. But the woman of that family killed him. So although Barak fought, the honour of victory went to that woman (4:21-23).

6:1-10:5 Gideon and Two Other Judges - Tola and Jair

The Midianites oppressed Israel for seven years. They brought Israel very low and the people cried to their God (6:1-6). God appeared to Gideon and sent him to deliver the people after assuring Gideon with two miracles (6:11, 36-40). So Gideon took courage and called several tribes of Israel to come and fight. But God would allow Gideon to bring 300 men with him only (7:4-7). The rest were sent home. God did a miracle to utterly confuse the Midianites and let Gideon and his men pursue them. They had a big victory (7:22-8:21). The land had peace for 40 years (8:28)..

But Gideon also succumbed to idolatry (8:24-27). This led to his son Abimelech, born of his concubine, to slaughter all of Gideon's sons after Gideon died. Only the youngest one escaped. God sent an evil spirit to confuse the people of the town of Abimelech. They rose up against Abimelech and a woman of his home town threw a millstone and killed him (9:1-57).

After Gideon, Tola (from Issachar) and Jair (from Gilead) were judges in turn for a total of 45 years (10:1-5).

10:6-12:15 Jephthah and Three Other Judges after Him - Ibzan, Elon and Abdon

Only Jephthah has a notable story in this section. The cycle of idolatry was repeated in Israel. God sold them to the Philistines and the sons of Ammon for 18 years. The Israelites cried to God and put away foreign gods and served the LORD (10:6-16). The city of Gilead made Jephthah their leader. He was their former outcast (11:11). Jephthah made a vow to God that if he would come home from war in victory, whatever came out to meet him, he would offer it to God as burnt offering (11:30-31). He had a great victory. When he returned home, alas, his only child, a daughter, came out to meet him. The daughter sadly urged her father to fulfil his vow (11:39). So his daughter remained unmarried for all her life (11:39). Jephthah judged Israel for six years (12:7).

**Note:** The biblical text does not indicate whether Jephthah actually burnt his daughter as offering. People who insist on interpreting "burnt offering" in strict literal sense believe that the daughter was burnt as offering. But it seems that Jephthah had his daughter to remain unmarried all her life as fulfilment of his vow. The arguments in favour of the second view are the following:

|| The law of God strictly prohibits using human persons for burnt offerings.

|| The text says that the people set a memorial day to commemorate the daughter. This text follows the text "she had no relations with a man." In those days, a woman staying unmarried or being unable to bear children was considered living a bitter life.

13:1-16:31 Samson the Storied Judge

Before Samson (from Dan) was born, God told his mother he was to be dedicated to be a Nazirite (See Numbers 6:1-8) for his life from birth for the purpose of delivering Israel from the Philistines (13:1-25). He judged Israel for 20 years (14:1-15:20). But his life was full of contradiction to his mother's dedication. You can see this as you read his story in the chapters. God allowed him to live this wild life and could still use him to do his (God's) will. But Samson paid a tragic price in his life finally. He was captured by the Philistines and they gouged his eyes and humiliated him to the utmost. At last, Samson pleaded with God to avenge his shame. God allowed his plea. So he amassed his strength one last time and pulled down the roof of the house where the enemies were enjoying teasing him. And 3,000 Philistines died with him. He did not die in vain (16:30).

17:1-21:24 Two Bizarre Incidents among the Israelites

The two bizarre incidents in Israel's history had nothing concerning a judge. It seems that the stories are included in the book as a lead-in for the conclusion of the book (21:25).

Summing Up

The book's ending remark is extraordinary (21:25). Does that mean Israel would become a hopeless case or God's redemption would be in vain? Not at all. There are many prophetic books in the Bible following Judges. They are testimonies of God's on-going untiring efforts devoted to his redemption program. The most irrefutable evidence is the story of Jesus of Nazareth told in the gospel books and the spread of the gospel told in the book of Acts.

Back to TOC . . . . . . . . . Back to Top

Ruth

Background

The happenings in this book took place in the time of the judges (1:1), but the book was written after David because his lineage is mentioned in the book (4:17, 21). The author of the book is unknown.

What Is Ruth About?

The story of the book is presented in four concise chapters and it has only three main characters, Naomi, Ruth and Boaz. It is written in plain words. But in spite of its simplicity, the book is a very delightful story.

The story begins with the family of Naomi, her husband and two sons. They were of Bethlehem of Judah. They were quite well off (1:21). The family temporarily moved to Moab because of famine in Judah. But within a few years, her husband and both sons died (1:4-5). Naomi became destitute and moved back to Judah because the famine was now over. Her widowed daughter-in-law Ruth had made a determined decision to move with Naomi, to live among God's chosen people, regardless of an unknown future.

Ruth had to sustain herself and Naomi, but she had no source of income. She scraped for a living by gleaning in a harvest field. There, through the God of all history, she met Boaz unexpectedly and unknowingly. Boaz was the rich owner of the field! Finally, she got married to Boaz and became the paternal ancestress of king David (Matthew 1:5). And wonderfully, she was a Moabite!

The book is a doubly beautiful story. The first beauty is the personal character of the three persons who knew God and were devoted to follow him in their lives. The second beauty is the work of God in silence throughout the story to bring redemption to the foreigner Ruth and to use the selfless kindness and thoughtfulness of the three persons for his purpose and their good. Added to these two beauties is the literary excellence of the writing which masterfully presents the story through warm and vivid details.

Notable Details

The Lovingly Gracious Naomi

|| She openly acknowledged her destitute situation and honestly attributed it to God's hand. However, she still embraced her LORD and followed him. Read what she said (1:6-7, 13, 15, 20-21).

|| In her hopeless situation, she spoke thoughtful words to counsel her two daughters-in-law to go back to their fathers' house (1:8-15). And she wisely agreed with Ruth's determination to remain with her.

|| Her tender affection for Ruth, calling Ruth repeatedly "my daughter" (2:2, 22, 3:1, 16).

|| Although she could not go with Ruth to glean the fields, Naomi's mind went with Ruth (2:19-23). When she heard Ruth mention Boaz, Naomi's thought turned to seek a loving and caring home and husband for her daughter-in-law. She counselled Ruth how to proceed in a dignified and honourable way consistent with the law of God (3:1-4, 18).

The Child-like Virtuous Ruth

|| Her devoted and determined choice to cling to her mother-in-law and to the LORD could not be shaken (1:14, 16-17).

|| Her child-like affectionate respect for her mother-in-law (2:2, 17-20).

|| Her meekness in recognizing Boaz's kindness to her (2:10, 13).

|| Her dignified and yet quiet composure when she was invited to eat with Boaz and his servants (2:14).

|| She was willing to follow her mother-in-law's counsel to sleep in the field and perform the gesture to seek Boaz to redeem her family's property and herself as his wife. A courageous act in her days (3:5-9).

|| The final verdict of praise from neighbours for Ruth (4:15).

The Meekly Noble Boaz

|| Boaz's innate character of loving-kindness and respect for lowly people (2:4, 8-9, 11-12).

|| His inner character was unintentionally exposed when he responded to the "startling" encounter with Ruth in the night in the barley fields. He was noble, godly, discerning, loving and respectful for the virtuous Ruth (3:10-13), and his action to pursue the redemption was earnest (4:1-10).

|| His generosity and thoughtfulness to ask Ruth to bring a gift of barley to Naomi (3:17).

The God of All History at Work in Silence

|| God's redemption plan at work to bring Moabite Ruth into his eternal kingdom (Isaiah 55:1-2; 56:3).

|| God's law of redemption of property and kinship duties at work (Leviticus 25:25; Deuteronomy 25:5-10).

|| Ruth's choice and determination to belong to the true God and be with Naomi not in vain.

|| The unpretentious devotion of the three persons to God and to each other yielded fruit.

|| Ruth unknowingly gleaned in Boaz's field.

|| Boaz went to the harvest field and met Ruth unintentionally .

|| The closest kinsman's decline to marry Ruth - an exercise of God in control (4:6).

Summing Up

This story shows God at work in a wonderful way to accomplish his will that also works for the good of all who love him (Romans 8:28). An extra wonderful thing is that this story is presented in delightful, artful and vivid literary excellence which is preciously a rarity.

Back to TOC . . . . . . . . . Back to Top

1, 2 Samuel

Background

In the Hebrew Bible, 1, 2 Samuel are one book. The Septuagint (the Greek translation of the Hebrew Bible) split the book into two. This two-book format is followed by English versions since then. They cover the history of Israel from about 1030 to 900 B.C. under three leaders, Samuel, Saul and David.

The author of the books is not known, but Samuel could not have written the whole books because he died before this period ended (1 Samuel 25:1). So the books must have been completed by someone else.

What Is (1, 2) Samuel About?

1, 2 Samuel are basically a history of Israel seen mainly through the lives of Samuel, Saul and David. Some details are quite episodic. Samuel was Israel's judge and prophet at that time. He struggled to steer the drifting ship of Israel from running aground and urged the people to keep the course set by God. The results were mixed.

When Samuel was old, Israel was still a loose tribal community living in Canaan. There were wars periodically with the Philistines and some original inhabitants. The people asked for a human king to rule over them as their neighbouring peoples did. Their petition was not pleasing to God, but God conceded to their petition. So Saul was selected by God as their first king.

Saul began in humbleness but was quickly overcome by his innate personal weaknesses. When circumstances were desperate or expedient, he tended to supersede God's will with his own ways. Finally he sought to use divination to find a way out of his dead end and that act heralded his death in war.

God finally rejected Saul as king and selected David of Judah as king in waiting to replace Saul. In the meantime, David remained a shepherd boy and sometimes served Saul in Saul's court and in battles. More than once, however, he was on the run to escape Saul's attempts to kill him because of Saul's jealousy of David.

David was noted for his heart towards God; his kindness to people especially those who had helped him during his down-trodden days; and a strong sense of justice and fairness to his people. But he also had personal weaknesses: He had many concubines and wives; he had an affair with Uriah's wife Bathsheba; and he was negligent in nurturing his family which suffered many grievous tragedies later.

But what is the purpose(s) of the books? Two not very conspicuous facts in the books guide us to the answer. First, the rejection of God as their king has the unsettling consequences as witnessed by the history of Israel recounted in the books.

Second, God's promise to David that David would have a lasting kingdom in recognition of David's dedication to God (2 Samuel 7) is actually a prophecy to make God's plan known that the Messiah would be born through David's family line. This promise has been shown to be a very crucial direction for identifying who the Messiah was when he came (Matthew 2:1-6).

In addition, the stories of Saul and David are an object lesson to teach people of God that the attitude and life of a person in following God have inescapable consequences and that pitfalls are waiting to ensnare any one who is not watchful.

Section by Section

1 Samuel

1:1-7:2 The Birth and Upbringing of Samuel

The birth and upbringing of Samuel prepared him for his role in this period of time in Israel (3:20; 7:6, 15):

|| He was dedicated to God by his mother before he was conceived (1:11)

|| He was taught both by the priest Eli and God to learn to know God's calling and take heed (chapter 3).

7:3-12:25 Samuel Sent to Anoint Saul as King

When the people used the deplorable conduct of Samuel's sons as an excuse to ask for a king, God was displeased but granted the petition and sent Samuel to anoint Saul as king (chapters 8-10) and the people were warned of all ill consequences (chapter 12).

The initial outcome of having a human king seemed encouraging. Saul was handsome and humble (10:23, 27) and he led the people to a big victory over the insulting threat of the Ammonites, although It was actually God's working to deliver them (11:13).

13:1-15:35 Saul's Weaknesses Showing Up

Three serious weaknesses of Saul showed up before long. In the first incident, the Philistines had come for battle (13:5ff). In his desperation, Saul did not wait for Samuel at the pre-arranged time (10:8) and he offered the sacrifices himself. He made excuses when Samuel arrived and disapproved his action. Samuel let Saul know that God had decided to replace him as king (13:8-14).

Next, Saul's son Jonathan triggered a war with the Philistines and was winning with God's help. Saul joined in and rashly ordered the people to make a vow not to eat until the war was won. This vow almost caused Jonathan to be put to death by Saul as a show of his (Saul's) piety to keep the vow. The people, however, rescued Jonathan from being executed (14:24ff).

In the third incident, Saul was commanded by God through Samuel to utterly destroy the Amalekites and their belongings to avenge Israel for the Amalekites' attacks during the Exodus (15:1-3). Saul went to war and had a complete victory, but he replaced God's command with his own will in the disposal of the spoil of the war. Samuel severely reprimanded him (5:22-23) but Saul did not repent and he finally died tragically in war.

16:1-18:30 David Chosen to Replace Saul

Two immediate consequences to Saul arose from his disobedience to God. One was David chosen by God to replace Saul. The other was the Spirit of the LORD departed from Saul and an evil spirit from the LORD terrorized him from time to time (16:14). Saul's deteriorating personality was aggravated by his burning jealousy against David, especially after David killed the giant blasphemer, Goliath (chapter 17).

19:1-31:13 Two Ways, Two Ends

Saul was in a horrible avalanche of self-destruction but he was totally blinded by his burning jealousy against David.

He mounted six fervent pursuits of David (19:1, 10, 20; 23:24; 24:1; 26:2). He was hostile even to his son, Jonathan, who assured his father that David had no plot to harm Saul (20:33). Saul also cruelly killed the family of the priest Ahimelech who gave bread to David who was on the run from Saul and was hungry (chapter 21; 22:11-21).

In contrast, David had opportunities to kill Saul at close range but he refused to do so because Saul was still a person anointed by God (24:4-7; 26:5, 9). David continued his fugitive run and even had to take shelter under the Philistine king (chapters 27, 29)

Meanwhile Samuel died (25:1). His watch over Saul and David was over.

In his final days Saul was very desperate because war with the Philistines was imminent. He sought guidance from a diviner and was terrified by what he met (chapter 28). The next day he died in the war and so was his nobler son Jonathan (31:2-6).

2 Samuel

1:1-2:7 Transition from Saul to David as King

Read the moving dirge of David for Saul and Jonathan (1:19-27). Is it wonderful that David could find memorable beauty in Saul (1:19, 23, 26)? The friendship between Jonathan and David was not separable by death (1 Samuel 18:1-3; 20:16-17).

After inquiring from the LORD, David moved to Hebron and was anointed by the people as king of Judah (2:1-4). For now, the people of Israel had two kingdoms, Israel reigned by Saul's descendants and Judah by David.

2:8-10:19 Summary of David's Reign in His Earlier Days

Among the more notable records of David are:

|| He overcame the power struggles of army leaders, mainly Abner of Israel and Joab of Judah, with his personal integrity. At the end, the whole Israel welcomed him and anointed him to be king of all Israel (5:3-5).

|| His military successes: He captured Jerusalem and made it his capital - the City of David (5:7); the Philistines were subdued (8:1); Moabites submitted themselves to serve Israel (8:2); the Arameans of Damascus and the Edomites became David's servants (8:5-6, 14). The LORD was with him (5:10; 8:6, 14).

|| David dealt kindly with the surviving son Mephibosheth of Jonathan (chapter 9).

|| David, however, had a weak side besides having many concubines and wives (5:13) against Moses' counsel (Deuteronomy 17:17) and his negligence in nurturing his family. In his act of bringing the ark to Jerusalem, he unwittingly showed his utilitarianism instinct. He declined to receive the ark to his city because of the tragedy of Uzzah's death, but when he saw that the LORD bless the household where the ark stayed temporarily, he enthusiastically brought the ark to Jerusalem (chapter 6).

11:1-20:26 The Bathsheba Affair and Torrents of Consequences

David's affair with Bathsheba, the wife of Uriah, is a well known story (11:1-12:25). Note that horrible evil may happen to even a devoted believer when he or she is not watchful (1 Peter 5:8-9).

A few specific observations about David's life:

|| Although God had reckoned David as the man after God's heart and God had chosen the Davidic family as the birth link of the Messiah, God did not take David's Bathsheba affair lightly. He sent prophet Nathan to David to expose his guilt and pronounced judgment while David was still self-blinded of the grievousness of his guilt (12:1-15).

|| Although David did repent remorsefully before the LORD and the LORD did forgive him (12:13; 1 John 1:5-10), a series of very shameful and hurtful family tragedies followed (chapters 13-20). David never recovered to his former glory.

|| God's redemption plan remained intact. Jesus the Messiah was born in the Davidic family in Bethlehem according to God's prophetic declaration. But this intactness demonstrates God's honouring his own word and not a tribute to David's worthiness.

21:1-24:25 Sunset Days of the Davidic Era

Chapters 21-23 are miscellaneous recollections of David.

Then chapter 24 closes the books of Samuel with one last disaster arising from a puzzling decision of David to take a census. The biblical text is clear that the disaster arose from God's anger against Israel and David himself had something to feel guilty about. But the text does not go further into exposing the cause of the disaster. Chapter 24 seems to be a closing statement that Israel's quest for an autonomous human king to rule over it was not a blessed desire after all.

Summing Up

Installing human kingship to work alongside with God was expected (Deuteronomy 17; 28:36). In fact, Moses and Joshua already played this role. But they always had God as the supreme sovereign and they were but servants of God and would always act according to God's will. So the problems of kingship in Samuel was the kings' failure to strictly and loyally abide with this will of God.

Back to TOC . . . . . . . . . Back to Top

1, 2 Kings

Background

Like 1, 2 Samuel, the books of 1, 2 Kings were originally one book in the Hebrew Bible. The author is not known. It appears that the main source of material for the books is drawn from the royal chronicles as hinted at in 1 Kings 14:19; 15:7.

The books of 1, 2 Kings cover the historical period of Israel from the beginning of the reign of David's son Solomon (970 B.C.) to the fall of Jerusalem and the exile of the people of Israel from the promised land to Babylon (586 B.C.).

What Is (1, 2) Kings About?

The books begin with the glorious reign of Solomon, but it descended into a split of the kingdom into two after Solomon's death. This political situation lasted all the way until both kingdoms were destroyed.

These two books are not an easy read for two reasons. First, the narration switches back and forth between the two kingdoms. Altogether, there were 19 kings in Israel and 22 in Judah (including David). In addition, three foreign powers were at play: Aram (Damascus), Assyria and Babylon. See the chart below.

Second, these two books are unlike an ordinary history book which normally tells a fully-contained story. 1, 2 Kings are mainly concerned with the life and acts of each king in the sight of the eyes of the LORD. The assessments were made according to whether and to what extent a king followed God and not idolatry. This basis is established on the fundamental truths that God is the Creator and King of all heaven and earth; that he has set upon himself to redeem the lost human race; and that he has avowed not to give his glory to another (Isaiah 42:8).

Based on this focus of subject matters, the amount of narration on a king can be a short script to dispose of him as if he was not worthy. On a few kings, however, the scripts are extensive because the king stood out to be either better or worse than others.

Of the kings of Israel, the usual assessment rating is "(this king) did evil in the sight of the LORD . . . " (1 Kings 16:25). The particularly mentioned kings are Jeroboam, Ahab and Jehu. During the dark days, God sent two great prophets, Elijah and Elisha, to Israel to testify for God. But the kingdom could not be salvaged and was finally destroyed by Assyria in 722 B.C. (2 Kings 17:6).

Of Judah, the particularly mentioned kings are Solomon, Asa, Jehoshaphat, Joash, Azariah, Hezekiah and Josiah. Judah struggled to continue on after the fall of Israel. But the kingdom was also finally destroyed by Babylon and the family of the king and the nobles and the wealthy were exiled in 586 B.C. (2 Kings 25:21).

Section by Section

1 Kings

1:1-2:46 Transition from David to Solomon

This section is a story of deaths through execution for self-vindication and consolidation of power.

3:1-10:29 Solomon's Glorious Days

There was much fanfare about Solomon's wisdom, wealth, shrewdness in politics and building of a magnificent temple for the LORD, much by the grace of the LORD though. When the temple was completed and the ark installed in it, Solomon said an impressive prayer and the glory of the LORD filled the temple (8:1-10, 22-61).

But there was a "time bomb." God appeared twice to Solomon and pronounced God's promise of blessings if Solomon would walk with the LORD, and warning of severe curses if he would turn from the LORD (7:4-5; 9:1-2). In the next section we shall read what happened to Solomon.

11:1-12:24 The Kingdom Divided

The lifestyle of Solomon in his later years and what corrupted him were in display in this section. He had 700 wives and 300 concubines from foreign lands and they seduced him to desert God and fall in love with their foreign gods (11:1-8). And beneath the veneer of glory, Solomon's reign was a burden on his people. He exerted heavy levy and conscription of forced labour on them (5:11, 13-16).

God's judgment was both swift and severe (11:9-13). God raised adversaries against him and Jeroboam was prepared to split from Solomon's kingdom (11:14-39). Then one last stroke: the son of Solomon, Rehoboam, insulted his own people who petitioned him to relieve their burden (12:13-15). Note verse 15 to see who was behind the event.

So Jeroboam led a revolt of 10 northern tribes of Israel and declared a separate kingdom and they called it Israel. Jeroboam was their first king (12:16-24). Again, note what verses 22-24 say.

12:25-16:28 First Kings of Israel: Jeroboam and Baasha

Jeroboam was raised by God to execute God's judgment on Solomon's sins. But he himself plunged into a great sin of making two golden calves and inducing his people to worship the calves as the representation of the true God (12:28-33). Remember Aaron did a similar thing in Exodus (Exodus 32)? By this act, Jeroboam caused all subsequent kings of Israel to commit the same sin (1 Kings 15:30; 2 Kings 3:3; 10:29; 13:2; 15:9). God swiftly pronounced judgment that Jeroboam's house would be completely cut off and exile of Israel would be coming (14:9-11, 15-16).

Baasha mounted a _coup d'état_ to take away the kingdom of Israel and he struck down all the house of Jeroboam (15:27-30). But Baasha walked in the way of Jeroboam and God pronounced judgment on his house just as it happened to Jeroboam (16:3-4, 10-11).

1 Kings 16:29-2 Kings 2:11 Prophet Elijah Sent to Confront Ahab's Family

Now the kingdom of Israel fell into another family and Ahab was the king. His wife, Jezebel, was a Sidonian princess who worshipped Baal fervently. Ahab's life and acts take up many pages in Kings because of his notoriety besides committing the sin of Jeroboam.

Elijah was on God's mission to confront Ahab. He began with a show of his authenticity in raising the son of a widow from the dead (17:8, 17-24). Then a long confrontation with Ahab culminating in a contest of who the true God is. In this episode at Mt. Carmel, Elijah had 450 prophets of Baal serving Jezebel killed (chapter 18).

After that, Elijah was sent to anoint three individuals, Hazel of Aram, Jehu and Elisha, to set the next stage of Israel's history (19:15, 16),

The last act of Elijah was to roundly condemn Ahab for his coveting of a man's vineyard and Jezebel got the man executed on false charges so Ahab could take the vineyard (21:25).

In this period Judah was reigned by two kings, Asa and Jehoshaphat successively. The kingdom was relatively in peace. The kings were remembered as "(He) did what was right in the sight of the LORD . . . but the high places (for worship in pagan style) were not taken away" (15:11-14; 22:43).

2 Kings

2:12-13:20 Prophet Elisha in Israel

Elisha began as Elijah's understudy. After Elijah, his mission reached out to ordinary people, foreign powers and the reigning kings of Israel to demonstrate that God is the true sovereign of the land and God reigns with mercy and justice and has no compromise with false gods.

Elisha performed a series of remarkable acts: His rebuttal of the king of Israel who was blind to think of God's existence (3:9-14); his compassion and help for a dispossessed widow (chapter 4); his miraculous healing of an army commander of Aram who was willing to submit himself meekly to this prophet of God (chapter 5). Later he conducted a drama in which God humiliated a proud and blaspheming king of Aram and wiped out his large army besieging Samaria (6:8-7:20). Then he ushered in the reign of Jehu who would be God's instrument to execute judgment on Ahab's house (9:1-10:31).

13:21-17:41 Israel Destroyed by Assyria; Its People Exiled

This period began with several changes of kings in Israel. Is it not a sign of instability in the kingdom? Indeed, it was and foreign powers were in play also.

Israel and Aram joined forces to attack Judah which in turn sought help from Assyria. The result was that Aram was defeated by Assyria and Damascus was captured (16:9). Subsequently Assyria came to Samaria and captured it and the people were carried away into exile in Assyria in 722 B.C. (17:6). The Bible gives a long account of why Israel was destroyed (17:7-23).

Meanwhile, Judah was spared, but its king, Ahaz, was put under sharp scrutiny for his abominable pagan following (16:1-4, 10-18).

18:1-25:30 Religious Reform in Judah Too Late to Save the Kingdom

After Ahaz died, Hezekiah became king of Judah. He was specially commended for his faithful following of God and abolishing pagan worship in the kingdom (18:3-7). But he began to show decline in his later years (20:12-19).

In Hezekiah's time, a powerful king of Assyria came with a large army to besiege Jerusalem. This king proudly and blasphemously insulted Hezekiah and his God and his people. Hezekiah took this grief to the temple and laid it before God. Then God sent the great prophet Isaiah to comfort and assure Hezekiah that God would wipe out the Assyrian army and it so happened. The Assyrian king miserably retreated and was later killed by his sons in his capital city Nineveh (chapter 19).

Hezekiah's dedication to the LORD was completely reversed by his son Manasseh after Hezekiah died. Manasseh's evil influence was particularly penetrating because of his long reign (21:1).

When Josiah, the great grandson of Hezekiah, became king, he was greatly disturbed by the uncovering of the abandoned book of the Law and the curses that were spelled out in the book for turning away from the LORD. He initiated religious reform, wiped out pagan worship and restored the Passover celebration. But his reform came too late, especially after the damage done by Manasseh. Finally the peril came. The powerful king of Babylon came to besiege Jerusalem and captured it. The Judah king was brutally punished, the city was destroyed and the people were exiled to Babylon in 586 B.C. (25:1-21).

Summing Up

What began with God's promise to Abraham (Genesis 12:1-4), through the Exodus, the taking of possession of Canaan, the beginning of the kingdom in Samuel's time, seems to have all come to naught now! The curses forewarned in Deuteronomy 28:15-68 had come to pass. What answer and what hope is there to carry on? Yes, there is answer and there is hope. The prophetic books will follow up to proclaim it and the subsequent return of exiled people will testify for it.

Back to TOC . . . . . . . . . Back to Top

1, 2 Chronicles

Background

1, 2 Chronicles cover essentially the same historical period and materials as 1, 2 Kings, but the end of 2 Chronicles extends to the event of Persian king Cyrus issuing a decree in 538 B.C. to permit the exiled people to return to Jerusalem and build their temple.

The author of the books is unknown. He is likely Ezra because of the heavy emphasis on priestly things in the books, but no conclusive evidence is available.

What Is (1, 2) Chronicles About?

The accentuation in the contents of the books has resulted in several significant variations from 1, 2 Kings. These can be seen in the brief review of 1, 2 Chronicles below.

1 Chronicles 1-9 Genealogies from Adam to Kings Saul and David

The genealogies begin with Adam (1 Chronicles 1:1) but quickly skips to Abraham (1 Chronicles 1:28), Jacob and David (of Judah). Then the genealogies return to pick up the other sons of Jacob (1 Chronicles 5:1) with two special enlargements, one on the Levites (1 Chronicles 6) and one on the tribe of Benjamin of king Saul (1 Chronicles 8). Chapter 9 is an enumeration of the people who returned. It seems that the author intended to bring out a message to the returnees that they still had their root in God as Adam had.

1 Chronicles 10 Death of King Saul

This chapter reckons Saul as a discard of God (1 Chronicles 10:13-14). When this chapter is read in contrast with the accounts of David and Solomon, the message of the author is clear: God's favourite choice is kings David and Solomon and the tribe of Judah.

1 Chronicles 11-29 King David

These chapters recall the commendable things and acts of David. Among them are: The people's endorsement of David's kingship; his choice of Jerusalem as the capital of the kingdom; his mighty men; the enlargement of his family; his moving of the ark to Jerusalem; God's promise of the Davidic line of kingship; his military successes. Then there is a prominent account of David's preparation for building the temple and his organization of the people to serve in worship and to care for the temple and the role of the Levitical priests and servants in these functions. This account takes up chapters 22-26 and 28-29.

2 Chronicles 1-9 King Solomon

The narration about Solomon is largely the same as in 1 Kings but his personal blemishes are altogether omitted. So the author's narration is a message to the people that God had promised an everlasting Davidic dynasty; and David and Solomon were exemplary kings. In particular he mentions the zeal of David and Solomon for God's temple; the worship services; God's law; and the priestly tribe of Levites with them. In contrast, Saul was God's discard because he walked in the opposite way.

2 Chronicles 10-36 The Kingdom of Judah

Chapter 10 mentions briefly the division of the united kingdom and regards the division as caused by a rebellion of the ten northern tribes against the house of David and the folly of Rehoboam, son of Solomon.

Chapters 11-36 capsulize the stories of the remaining kings of Judah. The northern kingdom (Israel) is hardly mentioned except when a king of Judah formed an alliance with a king of Israel such as the alliance of Judah king Jehoshaphat with Israel king Ahab, as if saying that it was a folly of Jehoshaphat.

In narrating the godly kings of Judah, the texts often point out the faults committed by each of them. Among the kings so commented on are: Asa (2 Chronicles 16:7-10), Jehoshaphat (2 Chronicles 19:2, 20:35-37), Joash (2 Chronicles 24:20-22), Uzziah (2 Chronicles 26:16-21). One exception to this pattern is the comment on Manasseh, the bad and long-reigning king. It states that Manasseh finally repented and diligently followed God (2 Chronicles 33:13, 15). On closing, 2 Chronicles observes that the end of the exile had become a reality by Cyprus' decree.

Concluding Notes on the Brief Review

The accentuated selection of contents of the books seems to suggest that the author wanted to steer the returned people to live their lives under God along his vision of devotion:

|| The temple had to be central to their faith because it was the seat of God's presence among the people. Follow the examples of David and Solomon who dearly loved God's temple.

|| Observe the Passover and offer the sacrifices in the temple and do them under the priests' leadership.

|| The tribe of Judah and the Davidic kingship were chosen by God to lead the people.

|| Obedience to God would bring blessing of prosperity, successes and peace; disobedience would bring disasters.

Summing Up

Extra discernment is needed in reading 1, 2 Chronicles because of the books' accentuated selection of source materials and their special favour towards David, Solomon, Judah and the Levitical system..

Back to TOC . . . . . . . . . Back to Top

Ezra-Nehemiah

Background

The writing style of the books is quite similar to that of the Chronicles, suggesting that they are also written by the Chronicler.

Ezra and Nehemiah cover the returning of the exiled Israelites to their homeland by permission of the Persian king Cyrus (2 Chronicles 36:22-23). There were two rounds of return. The first under the leadership of Zerubbabel in 538 B.C. They built the temple. The second round of return took place in 458 B.C. under the leadership of Ezra. These two rounds are covered by the book of Ezra.

Then Nehemiah returned alone in 444 B.C. He took leave from his job in the Persian royal court to return to Jerusalem to take charge of the rebuilding of the dilapidated city wall. After the wall was completed, Ezra took the lead to restore the worship system. These events are covered by the book of Nehemiah.

The timeline of the key events covered by the books is shown in the chart below.

What Is Ezra-Nehemiah About?

The Book of Ezra

The first six chapters of this book document the events and the players of the first round of return in 538 B.C. The writing begins with lists of the returnees with prominence given to the Levites. Then it recounts the rebuilding of the altar and the temple as the top priority of the returnees. But soon they were harassed by the other people who were resettled in the old homeland of Israel by their conquerors. The adversaries managed to obtain a decree from the Persian king to stop the rebuilding for some 18 years. Then prophets Haggai and Zechariah encouraged the returnees to resume the rebuilding work in 520 B.C. The temple was completed in 516 B.C. and dedicated. Celebration of the Passover was resumed.

The second half of the book recounts the return led by Ezra in 458 B.C. The account first traces Ezra's Levitical ancestry back to Aaron, the high priest in Exodus time. It also traces the genealogy of the returnees. The book ends with Ezra's tackling of the persistent problem of some Israelites marrying foreign women. He urged the offenders to confess their iniquity and to give up their foreign wives and their children. He solemnized the act by having the names of the offenders put on record.

The Book of Nehemiah

The first seven chapters document how Nehemiah got the favour of the king to allow him to take leave to return to Jerusalem and take charge of the rebuilding the dilapidated city wall.

Along with his committed dependence on God, he took up the rebuilding work with courage, perseverance and wisdom to counter the life-threatening hostility of the adversaries. In the meantime, he abolished the oppressive burden of usury levied by some rich people on their poor fellow Israelites. He set himself as an example of generosity towards his assistants and servants. This part of the book ends with an enumeration of all returnees. The total was 42,360 not counting servants (Nehemiah 7:66).

Then in chapters 8-12, Ezra led a religious assembly of the people to hear the law of God, to celebrate Feasts, to make confession of their sin and their fathers' iniquities and had the people signed a confession document and their oath to walk in God's law. The narration ends with two chapters of lists of the heads of provinces and Levites and priests.

Chapter 13, the final chapter, narrates Nehemiah's reform to weed out problems in the community which he uncovered upon return to Jerusalem after fulfilling a recall from the king to Persia. He confronted the corruption and abuse of high priest privileges (Nehemiah 13:4-9); the neglect of offerings to support temple worship (Nehemiah 13:11); and the intermarriage with foreign women, forgetting the lesson of Solomon's transgression (Nehemiah 13:23-29).

Summing Up

These two books manifest God in many instances. God kept his word to limit the disciplinary exile to 70 years; he moved the hearts of the Israelites to return to their homeland and rebuild the temple; and the hearts of Zerubbabel, Ezra and Nehemiah to take up leadership to lead.

The books are also a memorial of God's people who chose to return in spite of the uncertainty and difficulty of living in a desolated land. They willingly risked their safety and suffered harassment of the adversaries as they took part in rebuilding the temple and the wall of Jerusalem. Most of these people were nameless but their hearts were on one unspoken thing - to be sacrificially faithful followers and servants of their LORD. They were worthy to join Nehemiah's last word crying to God, "Remember me, O my God, for good" (Nehemiah 13:31).

Back to TOC . . . . . . . . . Back to Top

Esther

Background

The story told in the book of Esther happened during the reign of Persian king Ahasuerus (Xerxes) (486-465 B.C.), one generation before Ezra and Nehemiah.

Apparently, Mordecai was already an official at the beginning of the story because he was able to move freely in the outer royal palace. Esther was his uncle's daughter (2:7).

What Is Esther About?

The story told in Esther is smooth and easy to understand. There is no need of explanation. It is somewhat like an intriguing drama, sometimes in suspense, sometimes in irony, and sometimes in merriment. But the story is real because the Purim festival has been celebrated yearly ever since it was instituted (9:20-22).

This book is a rare exception among the books of the Bible in that no reference to God is made in the text. Also, the names of Mordecai and Esther appear only in this book and not anywhere else in the Bible. It is therefore not advisable to attempt to determine the purpose of the book. However, four biblical truths are in view in the story and worth our reflection.

(1) Haman, the instigator of the genocide plot, had only a trivial reason to pursue the genocide - Mordecai did not bow nor pay homage to Haman, thus hurting Haman's ego. So why Haman should have that hateful thought against the entire race of Jews? Could his ancestry be a reason? He was an Agagite (3:1), a name closely related to the Amalekites (1 Samuel 15:8). And the Amalekites had a long history against God (Exodus 17:8-16; 1 Samuel 15:2ff).

(2) Point (1) is not an isolated issue. It is a subset of the declaration of God when he judged the three guilty parties, Satan, Eve and Adam, in Eden (Genesis 3:15). The Amalekites, being resolutely anti-God, served the desire of Satan. So Haman's plot amounted to no less than an attempt of Satan using Haman to smother God's chosen people (the Jews) and to shatter God's redemption plan, even though Haman might not think of this implication in his scheme.

(3) The promise of God when he called Abraham to leave Ur to move to Canaan includes promise of protection for him and his descendants, "And I will bless those who bless you, and the one who curses you I will curse . . . " (Genesis 12:3 NASB). Haman could not escape the consequence of God's word.

(4) Although the book makes no reference to God, the absolute sovereign control of God over the episode cannot be veiled. See the elevation of Esther to be the queen. Then see the several unscheduled appearances of Esther before the Draconian king and she was favourably received by the king.

Finally, in the night before the banquet at which Esther was to expose Haman's scheme, the king could not sleep and he read a record that reminded him of Mordecai's information that saved him from being murdered. Can these be incidental happenings? The answer is "No." Therefore the book of Esther can be a terse and ironical reminder to the human world of what a folly it is to try to subvert God's rule and blot out God.

Back to TOC . . . . . . . . . Back to Top

A Note on Biblical Wisdom Literature and Poetry

The five books of the Bible, Job, Psalms, Proverbs, Ecclesiastes and Song of Songs, are traditionally classified as _wisdom literature._ They are writings of sages to teach how to live wisely, profitably and carefully in the world according to God's rules that govern the created world, so that people may skirt mishap of their own making. Sometimes, wisdom literature also explores unfathomable questions in life. Wisdom literature can have various forms, such as riddles, parables, speeches, stories, reflections, proverbs and others.

Sages were learned persons of advanced age who had pursued wisdom and had accumulated insight and experiences of life. Then they desired to pass their knowledge to future generations to mentor and nurture them. Wisdom is often pursued as virtues rather than for material gains.

Although wisdom sayings are pivoted on "fearing God," they are, nevertheless, derived from human personal understanding and experiences of a godly life. Therefore, their views of judgment and reward for a life may not be taken as ironclad pronouncements.

The Bible has chosen to include the wisdom books. This is a clear indication that God intends that besides the law and prophets, God's people are expected to live in the world wisely and be taught by the wisdom literature also. They ought not ignore this aspect of life nor live like hermits, ascetics, recluses or religious zealots.

Some parts of the wisdom literature may be written in poetic language. Poetry has a special appealing power to the readers that prose can hardly have. A poem speaks to the whole person of the reader - his or her mind and thought; heart, feeling and emotion; will, desire and fear. Poetry can also be a powerful stimulation of the reader's imaginative power and empathy. For these reasons, psalms are best for personal reading rather than for group study.

Hebrew poetry can cultivate the human response superbly through two literary vehicles: _parallelism_ and _imagery_. Parallelism is that an idea expressed in one sentence (or a group of sentences) is repeated in the second sentence (or a group of sentences) using different words. The purpose is to reinforce the idea by echoing, contrasting or amplifying.

Examples:

"Why did I not die at birth, come out from the womb and expire?

Why did the knees receive me, or why the breasts, that I should nurse?" (Job 3:11-12 ESV)

"The heavens declare the glory of God,

and the sky above proclaims his handiwork" (Psalm 19:1 ESV)

My heart is in anguish within me; the terrors of death have fallen upon me.

Fear and trembling come upon me, and horror overwhelms me (Psalm 55:4-5 ESV).

(In the above three examples, the second line echoes the first.)

For with you is the fountain of life; in your light do we see light (Psalm 36:9 ESV).

(The second sentence amplifies the first.)

The young lions suffer want and hunger; but those who seek the LORD lack no good thing (Psalm 34:10 ESV).

(The second sentence contrasts the first.)

Imagery is using words to describe an image in an artful way, or using an imaginative, metaphoric or hyperbolical description to create a visual image.

Examples:

Blessed is the man who walks not in the counsel of the wicked, or stands in the way of sinners, nor sits in the seat of scoffers (Psalm 1:1 ESV).

(The words "walks," "stands" and "sits" portray metaphorically three ways of separation from a sinful company.)

He is like a tree planted by streams of water that yields its fruit in its season, and its leaf does not wither. In all that he does, he prospers (Psalm 1:3 ESV).

(The tree, the streams, the water metaphorically portray the man's thriving life in a visual image. No one can ever be "all" prosperous, so "In all that he does, he prospers" describes his exceedingly blessed life hyperbolically.)

Steadfast love and faithfulness meet;

righteousness and peace kiss each other (Psalm 85:10 ESV).

(The nouns "love," faithfulness," "righteousness" and "peace" are personified.)

Because a poem has this imagery property, its message is inherently imprecise and malleable. Therefore a poetic passage, such as a psalm, is meant to be read like singing a song, not to be studied with a rigorous analytical approach as we do with a prose. Nor is it appropriate to use a psalm to declare (as opposed to "make commentary") or to teach basic biblical truths. And while a psalm does allow a reader flexibility to paint its scope and purpose, the reader must exercise discernment to ensure that what he or she sees in the psalm is congruous and within the bounds as the poet has intended. Otherwise, wild out-of-context postulation may arise.

Back to TOC

Job

Background

The date of the story of Job is not certain. The social, economic and family setting suggests that the story took place in about the same time as Abraham. Job lived in Uz. This name was also used by four ancient persons (Genesis 10:23; 22:21; 36:28; 1 Chronicles 1:17) who lived in the time between Noah and Abraham. Perhaps Job lived in that time? Anyway, Job was a real person. He is mentioned in Ezekiel 14:14 and James 5:11. So his story is real. The author is unknown.

What Is Job About?

This book is the first of the five books of the Bible traditionally classified as wisdom literature. For further discussion of this genre of writing, see "A Note on Biblical Wisdom Literature and Poetry."

Suffering is an unresolved puzzle throughout human history, particularly when the suffering is catastrophic, sudden, without warning, or the form of suffering is terribly unsettling and the sufferer is a decent good person. The book of Job is one instance of human attempt to obtain an answer to such suffering. Job was an honourable man, very wealthy, had a large family, occupied a top status in community, kind to others, caring for the poor, well respected. Then all of a sudden, without warning or reason, his home was destroyed, all his children were killed by a wild wind, and all his wealth was raided by nomadic people. Worst of all, he suffered very painful skin disease and his body was like rotten flesh.

When his three friends, Eliphaz, Bildad and Zophar, learned of Job's plight they travelled a long distance to visit and comfort him. They were also God-fearing people like Job and had much knowledge about God through life experiences. When they saw Job, they were abhorred beyond words. They were puzzled why this should happen.

And so they had three rounds of dialogues with Job hoping to get an answer and solution. They argued that God is just and will not pervert justice; God is love and will bless people who love him and keep themselves away from sin; but God will judge and punish sinners and sinners must repent before God so that God may restore them. So they came to their grand conclusion: Job must have committed serious secret sins to court the suffering. They counselled Job to repent so that God would restore him.

Job, however, adamantly refuted their charge that his suffering was due to his sins. He asked God to let him plead his case before God, but there was no response from God. Nevertheless, he did not waver in his trust in God and he maintained hope to see God his Redeemer one day (Job 19:25-26)

When all people stopped talking God began to speak to Job in a whirl wind to show his awesome presence. He asked Job many questions about the formidable but splendid Nature in God's creation and demanded Job to answer. That compelled Job to acknowledge that he was really ignorant of God although in the past he thought he knew God well. And he deeply repented (42:5-6). Then God's verdict came to the three friends and reprimanded them that they did not speak of God more rightly than Job did. Then God restored Job with double blessing of what he had before. But God still did not provide an answer to the puzzle of Job's suffering.

The real cause of Job's suffering was Satan's making and was stated in chapters 1 and 2 of the book. But Job and his friends were all kept from knowing it. This is the intention of the book to bring about a rich and profound moral lesson regarding unexplainable suffering.

Section by Section

1:1-2:13 Background of Job's Story

In the introduction (1:1-5) the book pre-emptively establishes Job's uprightness and the true reason about his suffering. It points the instigator to Satan and what Satan desired to achieve through using Job as his pawn. Note that no one person was aware of Satan and his evil manoeuvre behind the scene.

3:1-26 Job's Opening Statement - A Lament

He was puzzled why God allowed a person to be born and made him suffer. He yearned for death.

4:1-7:21 Eliphaz's Dialogue (1) and Job's Response

Eliphaz began with commending Job as an example of upright living in the past, but Eliphaz soon applied his human logic to assert that Job must have sinned in secret (5:6). Eliphaz was confident of his reasoning and urged Job to accept it. A comforter becomes an accuser!

Job took comfort in knowing that he had not denied the words of the Holy One (6:8-10). He just asked God to let him die. In response to his friends, he made it clear that he did not ask them for help. If they accuse him, show him his sins. He maintained that his suffering was from God but he did not know the reason.

8:1-10:22 Bildad's Dialogue (1) and Job's Response

Bildad insisted that God would not pervert justice. So using logical deduction he concluded that Job must be at fault.

Job acknowledged that God would not pervert justice, but no man could be completely right before God. He was still puzzled why God let him be born and let him suffer.

11:1-14:22 Zophar's Dialogue (1) and Job's Response

Zophar chided Job for being mouthy towards God. He applied a conventional concept that God sees iniquities without investigation. He urged Job to put away iniquities and then life would be bright for Job.

Job retorted sarcastically his friends' self-righteousness and spiritual superiority. He reminded them that they were talking loftily in their comfort position. He maintained his innocence and his unfading hope in God (13:15-16).

15:1-17:16 Eliphaz's Dialogue (2) and Job's Response

Eliphaz rebuked Job for behaving like he knew more than they did. He hinted that Job's plight was because he turned against God and still claimed to be righteous. Eliphaz ended in saying that the godless would be doomed. Eliphaz was on the verge of turning from being a comforter to a sniper at Job!

Job called his friends "sorry comforters" who spoke in their comfort position. He just wished to have access to God to plead with him - he could not hope for his friends' understanding.

18:1-19:29 Bildad's Dialogue (2) and Job's Response

Bildad resented Job's response and reinforced Eliphaz's words that the wicked would be condemned. Bildad was also on the verge of turning from being a comforter to a sniper.

Job resented the friends' continual accusation of him. He insisted that it was God who caused his suffering. Then in the midst of his agony, he uttered his conviction in trusting in God (19:25-27).

20:1-21:34 Zophar's Dialogue (2) and Job's Response

Zophar now advanced his assertion concerning sin and judgment: Even if the godless had triumph and joy, that would be short. God would send his fierce anger on him.

Job asked his friends to do one thing that they should have done but they had not done because of their fervour to deal with the presumed sin of Job. Job asked them to look at his ravaged body and that would teach them understanding! He argued that although the wicked could prosper, God would deal with him. Job maintained that his friends did not see these points so their views were full of falsehood.

22:1-24:25 Eliphaz's Dialogue (3) and Job's Response

Eliphaz now dogmatically asserted that God's judgment had now come to Job because of his great wickedness of stripping off from the poor. He urged Job to yield to God so that God could restore him.

In helplessness Job said he longed to appeal his case to God but God could not be found. He maintained that although the wicked could prosper and appear mighty, that would not last.

25:1-31:40 Bildad's Dialogue (3) and Job's Response

Bildad could not find other points to keep up his argument; he tersely held firm the conventional concept that God is superior in every way; man is but a worm.

As no answer could be found Job fell into a mixed feeling in reflecting his glorious days in the past. He ended his dialogue with reaffirmation of his integrity.

32:1-37:24 Elihu's Oratorio

The three friends stopped answering Job because he insisted that he was righteous. Then Elihu the spectator began to speak. He introduced himself as a man younger than the four so he held his breath until now. He claimed to have much knowledge about God.

Then he rebuked Job as a man in the company of workers of iniquities, and he asked Job to listen to him and he desired to justify Job (33:32). His rhetoric followed the same line as Job's three friends but he added one advice to Job: Do not prefer evil to affliction (36:21).

38:1-42:6 God's Lesson to Job and Job's Confession

After all men stopped speaking, God appeared in an awesome whirlwind to Job. He reprimanded Job that he spoke without knowledge. Then he summoned Job to stand before him and answer a long string of his questions about the wonders of Nature in God's creation (38:1-41:34). Job could not answer any and could only confess his ignorance of the unfathomable highness, mightiness and all-encompassing power of God. He made a soul-searching confession to God (42:5-6).

42:7-17 God's Concluding Verdict and Restoration of Job

God gave his verdict to Eliphaz, the leading friend of Job, rebuking them that they did not speak of God rightly as Job did. Job was fully vindicated by God and God blessed him with double of what he had at the beginning. God said nothing about the mystery of Job's suffering. The story thus ended. What about Elihu the spectator? God totally ignored him!

Summing Up

The book of Job has two valuable practical lessons for us. One is the real potential pitfall for a person who has sincere goodwill intending to help a suffering friend, only to become a venomous accuser of the sufferer due to prolonged frustration, misunderstanding or prejudiced preconception of things of life.

The other is the real danger from Satan, the perennial antagonist against God, to throw his wild evil darts at a person, particularly a child of God, whenever Satan can do so.

Back to TOC . . . . . . . . . Back to Top

The Psalms

Background

The 150 psalms in the book of Psalms were composed in various times and circumstances. They were compiled into one volume by temple officials after the return of the Israelites from exile. The bulk of the psalms are written by David, Solomon, the sons of Korah and of Asaph. Korah and Asaph were temple officials. The composers of some psalms, however, are not known.

What Is Psalms About?

The Psalms as A Book within the Old Testament

The book of Psalms is one book within the OT of the Bible. Therefore, it is no surprising that the psalms speak about the same kinds of things and express the same kinds of thoughts as do the other OT books, concerning God, his people, the religious life, and so on. But there are four differences between the Psalms and the other OT books:

(1) The other OT books are communications of God to human people to declare God and things of God, but the psalms are mainly communications of human people to God, such as praises and prayers.

(2) The subject matters of the psalms are accentuated on things that human people have keen concern about such as God's blessing, protection and justice.

(3) All the human communications to God are condensed and bound in one volume, but the communications of God to human people take up the space of all the other OT books. The weight of God's communications is therefore obvious.

(4) The psalms are written in poetry, but most of the other OT books are in prose. This is the biggest of the differences. For further discussion of this genre of writing, see "A Note on Biblical Wisdom Literature and Poetry."

A Few Technical Points Concerning Psalms

These technical points aim to enhance comprehension of the psalms.

(1) Superscription

Many psalms have a brief heading traditionally called _superscription._ It contains a few information items. For example, "A psalm of David (Psalm 34)." This short phrase identifies the "possible" author. We say "possible," because the Hebrew word for "of" is ambiguous. It can mean "by" or "attributed to" or "belonging to (the collection of)" or "for (an occasion of)." But this differentiation is not a concern to us.

A superscription may also contain one of several "queer" words such as "Shiggaion" (Psalm 7) or "Mikhtam" (Psalm 56). Their meanings are obscure to modern people. We may simply ignore them.

Some superscriptions also contain a brief note of the background of the psalm such as that to Psalm 51. A background like this is most useful in helping the reader to have the right context of the psalm.

(2) The term "Selah"

The word "Selah" in the body text of a psalm (Psalm 20:3) indicates an interlude in the reading. The reader will pause at this point, but the word "Selah" is not read out.

(3) Categories of subject matters

A reader will want to know what the subject matter of a psalm is in order to decide whether to read the psalm or not. Unfortunately, the Psalms does not provide a category list. The reader will have to help himself or herself by browsing the psalm briefly. For our purpose, a cursory browsing of the 150 psalms shows that there are four main categories plus a few miscellaneous minor ones. As there are no universally accepted criteria for categorizing, we classify the four main ones as Praise, Petition, Quiet Meditation and Wisdom for Living.

A category may have subcategories in different shades and substances. For example in Praise, there can be various reasons to praise God for, such as for his personal attributes, his creation, his deliverance and so forth. Likewise for Petition. There can be various reasons to make a petition to God for, such as redressing of injustice, comfort and assurance in a turbulent time, forgiveness of sin. Quiet Meditation is to spend quiet moments of devotion before God. Psalm 19 is a good example. Wisdom for Living is often a piece of advice given in the form of a psalm to counsel people how to live wisely by following God's law and God's way. Psalm 1 is a good example.

Because petition is often a personal matter, readers need to know the situation in which the psalmist petitioned God so that they may be able to resonate with the psalmist. If the situation is not known, readers will have to decide whether to spend time reading the psalm.

(4) Reconciling the contents of a psalm with NT perspectives

The views of blessing, cursing and judgment expressed in a psalm often appear to NT people as materialistic, earthly, vindictive and bound within this earthly life. These are so because OT people were taught God's truths at a primary school level (Galatians 3:21-4:3) through object-lessons such as observing the Sabbath, sacrificing a lamb to shed its blood on Passover, performing circumcision, going to the temple and so on as tokens of obedience to God and being God's chosen people. The Holy Spirit had not come to the OT faithful people, so they had to learn OT teachings by blind rote memorizing (Jeremiah 31:31-34). Therefore, we may find it difficult to reconcile with certain matters in a psalm. We cannot change history.

But we must not hastily say that OT people had no inkling of eternal hope in God. The faithful did have it. Examples: Abraham (Genesis 15:6); the patriarchs in their sojourning (Genesis 47:9); Jacob's prayer (Genesis 49:10, 18); and Daniel was told to wait for his portion at resurrection time (Daniel 12:13).

(5) About "messianic psalms"

Sometimes a verse(s) in a psalm is quoted in NT and is said to be referring to Jesus Christ. Examples: Psalm 16:8-11 with Acts 2:25-28; Psalm 110:1 with Acts 2:34-35; Psalm 69:9 with John 2:17; Psalm 22:18 with John 19:24; Psalm 22:1 with Mark 15:34; Psalm 78:2 with Matthew 13:35. We accept these OT-to-NT translation of the psalms because the NT writers were writing under divine authority. But if we go through these psalms, and we are not aware of the NT quoting, we may not find that these psalms bear hints of referring to the Messiah. Therefore, it is a misnomer to call these psalms "messianic psalms." This term is coined by enthusiasts, not found in the Bible.

The OT indeed anticipates the coming of the Messiah and has disclosed this truth. Examples: Deuteronomy 18:15; Isaiah 61:1-2; Daniel 9:26; Micah 5:2. It may be interesting to note that these prophetic revelations are found in the OT books outside the Psalms.

(6) Suggested sample psalms in the four main categories

Now we have finished our technical notes. You may want to read some psalms yourselves. For a start, consider the psalms in the chart below. You may, of course, make your own list.

Summing Up

The Psalms is one book within the OT of the Bible. It is a complementary volume focusing on communications from human people to God. The psalms, written in poetry, is best for personal reading rather than for group study, nor for teaching of basic biblical truths. While some of the life experiences of the psalmists may be shared with us NT readers, discernment is needed to note the limitation of appropriate translation of such experiences from the OT to the NT settings.

Back to TOC . . . . . . . . . Back to Top

Proverbs

Background

The book of Proverbs is one of the five books of the Bible traditionally classified as wisdom literature _._ For a discussion of this genre of writing, see "A Note on Biblical Wisdom Literature and Poetry."

Although the book is said to be Solomon's work, it shares the common teaching materials of the ancient world because proverbs were a common material for teaching in those ancient days. Anyway, authorship is not really a matter of significance in reading the book.

What Is Proverbs About

Being a book within the biblical wisdom literature, it has "fearing God" as the shared focus of the book (1:7). Its particular characteristic is that its sayings are composed of short, sharp sentences of pithy teaching that are easily understood and memorized. The crux of the teaching of a proverb is to bring out the consequences of receiving and rejecting the teaching so that the students are taught and hopefully they will choose to receive wise counsel and live it out.

The book of Proverbs consists of three distinctive divisions in terms of composition formats: chapters 1-9, 10-29 and 30-31. The meat of the book is in the individual proverbs. Readers often want to memorize some proverbs so that the appropriate proverb(s) may come to mind when a situation arises. But this task may be challenging.

Section by Section

Chapters 1-9 Introduction to the Book

These chapters are an orientation tour of what the proverbs of wisdom are like, who the teachers are, how they teach, the coverage of the learning course, the value of acquiring wisdom, the need to live out the learning, and the ill of ignoring wisdom. To avoid monotony of hearing the subjects over and over again, the lessons are given through various teachers, stories or settings.

1:1-7 Purpose and Focus of the Book

We have gone through this point a little earlier.

1:8-19 The "Father's" Words to the "Son"

The teacher, with a fatherly heart, reminds his students to stay away from company of vicious robbers. He wraps up the lesson with a forceful ending (1:19).

1:20-33 Wisdom's Warning

Here, wisdom is personified as a lady. She rebukes the listeners' careless attitude towards her words and warns that they will regret their obstinacy.

2:1-22 The Teacher's Call

The teacher particularly brings out the blessing of wisdom. It delivers them from perils like violence, enticement of the strange woman (2:16), that is, any woman who is not one's own wife.

3:1-35 The Father's Call (1)

This call emphasizes the rich and multitude of blessing in this life for heeding the word of the LORD, and the mishaps of despising it.

4:1-27 The Father's Call (2)

In this call, the father mentions the benefit of his own experience in heeding the teaching of his own father. He counsels his son to walk likewise and guard his own eyes and feet (figuratively the walk in daily life).

5:1-23 Faithfulness in Marriage

Wisdom is needed to fend off enticement of the immoral woman which leads to bitterness and wormwood. The exhortation: Enjoy the preciousness and purity and devotion in one's own wife (5:15-20).

6:1-35 Advice to Avoid Entanglement

The advice is on how to break open a snare if one is already entrapped by it: Laziness; wickedness, falsehood; and adultery which is a consuming fire. Wisdom is the way to confront these vices.

7:1-27 A Fictitious Story about the Peril of the Temptress

It is best to read the story by ourselves to appreciate the vividness and impact of the story and the accompanying counsel.

8:1-36 Call of Wisdom (1)

Wisdom is personified (8:1-4). Her beauty and preciousness (8:5-11). She rewards the teachable (8:12-21). Wisdom is of the LORD (8:22-31). The benefits of wisdom and the perils of disregarding it (8:32-36).

9:1-18 Call of Wisdom (2)

Wisdom is personified as a hostess. She invites all to come and eat at her table. The wise will come and become wiser; the fool will spurn it and remain fool.

Chapters 10-29 Proverbs in Snippety Form

The proverbs in these chapters are placed quite randomly. It is difficult to use them in their present arrangement. We have arranged them according to topics. Pick the group you want to read first.

The Wise and the Fool

"The simple believes everything, but the prudent gives thoughts to his steps" (14:15 ESV).

10:08, 11:15, 11:22, 12:01, 12:15, 12:16, 12:23, 13:01, 13:16, 13:18, 14:07, 14:09, 14:12, 14:15, 15:05, 15:12, 15:21, 15:28, 15:32, 16:16, 16:25, 17:28, 18:01, 18:06, 19:03, 19:11, 20:01, 22:26, 23:27, 25:08, 25:17, 25:20, 26:04, 26:06, 26:11, 26:12, 26:17, 27:03, 27:10, 27:12, 28:26, 29:01, 29:11.

Fear of the LORD

"Lying lips are an abomination to the LORD, but those who act faithfully are his delight" (12:22 ESV).

10:03, 11:20, 12:22, 14:02, 14:27, 14:31, 15:03, 15:08, 15:09, 15:26, 15:29, 16:02, 16:03, 16:05, 16:09, 16:11, 16:33, 17:03, 17:15, 19:21, 20:10, 20:22, 21:01, 21:02, 21:27, 21:31, 28:09, 28:13.

Righteous and Perverse

"No one is established by wickedness, but the root of the righteous will never be moved" (12:3 ESV)..

10:09, 10:20, 12:03, 12:05, 14:17, 14:34, 15:16, 15:27, 16:08, 16:20, 16:32, 17:05, 20:17, 20:19, 22:01, 23:06, 24:28, 24:29, 25:04, 26:27, 28:03, 28:06.

Body Parts (the Tongue, the Eye, etc)

"A soft answer turns away wrath, but a harsh word stirs up anger" (15:1 ESV).

10:10, 10:14, 10:31, 11:09, 12:13, 12:18, 12:25, 13:03, 15:01, 15:04, 15:18, 16:24, 16:28, 17:22, 18:15, 10:18, 18:21, 20:12, 21:23, 26:20, 26:28.

Diligence and Laziness

"Like vinegar to the teeth and smoke to the eyes, so is a sluggard to those who send him" (10:26 ESV).

10:04, 10:05, 10:26, 12:11, 12:27, 13:04, 18:09, 19:15, 19:24, 20:04, 21:25, 22:13, 24:30-34.

Prudence, Considerateness, Temperament

"Whoever is slow to anger has great understanding, but he who has a hasty temper exalts folly" (14:29 ESV).

14:29, 17:14, 17:27, 22:24, 23:29-30, 27:14, 18:13, 19:02, 24:21, 27:15, 29:20, 29:22.

Honesty and Deception

"The one who states his case first seems right, until the other comes and examines him" (18:17 ESV).

11:01, 12:17, 14:25, 18:17, 20:06, 20:23, 22:10, 27:05, 27:06, 27:19.

Pride, Vanity and Humbleness

"Pride goes before destruction, and a haughty spirit before a fall" (16:18 ESV).

11:02, 11:12, 14:20, 15:33, 16:18, 17:19, 18:12, 20:14, 21:04, 27:01.

Love, Kindness and Hatred

"Hatred stirs up strife, but love covers all offences" (10:12 ESV).

10:12, 11:24, 12:10, 14:21, 17:09, 23:20, 24:11, 24:16-18.

The Family

"The wisest of women builds her house, but folly with her own hands tears it down" (14:1 ESV).

11:29, 12:04, 13:24, 14:01, 17:01, 17:25, 19:18, 19:26, 21:09, 22:06, 25:24, 29:15.

Chapters 30, 31 Collection of Wise Sayings by Two Non-Israelite Writers

Chapter 30 is like a collection of casual thoughts in which are wrapped some wise sayings. Chapter 31 is the teaching of a mother to her son on being a worthy king.

Summing Up

The way to learn and use the proverbs is somewhat like school children learning the multiplication table. The focus of learning is to apply them to temper our lives that we may live a life pleasing to God.

Back to TOC . . . . . . . . . Back to Top

Ecclesiastes

Background

Ecclesiastes is one of the five books of the Bible that are traditionally classified as wisdom literature _._ For further discussion of this genre of writing, see "A Note on Biblical Wisdom Literature and Poetry."

The word "ecclesiastes" is a Greek translation of a Hebrew word which means a convenor of a public assembly. Typically he would also make speech before the assembly, hence ecclesiastes or Preacher.

The Preacher claimed that he was the son of David (1:1, 2). However, the name "Solomon" is never mentioned in the book. Furthermore, Bible scholars have observed that the Hebrew used in the book is several centuries later than the time of Solomon (10th century B.C.). Therefore the author is unknown.

What Is Ecclesiastes About?

The Preacher begins his excursion after he has a troubling thought, "Vanity of vanities! All is vanity" (1:2). He is troubled in his thought that life is transitory and invariably terminated in death. Then he begins to unleash wise sayings on diverse matters all the way to nearly the end of the book. On the way he counsels his audience several times to eat and drink and enjoy life as God has enabled them.

Then as if he is sobering up, he suddenly changes his tone and utters a final advice, "Fear God, keep his commandments because God will judge everything" (12:12-14). Then he closes his book.

The book is like the rambling of a man who has an insatiable quest at will for things under the sun, then he applies his personal philosophical pessimism on them and then churns out his opinions and passes them as wise sayings indiscriminately.

One final observation. The Preacher's teaching is like the dialogues of Job's three friends who were so self-assured of the correctness of their understanding of God's truth that they harshly rebuked Job. Yet God is the true arbiter. God rebuked Job's three friends resoundingly. The Preacher's knowledge of God is inferior to Job's three friends'. His wisdom is not quite based on OT teaching.

Section by Section

1:2-18 Vanity of Vanities

The Preacher begins and ends his sayings with this statement, "Vanity of vanities." He finds that nothing is new under the sun. Even wisdom is grievous because increase in knowledge results in pain (1:12-18).

2:1-26 Futility in Life

He tests things to find out their meaning: Pleasure and possession; fruits of labour. All are futile. So he concludes that it is better to eat and drink and enjoy life as God has enabled him (2:24-25).

3:1-22 Everything Preset by God

He finds that God has preset everything. Therefore nothing is better than to eat and drink and enjoy life and to do good (3:12-13), for this is his lot (3:22).

4:1-16 Anomalies in Human World

His examines several unexplained anomalies: Oppression; purposeless amassing of wealth; companionship; being ruled by a wise lad or by a foolish old king. All end in vanity.

5:1-20 From Thought Concerning God to Troubling Issues in Life

The Preacher advises to be circumspect before God; and then his thoughts wander like being blown in a whirlwind. He concludes that it is better to eat and drink and enjoy the fruit of one's own labour while time permits and it is given by God so that a man will not consider the shortness of his life (5:18-20). God's truth does not endorse such teaching.

6:1-12 Issues in Life

The Preacher observes several ironies in life and they make him feel that the future of life is unknowable.

7:1-29 A Miscellany of Sayings

Most sayings are difficult to categorize. Their contribution to make people wise is murky.

8:1-17 More Reasons for Enjoying Life

The Preacher teaches that it is prudent to obey and respect the king. At the same time he recognizes that wrongful application of authority will cause hurt. Likewise, a righteous man may end up like a wicked (8:1-14). Therefore, the Preacher commends pleasure, eating and drinking as the gift of God (8:15).

9:1-18 About Chance in Life and Wisdom Devalued by Poverty

He finds that every one ends in the same fate, but it is better to be alive than to be dead. Therefore, eat and drink and enjoy while you have life; this is the gift of God (9:1-10). What happens to a man is a matter of time and chance which he has no control. Wisdom is better than strength, but even wisdom can become worthless if it is of a poor man.

10:1-20 The Folly of the Foolish

Folly can spoil many things. Being wise in life is better than being foolish.

11:1-8 About Hesitance in Living

Overly hesitant in life will only end up doing nothing and wasting one's life.

11:9-12:8 Warning and Advice to Youth about Living

The Preacher gives advice to youth to rejoice as they desire, but be careful to remember God, lest it would be too late to regret as they grow old and feeble. He ends his sayings with his trade mark exclamation, "Vanity of vanities, all is vanity" (12:8).

12:9-14 The Preacher's Closing Message

On closing his book, the Preacher paints himself as worthy and conscientious. He advises people to fear God. (12:14). But is not his advice scanty and superficial and a last-minute thought? What good will it do after letting out his questionable sayings in the first 11 chapters?

Summing Up

Why does God allow some teachings such as those of Job's three friends and the Preacher (indeed many false prophets too) to be included in the Bible? They alert God's people to watch out against erroneous teachings. Yes, God will protect and guard his people, but that does not mean that we do not need to be vigilant and discerning in reading biblical materials (1 Thessalonians 5:21).

Back to TOC . . . . . . . . . Back to Top

Song of Songs

Background

This book is one of the five books of the Bible traditionally classified as wisdom literature. For further discussion of this genre of writing, see "A Note on Biblical Wisdom Literature and Poetry."

The opening verse reads, "The Song of Songs, which is of Solomon's" (NASB, ESV). But it seems questionable that the author is Solomon, because his life-style does not match the nature of this book. Anyway, this book is a book of the Bible, not like other fictions of romance.

What Is Song of Songs About?

Love is a vital and precious aspect of human life, yet the subject is often treated as if it is a taboo, so many believers live under misguided conceptions to their harm. But this book comes to help. So let us read it to educate ourselves on the subject matter.

This book is often interpreted according to a religious tradition that insists that the Bible is all about spiritual things, while things of human life and society are carnal and have no place in biblical truths. So an interpreter following this tradition says the book teaches God's love for his people or Christ's love for his redeemed people (his bride). But how can the interpreter reconcile his interpretation with the explicit description of a female's breasts and the mention of mandrakes in the book then?

Some other interpreters postulate that the book is written to celebrate Solomon's love for a country girl. How can that be! Solomon's life-style is about riches, glamour, chariots, a large harem of women and concubines. Even in this book, these things cannot get away from his mind (3:6-11, 6:4-13). They are not compatible with what the book is about. So this interpretation has no valid ground.

We shall learn this book, therefore, by following the context of the book: It is a beautiful poetic opera that portrays the pure intimate love between a woman and a man in a country setting. It is so intimate, so natural, so delightful, so devoted and exclusive to each other in a way that reflects the original purpose of God in creating Adam and Eve. The Bible explicitly states that God made Eve from a bone of Adam and they are to be in union (in family, in companionship and in sexual relation). The sexual union is also God's intention for them to multiply. So it is legitimate to have sexual relation between husband and wife. It is not a dirty, despised thing (Genesis 2:21-25, 1:28). So if the book is understood in this light, it will teach us to understand what love relationship ought to be between husband and wife. This love builds them up.

The book may be considered to have five scenes. The setting is springtime, in the pastoral countryside. It is the time for new growth and preparing for bloom, so it perfectly fits the nurture of delicate love, too.

The book is a poetic opera, not a drama. Readers will need some visualization of the lyrics of the scenes, but this writing style perfectly makes the scenes tasteful and pleasantly subtle. The finesse of expression of mutual love in lyrics and objects of nature such as plants, fruits and animals makes a delightful read.

The main characters in the opera are the young woman and the young man. Occasionally, a few characters appear to sing a chorus to spice up the opera. We shall use **she** , **he** and **others** to denote who is speaking. Now we are ready to read the details.

Section by Section

1:2-2:7 Scene 1

Her admiration for him and her desire to be with him (1:2-7). The chorus echoes this (1:4(b), 1:8). He briefly responds to her and the chorus follows (1:9-11). She seems to be imagining that he is enjoying her like Solomon enjoying his feast (1:12-14). She and he then sing an antiphony expressing mutual admiration (1:15-2:3). She continues her enjoyment in him (2:4-6). In this moment she urges the other people not to disturb (2:7).

2:8-3:5 Scene 2

She describes her lover's invitation to her. Her lover is so eager to get to her place that he is like "climbing on the mountains and leaping on the hills!" (2:8). It is spring time. Finally he is with her and admires her. The chorus sings "Catch the foxes," suggesting not to disturb their intimacy (2:15). She speaks of the exclusive relationship (2:16), a beautiful expression repeated two more times (6:3; 7:10).

Then she has a bad dream of losing her lover. This agony happily ends in finding her lover again and she holds him tight, not to let him go (3:1-4). The other people are reminded not to disturb (3:5). See also 2:7.

3:6-5:1 Scene 3

The other people sing a chorus about Solomon's wedding procession (3:6-11). This seems to be a metaphor suggesting that she and he are thinking of getting married or the people suggest that the time is ripe for them to get married.

He admires her from head to her breasts (4:1-5) and invites her to have intimacy (4:6-8) and says her attractiveness excites him (4:9). He admires and appreciates her chastity reserved for him like a garden locked up. What a beautiful expression (4:12)! She invites him to come into her locked garden and he gladly accepts and enjoys his garden (5:1).

5:2-6:3 Scene 4

She has a second bad dream. He has come to visit her at night but she is already in bed and is late to open the door for him. When she reaches the door, he is gone. She frantically asks the people where he has gone and they do not help at first, but then ask her to describe him. Finally, they meet again and have an intimate time. She again repeats their exclusiveness to each other (6:2-3). See also 2:16; 7:10.

6:4-8:4 Scene 5

The man in 6:4-12 seems to be impersonating her real lover but this man's language is filled with what Solomon loves most: riches, glamour, chariots and his harem of women and concubines. The taste of his attempted wooing of the woman is in stark contrast with the real lover of hers in 6:13(b)-7:9.

To her real lover, she says once again the exclusiveness between her and him (7:10). See this devotedness also in 2:16; 6:3.

Note her sweet offer of herself to him and the mentioning of mandrakes suggests that she is ready (7:13). Once again, the reminder not to disturb is repeated (8:4). See also 2:7; 3:5.

8:5-14 The Finale

The chorus sings the delightful sight at this moment (8:5(a)). She recalls their courtship. Now she asks him to etch her in his heart because "love is as strong as death; jealousy is as severe as Sheol (8:6-7).

Her brothers still think that they are her guardian. She asserts her maturity in response. She differentiates her vineyard from Solomon's. Solomon loves glamour and extravagances. She repudiates them all, and also their possessor - king Solomon! She asserts her own right to her body, which is none of Solomon's business! (8:11-12).

Then one final antiphony celebrating their togetherness and a sweet recalling of their courtship (8:13-14).

Summing Up

The Song refreshes the pure sweet love of Adam and Eve in Genesis 1-2. It shows us how it is developed, nurtured and treasured by the young woman and the young man and what this unfailing exclusive love means to them and how it sustains them.

Back to TOC . . . . . . . . . Back to Top

A Note on Prophetic Books of the Bible

The books in the OT of the Bible from Isaiah to Malachi are written by prophets of Israel. English versions of the Bible traditionally follow the Septuagint (The Greek translation of the Hebrew OT) to call this category of books prophecy. Isaiah, Jeremiah and Ezekiel are further classified as Major Prophets and the rest, Minor Prophets. The terms "major" and "minor" refer to the lengths of the books, not to their importance in substance. The book of Lamentation is not really a book of prophecy but Septuagint asserts that it is written by Jeremiah and includes it after Jeremiah. This assertion is questionable.

A prophet is a messenger on God's specific mission. The commissioning may be publicly announced but mostly not. Invariably, however, there are evidences of authentication of a prophet, for example:

|| Consistence of the prophetic writing with the overall truths declared in the Bible.

|| Unequivocal claims in the prophetic writing that the messages come from God such as the assertion of "The LORD speaks" or "A vision comes to (the prophet)."

|| Some of the prophecies proclaimed in the book may have already been fulfilled.

|| The personal integrity of the prophet and his untainted loyalty and obedience to God.

|| The inclusion of the book in the Bible.

The prophets came from various backgrounds. For example, Isaiah was learned and he excelled in literary works; Jeremiah was a priest with a fatherly compassionate heart; Amos was a shepherd; and Jonah was an unwilling prophet sent to preach in Nineveh of Assyria.

The chief purpose of a prophet's messages is to make God and his redemption known to the people to whom he was sent. Typically he would testify to the people about God and that they ought to know that God, not their idols, is their Maker and Sustainer. Not knowing this and not worshipping God is a great rebellion against him and would be condemned by God and their hope in God is forfeited. They need to seize God's offer to forgive them. If they would turn back to him sincerely, God would accept them into God's eternal kingdom. A prophet would also teach and nurture people to know that God is the most trustworthy and only he should be worshipped. A prophet also teaches people to learn how to live their lives pleasing to God and not to provoke God's wrath.

The fulfilment of prophecies enables later generations to understand the messages of the Bible more definitely, and strengthens later generations that the Bible can be trusted.

Prophecies are never meant by God to entertain human desire for mysteries. Speculative interpretation of prophetic messages is not an approved approach of learning biblical truths.

Not all prophetic messages in the Bible are true prophecies. A prophet can be fake. Glaring examples are Balaam (Numbers 22-24); Zedekiah (2 Kings 22); and those denounced by Jeremiah (Jeremiah 6:14). Moses has reminded his people to test the messages of a prophet for truthfulness (Deuteronomy 13:1-5; 18:22)

Back to TOC

Isaiah

Background

Isaiah is a highly esteemed prophet through all ages. He was called to be God's prophet in an overwhelming vision of God (chapter 6) who also forewarned him of the unreceptive ears of God's people. His mission spanned from about 740 to 680 B.C. during the reign of four Judah kings, Uzziah to Hezekiah.

While Isaiah's mission was centred on Judah, his messages covered the entire ancient world. The mission was challenging. The foreign powers, Assyria, Babylon and Egypt were vying for dominance. Idolatry was ruining the northern kingdom (Israel) and she would soon be destroyed. The southern kingdom (Judah) was in a state of decay and was attacked by foreign powers from time to time.

What Is Isaiah About?

Isaiah's messages revolve around one main truth of God, namely, God is the one and only true God and Creator that no other god can compare with him. He is the God of Israel, of all history and of all people, to the end of history. So God makes his uniqueness and surpassing excellence known by identifying himself as "The Holy One of Israel." Isaiah's messages call all people to realize this truth and responsively abandon their disregard for God and embrace him; choose his everlasting blessings, not his judgment.

Isaiah's messages transcend time, geography and human regimes. They make his book the grandest proclamation of God's reign, his redemption plan for the ruined human race, and messianic prophecies.

Added to this grandeur is Isaiah's literary excellence in his writing. Many of his messages are written in beautiful Hebrew poetry. The messages alternate from anger and anguish of God due to the people's choice of ruin, to God's compassionate wooing of the people to return to him and have life. From time to time, Isaiah could not help burst into prayer and praise to God.

The book is divided naturally into two parts according to its content. Part 1 (chapters 1-39) focuses mainly on issues of Israel and the nations from about Isaiah's time to the exile of the people to Babylon. Part 2 (chapters 40-66) projects a wide and future picture of God's redemption in the days to come all the way to the end-time. This part is infused with anticipated glory of hope and joyous union with God for his people and eternal destruction for those who do not repent at the end.

Section by Section

Part 1: Chapters 1-39

Chapters 1-5 Israel's Desertion and God Urging Them to Turn Back

In these five chapters God points out the sick state of Israel and urges the people to make a wise choice to return to God. He reminds Israel that Israel has deserted God, and gives no thought for his love for them. A degraded state worse than the lowly ox (1:2-4). He invites them to reason out with him (1:18).

God points to two choices before them: Choose to continue their existing conditions and sink lower and bring God's judgment to themselves; or choose to have restoration as promised by God (1:11; 2:5-22; 3:12-26; 5:8-23). This is the basic pattern of the messages in Part 1. It will be played out again and again as the book moves forward, each time with a change of setting, players and emphasis.

Chapter 6 Awesome Vision of God in Calling Isaiah

The vision testifies for the authenticity and authority of Isaiah's messages. But most importantly, it is a declaration of the greatness and deity of God with whom no false god can compare.

Chapters 7-12 God's Scrutiny of Ahaz's Apostasy

The apostasy of Ahaz, king of Judah, is noted in 2 Kings 16:3-4. Now he chooses to seek shamefully the help of Assyria instead of relying on God to fight the attack by Aram and Israel (the northern kingdom). God is displeased. He sent Isaiah to proclaim three signs to assert that God's will cannot be negated: (1) the "Immanuel" ("God is with us") (7:14-16); (2) the symbolic meaning of the name of Isaiah's son (8:3-4); and (3) the "Branch," (another descriptive name for the Messiah) (11:1-10). Then with a song of praise to God (chapter 12) Isaiah closes this section.

Chapters 13-27 God's Scrutiny of Nations

Nations cannot escape God's scrutiny. It is deferred until these chapters because God always deals with his people, Israel, first before other nations (Romans 2:10; 1 Peter 4:17).

The first nation to be reviewed is Babylon (13:1-16) because of its powerful roles in the affairs of Israel and the world. God will destroy Babylon utterly (13:17-22). These prophecies are so certain that Isaiah writes a song in advance for the people of Judah to taunt the demise of Babylon (chapter 14).

Then God reviews other nations: Assyria, Philistia, Moab, Aram (Damascus) and pronounces judgment (14:24-20:6). After judgment God will restore Assyria and Egypt and they will join Israel to come to worship God together. But Babylon will have no chance (19:24). Tyre will fall also on its pride (chapter 23).

Chapter 22 is a scene of Judah fast-forwarded to Hezekiah's time (chapters 36-37) for comparison of Judah with the nations. It foreshadows the residents of Jerusalem make frantic preparation to defend their city under the siege of Assyria. But after God miraculously delivers the city, the residents go for revelry. God sternly condemns them (22:14). The high officials are no better. Shebna is exposed for his self-serving corrupt practice; Eliakim for his feebleness to shoulder his responsibility (22:15-19, 20-25).

Chapters 24-27 reiterate the messages.

Chapters 28-33 Pressing Messages for God's People

Now God returns to his concern for Israel. Observe the details of their delinquency as they are enumerated in chapters 28-29. Note the judgment pronounced that will come through multitude of nations (29:5-8). God calls the people to learn from God to become wise (28:23-29) and realize that God is resolved to turn them around (29:17-24). Yet Judah goes in the opposite direction. She enters into alliance with Egypt (chapters 30-31).

In chapters 32-33 God rolls out a big picture for his people to think about: The blessedness of choosing and following God with Zion as the centre of worship vs. the curses if their wilful perversity continues.

Chapters 34-35 Messages to the World: Two Choices; Two Consequences

This section re-emphasizes the message of two choices leading to two consequences.

Chapters 36-39 Hezekiah's High and Low Points in Faith

Hezekiah is commended in 2 Kings 18:3-6. The episodes narrated in chapters 36-39 are also narrated in 2 Kings 18-20. There are two episodes actually. The first is found in chapters 36-37 on the siege of Jerusalem by Assyria and God's deliverance in answer to Hezekiah's petition.

The second episode, in chapters 38-39, exposes Hezekiah's decline in faith after God delivers Jerusalem from the Assyrian siege and heals him and extends his life for 15 years.

Part 2: Chapters 40-66

Chapters 40-46 The Only True God and the Only True Salvation

This section begins with an uplifting tone announcing the coming deliverance and renewal to Israel in the later days (40:1-8). The voice in wilderness is a prophecy referring to the cry of John the Baptist to herald the coming of the Messiah (Matthew 3:1-3). It is followed by a forceful proclamation that God is the author and finisher of the salvation, that God is incomparable, and hope of restoration is promised (40:12-31).

The main points of the messages in chapters 41-46 heighten the foolishness of opposing God and the unshakable determination and power of God to judge his opponents and bring in his redemption:

|| To Israel: The people ought to know their special relationship with their God; they need to see God's devotion to them and God's promise to restore and avenge them. But they continue to forsake him (41:8-20; 43:1-13; 44:1-8, 21-28; 46:3-4).

|| To pagan nations: They will tremble before the awesome God. He sharply challenges their foolish following of false gods (41:5-7, 21-29).

|| Declaring the coming of the Servant-Messiah (42:1-4). This is a prophecy referring to Jesus Christ. See Matthew 12:18-21. The OT people did not know who the Servant-Messiah would be. But OT prophecies finally pin down that he is Jesus of Nazareth. The Messiah is called the Servant of God because he willingly lowers himself to come to the earth and performs all that God has laid out to accomplish the redemption, not least is his suffering and pouring out his life until death to be the ransom for many. See John 8:29; Philippians 2:6-11:

|| God asserting his uncompromising supremacy: He will not give his glory to another (42:5-13); idols are no match for him (44:6-20; 45:9-10); he is the Maker of the human race; he alone can control history and he alone can save (45:1-46:13).

Chapters 47-48 Messages about Babylon and Israel

Another round of messages condemning Babylon and foretelling its demise (chapter 47). Note the merciless and sarcastic tone of the message to show God's disgust for Babylon's pride and cruelty.

Israel is also severely rebuked (chapter 48) for her obstinate deafness to God's call. She must wake up and return to God. Note particularly that Israel's failure is putting God's name at stake (48:11).

Chapters 49-57 The Coming of God's Servant-Messiah

God's redemption will be worked through his Servant-Messiah. This is an unfathomable design beyond human comprehension but read on to see what God is working for all the human race:

|| Chapter 49: God opens wide the salvation door to receive anyone, everyone, who desires to come. Salvation is secure and no one who so desires will be put to shame (49:23).

|| Chapters 50-51: God's Servant-Messiah is humble. If anyone is deserted, it is due to his or her own iniquities and his or her choice to be self-reliant and self-righteous and sees no need of God (chapter 50). Anyone who has ever forgotten God is still invited to come to him for forgiveness and salvation. Everyone needs to come because only God can cut Rahab (51:9-11) (metaphorically, the power of darkness), that envelopes the world. See Acts 26:18.

|| Chapters 52-53: These prophecies foretell vividly how the Servant-Messiah would give his body as ransom for everyone who seeks the Messiah.

|| Chapters 54-57: Salvation will reach not only Zion (chapter 54) but all foreigners as well. No one will need to despair - even the hopeless eunuchs will have hope (chapter 56). Should anyone hesitate or doubt about God's salvation or what good the salvation will bring, God has advice for him or her (chapter 55). God has a message for the repentant: "I will heal him" (57:18), and a message for the unrepentant: "There is no peace for the wicked" (57:21).

Chapters 58-59 Mixed Responses

Three different responses are observed: The truly repentant (58:1-2, 6-12); the falsely repentant (58:3-5); and the persistence of wickedness (chapter 59).

Chapters 60-66 On That Day

These chapters project the scene on the day of consummation of God's redemption. No one knows when it will come (Acts 1:6-7). That is why all are urged to be watchful (Amos 4:12; Matthew 25:1-13).

The heavenly Zion will be the centre for the redeemed people to gather to celebrate and worship God (chapters 60; 62). Righteousness will prevail again (chapter 61). God will bring in the new heaven and new earth. Radical renewal will take place (65:17-25). The greatness of God will be manifested (66:1-2).

The finale: Two destinies re-emphasized (66:7-24).

Summing Up

The messages of the book of Isaiah make clear what God's redemption is; why everyone of us needs it; how to be secure in God's redemption; and the blessing for receiving it and curse for rejecting it. Although Isaiah speaks in OT time, the essentials of God's redemption are the same in NT and OT times. The false gods of OT times are different from those of our time, but only in forms and not in their true nature. Iniquities of societies and individuals are essentially the same. So the book of Isaiah is forever relevant.

Back to TOC . . . . . . . . . Back to Top

Jeremiah

Background

Jeremiah was a priest in Anathoth of Benjamin. God called him in 626 B.C. to be a prophet to declare messages to Judah and the nations. He was reluctant to accept the call, but he finally submitted to God and served him faithfully to the end of his life. God promised to protect him all the way (1:1-10). He was held hostage by resistors who fled to Egypt after Jerusalem fell to the Babylonians in 586 B.C. He probably died in Egypt soon afterwards.

During this critical period of a few decades three foreign powers in the region were vying for dominance: Assyria, Babylon and Egypt. Judah was a football in the political struggles. Meanwhile, Judah herself had decayed to a point almost ripe to be totally destroyed by God. Jeremiah had the unenviable task to urge the people of Judah to make a last-minute repentance in the hope of God relenting execution of judgment.

After the godly king Josiah died, the final two kings, Jehoiakim and Zedekiah, were hostile to Jeremiah. They totally rejected his messages and even attempted to harm him. Jeremiah's only recourse was to plead to God, sometimes in anguish, sometimes in misery, and often bearing the burden of praying for God's mercy to the people. God enabled him to press on, but the pleas for the people were not granted because Judah had reached the end of the kingdom.

What Is Jeremiah About?

During Jeremiah's mission of about 40 years, particularly the last 20 years, the international and domestic political situations changed rapidly and drastically. It should be useful to have a simple chronology chart to help keep track of our orientation as we read the book.

Jeremiah's messages are addressed to Judah and her people, mainly concerning the imminent judgment from God - destruction of the kingdom, bloodshed and exile of people to Babylon. The book consists of three parts. Part 1 (chapters 1-36) is about the chief causes and consequences of the judgment. They are contained mainly in the first 25 chapters. Chapters 26-36 are more or less reiteration, possibly to give hearers a final chance to turn back and avoid the ruin. Time and again, these messages also promise hope from God of restoration after judgment. Among these are two promises of great significance and we shall get to them shortly. But the offer of last chance was rejected by the people. So the disastrous destruction finally came. These events are narrated in Part 2 (chapters 37-45).

Part 3 (chapters 46-51) is messages concerning judgment of the surrounding nations. The final chapter 52 is a postscript of details of Babylonian ransacking Jerusalem and the temple after they take the city.

Let us now have a closer read of the book.

Notable Details

Part 1: Chapters 1-36 The Imminent Judgment

God's Indictment

**||** An overall statement of Judah's long history of apostasy - betraying and forsaking God (2:1-37; 11:1-16). Yet they deny their iniquities and claim innocence. They refuse to be ashamed (3:1-3).

|| The people have a stubborn and rebellious heart; they have no reverence for God (5:20-31).

|| False prophets giving promises of false hope (6:13; 8:8-17).

|| Hypocrisy: They worship Baal and then go to the temple to call God's name (7:8-12); they are circumcised and yet uncircumcised in the heart (9:25-26).

|| Social evils: Greedy for gain (6:13); oppression of the poor and weak; shedding innocent blood (7:5-7).

The Consequences

The indictment is often accompanied by announcement of the coming consequences with increasing details and severity as time goes on (6:12; 7:32-34; 15:1-14). Finally the people are faced with making a choice: to surrender or not to surrender to the invading Babylon king (chapter 27).

The Metaphors

There are seven metaphors in chapters 1-36 to heighten the messages. The interpretation of each metaphor is given in the message:

(1, 2) The almond rod and the boiling pot (1:11-19)

(3) The ruined waistband (13:1-11)

(4) Clay in the potter's hands (18:1-12)

(5) The broken jar (19:1-15)

(6) Two baskets of figs (24:1-10)

Note: The good and bad figs do not mean that the people represented by the respective basket of figs are "good" or "bad." Rather, it means that people in the good basket are those who surrender and are exiled; they will be better off in the foreign land. They will return to their homeland. People in the other basket are those who refuse to surrender and remain in Jerusalem after the fall of the city. They will face perils.

(7) Jeremiah purchase of a field (32:1-33:26)

The People's Reactions and Jeremiah's Pleading to God

The people's reactions to Jeremiah are negative, resentful, hostile and even murderous:

|| They consider the LORD's word a reproach to them (6:10). No one repents (8:1-7).

|| The men of Anathoth (Jeremiah's hometown) plot to kill him (11:18-23). Jeremiah pleads for God's justice against the treacherous doers (12:1-13).

|| Jeremiah pleads to God for mercy to Judah (chapter 14).

|| Jeremiah pleads to God for remembering him and protecting him (15:15-21; 17:1-18).

|| The most hated message of Jeremiah is the announcement that God has decreed that the only option for them to save their lives is to surrender to Babylon and live in exile. Then after 70 years God will bring them back. Those who refuse to surrender will come to a perilous end (24:1-10; chapters 25; 29-30).

|| After Jeremiah's messages on a scroll are read out, the king, Jehoiakim, cuts and burns the scroll (36:1, 20-26). Note that this incident happened quite early during the king's reign, but it is mentioned here just before the fall of Jerusalem is narrated in Part 2. Is this textual arrangement intentional to reflect the hopelessness of Judah?

God's Two Significant Promises of Hope

In spite of the impending destruction of Jerusalem, promises of hope are pronounced among many of the messages. Two promises are particularly significant:

(1) The metaphor of purchase of land (32:1-33-26). It would be against every common sense of a person to execute a deed to purchase land in these gloomy days. Yet Jeremiah makes this purchase on God's instruction to indicate that the exiled will definitely return to their homeland at the end of the 70 years. See also 46:27-28.

(2) God's promise of writing his law in his people's heart (31:31-34). It is God's new and binding commitment. By this, faith and walking with God arises internally in the heart, no longer merely external religion.

Part 2: Chapters 37-45 Fall of Jerusalem; Continual Resistance to God's Word

The fall of Jerusalem (chapter 39) fulfilled the prophecies of earlier chapters. Note that Jeremiah, the prophet of God, suffered with the people not because of his fault (chapters 37-38). He was finally taken hostage by the resistors who fled to Egypt against God's warning. They and their families wilfully chose to continue worshipping the queen of heaven of Egypt (44:15-19).

Part 3: Chapters 46-51 Prophecies against Nations

The prophecies reaffirm earlier prophecies by Isaiah. All nations would be judged because all have violated God the Maker of all people. Again, Babylon is singled out for mention as it is done in the book of Isaiah. God's word is not changed with a change of the messenger.

Chapter 52 Details of Babylonian Ransacking of Jerusalem and the Temple

The meticulous details in this chapter speaks of the totality of destruction of Jerusalem and the temple. God had chosen Jerusalem to be the centre of worship of God and yet he allowed it to be destroyed completely. A similar incident happened centuries earlier during which the ark was captured by the Philistines (1 Samuel 4:11). False worship is detestable to God. He would reject it totally even to the extreme of abandoning the place of worship when it is defiled.

Summing Up

What drives the issues that finally bring down Judah is the special, solemnized relationship of Israel with God as God's chosen people and as the servant of God to lead the nations to God and worship him together (Genesis 12:1-3). Israel has failed through all her history. God's remedy is to redeem his chosen people and the world, to wipe out the ruin, and to restore his creation. He will bring his plan to a triumphant consummation in the end-time. The book of Jeremiah, as a major prophetic book of the Bible, is a testimony of God's declared commitment that should concern all of us.

Back to TOC . . . . . . . . . Back to Top

Lamentations

Background

The book of Lamentations is like a eulogy for the calamitous destruction of Jerusalem by the Babylonians in 586 B.C. The vividness of the desolation scene suggests that the author of the book was most probably an eye witness of the events. But who is he? There is no accepted conclusion.

What Is Lamentations About?

The book is made up of five chapters, each being a poem. The use of poetry is most apt to express a deeply hurting sense of loss. The loss of Jerusalem is of this category. The city used to be the most cherished exhibit of God's special relationship with the chosen people and God's rich blessing for them. And above all, she was God's designated centre of God's presence and communion with his people. Now all of these are broken into unsalvageable pieces. And the destruction is through the hand of the cruel derisive pagan Babylonians! The only portion left for her and her people was shame, wounds and deaths. And worst of all, it was God their heavenly Father and Sovereign who ordered the destruction! The five poems rove around these reflections and cries of agony.

In his lamentations the author unreservedly confesses the people's long history of betrayal against God and refusal to heed God's warnings through a multitude of prophets. Yet the devastating reality is so heart-wrenching that he cannot help crying out in agony and looking up emptily in teary eyes to God.

Then in the midst of his deepest grief the author remembers the abiding faithfulness of God (chapter 3). There we read some most beautiful and touching recollections of the unwavering nature of God (3:19-50). These recollections carry him to the end of the book, even though God is not ready to grant reprieve!

Notable Details

A preferred way to read poetry is not to over-explain the text for the readers. Rather the explainer should only provide lead-ins and then the readers should be free to apply their power of comprehension and visualization to appreciate the poetic messages. We are to do this here.

Chapter 1: The Heart-breaking Sights of the Deserted City

|| The feeling of a lonely, uncomforted widow (1:1-2).

|| In exile, the gaiety of her past glorious days has all disappeared. No one comes to look at her (1:3-12).

|| It all comes from the LORD because of the betrayal of her unfaithful former lovers - priests and elders. May they be judged (1:13-22).

Chapter 2 Pitiless Destruction from the LORD

|| Utter, pitiless destruction (2:1-10). The LORD is so disgusted that he disowns his sanctuary (2:7).

|| She deserves her plight brought by her folly. She is let down by listening to false prophets (2:11-14).

|| Scorns from enemies and onlookers (2:15-19).

|| She asks her LORD to see what destructive things he is inflicting on her (2:20-22).

Chapter 3 Yet God's Abiding Faithfulness!

|| Thinking back: It is unmistaken that all grievousness has come from the LORD! (3:1-20).

|| Yet the thinking back is also pointing to this assured hope: The love of the LORD is steadfast and never ceases (3:21-39).

|| Self-reflection and looking to the LORD with deep remorse (3:40-57).

|| God will avenge his chastised child (3:58-66).

Chapter 4 Zion and Her Daughter in Dreadful Shape

|| The LORD's consuming anger has put the city and her people in dreadful shape (4:1-11).

|| How unbelievable that Jerusalem is destroyed and becomes an object of scorns. What evil the prophets and priests have wrought! (4:12-20).

|| Beware, Edom, do not be glad of the suffering of the people of Zion; it will be your turn! (4:12-22).

Chapter 5 Zion's Call to God to See Her Plight and Plea for Restoration

|| Her plight (5:1-18).

|| Her plea for restoration (5:19-22).

Summing Up

The author, in personified Jerusalem, has learned deeply through her plight that all the grief has come from nobody but her LORD because of her long history of desertion of the LORD. Yet she also remembers from her past that the only thing she can hope for now is to wait for the anger of the LORD to disappear and he will restore her. So in bitter endurance she pleads with God for his mercy and grace.

We are not immune from facing God's anger if we take him for granted and (wrongly) have false security that God is all love. The NT books constantly echo the messages of the OT prophetic books.

Back to TOC . . . . . . . . . Back to Top

Ezekiel

Background

Ezekiel was born of a priestly family. He was a younger contemporary of Jeremiah. Therefore they share the same background of Judah, Jerusalem and the foreign powers at their time.

He was among the second batch of people of Judah exiled to Babylonia in 597 B.C. along with king Jehoiachin. (Jerusalem was destroyed in 586 B.C.). He apparently settled in the region of the river Chebar (1:3).

When he was 30 years old (593 B.C.) he would have been called into priestly services if he were in Jerusalem. Instead God appeared to him in a glorious but frightening vision and called him to be a prophet to the exiled people. God set strict responsibility and guideline for him to perform his services (chapters 2-3). He probably served until or beyond his last message (chapter 40) delivered in 573 B.C.

What Is Ezekiel About?

The book of Ezekiel may be divided into three parts: (1) Pronouncement of imminent judgment of Judah and Jerusalem (chapters 1-24). (2) Judgment of surrounding nations (chapters 25-32). (3) Prophecies of restoration of Israel after judgment (chapters 33-48). His messages typically come after God gives him the message in a vision, graphical or dramatic demonstration, metaphor, spoken word and the like. Then God interprets the message to Ezekiel and asks him to take the message to the exiled people. Therefore Ezekiel was God's messenger and his messages carry vividness and divine authority.

The book is well organized in content and chronology. Many messages and significant events are dated. The writing is mostly in prose and is easy to read. Important points are often repeated for emphasis. The two most frequently used emphases are: "That you will know that I am the LORD" (7:27 et al.) and "I am the LORD; I have not said in vain" (6:10 et al.).

These emphases underline the fact that all happenings are of concern to God because of his special relationship with the people of Israel (Genesis 12:1-3), and because he is God and the LORD of all the human world. God is exercising his control and is working to steer the history of Israel and the world towards his final goal for his creation - the ultimate redemption. So the subject matters of the book of Ezekiel progress from the failure and consequential judgment of Israel to increasing revelation of the restoration after judgment, towards God's goal.

Notable Details

Part 1: Chapters 1-24 Imminent Judgment of Judah and Jerusalem

Ezekiel's Commission (Chapters 1-3)

Note how Ezekiel reacts to seeing the vision of the awesome glory of God (1:28). This encounter with God puts a lasting reverence and faithfulness in Ezekiel for God, and also in his role and responsibility given by God (2:4-5; 3:16-21).

Round 1 of Pronouncement of Judgment and the Reasons (Chapters 4-17)

The messages clearly mark out the nature of the imminent judgment: siege and hunger (chapter 4); cannibalism, famine, plagues and bloodshed (chapter 5); desolation of the land (chapter 6); temple to be profaned and ransacked by foreigners (chapter 7); and slaughter (chapter 9). The dramas and visions accompanying the messages add intensity and sense of reality to the perils.

God does not do things senselessly. He leads Ezekiel to see the reasons for the judgment: The abominable secret worship of idols in the inner court (chapter 8); and the analogy of Judah's thoughtlessness to God's loving care to bring her up to beautiful womanhood since she was born and deserted. He loves her but she chooses rather to flirt with foreign gods (chapter 16).

The people, particularly their leaders, the false prophets and elders, do not believe the judgment is imminent. They have delusion that Jerusalem and the temple would be their safeguard because Jerusalem and the temple are testimony of God's choice of Israel (chapters 11; 13). False prophets like Jaazaniah and Pelatiah (11:1; 12:27) are glaring advocates of their self-delusion. Zedekiah, king of Judah at that time, also. He chooses to seek protection by Egypt rather than obeying God's urge to surrender to Babylon as a repentant sign to God. So he would die in captivity in Babylon (17:16).

What about God himself who would inflict the judgment? Listen to what he says of himself (6:9). He quietly, reluctantly departs from the temple and Jerusalem, one step at a time (9:3; 10:18; 11:23).

A Moment for Reflection on God's Way of Justice and Righteousness (Chapter 18)

This message is inserted at this very critical time to re-emphasize God's way of justice and righteousness as his basic principle of reign. God expressly says he has no pleasure in the death of the wicked but desires that they turn back and live (18:23, 32). Yet the people talk back (18:2, 19, 29).

Round 2 of Pronouncement of Judgment and the Reasons (Chapters 19-24)

The people still do not see their conditions. When the elders want to know from God of their future, God reminds them with three messages: (1) Israel's long history of rebellion and betrayal since Exodus (chapter 20). (2) A recount of their iniquities (chapter 22). (3) A metaphor to expose the ugliest and most shameless spiritual prostitution of Israel by two sisters Oholah and Oholibah (chapter 23). Yet the people talk back (20:49). So the day of reckoning of Judah and Jerusalem would come! Read the sentiment of announcing this moment (24:2). Note how the feeling is felt close to home - Ezekiel's wife died on that very same day as a sign of loss of the dearest (24:15-18).

If the people were still thinking at that time, what would they say of God's word "That they may know that I am the LORD"?

Part 2: Chapters 25-32 Judgment of Surrounding Nations

As in the books of Isaiah and Jeremiah, the surrounding nations cannot be immune from God's judgment because God is the LORD of all nations and people. In Ezekiel only a few nations are mentioned: Ammon, Moab and Tyre are judged because they were glad when Israel was judged by God. Egypt is judged because she thought she was powerful by her own might. Babylon is not mentioned but God would later judge it for all its excesses and pride in executing judgment on Judah on behalf of God.

Part 3: Chapters 33-48 Incremental Revelation of Restoration after Judgment

Important Preparatory Messages

At the beginning of this part, God reiterates the role and responsibility of Ezekiel as watchman for Israel (chapter 33. Compare with chapters 2-3). God also reiterates that he desires the wicked to turn from their ways and live (33:11. See also 18:23, 32). Furthermore, God has solemn words to the unfaithful shepherds of God's flocks (34:1-10).

To the people, God has these promises given through Ezekiel: (1) God will put them under one shepherd (34:11-31). (2) God will restore them to their land and give them a new heart (36:26) for the sake of God's own name (36:22-23). (3) God's word will be done (36:36).

Prophecies about Restoration "on That Day"

From 37:15 to 48:35, the prophecies are about things to come "after many days" (38:8) or "on that day" (39:11). The phrases within quotes are typically used in prophecies to mean the final stage of God's redemption plan. The clearest of this revelation is given in the last book of the Bible - Revelation.

All prophecies of this category are written in cryptic language. No human person is able to know what a prophecy should really mean until it is fulfilled or it has been interpreted in an NT book(s). Even angels and the apostles were not able to know many of them (1 Peter 1:10-12; 2 Peter 1:20-21; 3:16). Therefore it is not advisable to try to pry into the reserved secrecy prematurely. Attempting to do so may harmfully mislead our understanding of God's things to our own peril.

The notable things to come as mentioned in these chapters are:

|| All the twelve tribes of Israel will be reunited (37:19). This reunion is symbolically reaffirmed by having 12 gates in the new Jerusalem (48:30-35).

|| The great war with Gog (chapters 38-39) is similar to the Gog or Armageddon (Revelation 16:16; 20:8).

|| A vision of an angel setting out the dimensions of the new constructions (chapters 40-42).

|| The new temple and its worship services (chapters 43-47).

|| God's glory returns to Jerusalem (43:2-4).

|| The river of life from the temple (47:1-12). (Compare with Revelation 22:1-2).

|| The land redistribution to the twelve tribes (chapter 48).

When these prophecies are finally fulfilled, God's blessed eternal redemption is finally come! No more judgment.

Summing Up

Although many of the messages in the book of Ezekiel are directed to OT Israel and not quite relevant to people of this modern time, God and his truths are still the same. God's way of justice and righteousness to govern our life still applies (Matthew 5:17-19). The two definite destinations for all people of the world will become final: Condemnation in the case of rejecting God; mercy, love and grace and communion forever with God for all who are in Christ.

Back to TOC . . . . . . . . . Back to Top

Daniel

Background

Daniel is the author of this book (8:15; 9:2; 10:2). He was among the first batch of people of Judah exiled by Nebuchadnezzar, king of Babylon, in 605 B.C. At that time he was probably a teenager. He received a good education in the Babylonian royal court (1:3-7).

He served in the royal court and as a prophet until the third year of Cyrus (536 B.C.; 10:1). At that time he was well over 80 years old. Jesus Christ has identified him as a prophet (Matthew 24:15).

What Is Daniel About?

The book of Daniel is quite concise, consisting of only 12 chapters. The first six chapters are narration of dramatic episodes that endanger the lives of Daniel and his three friends because they remain to be faithful to God in the land of the Babylonian conquerors. The other six chapters are prophecies concerning the future of Israel and the world. They foretell the rise and fall of four powerful kingdoms, Babylonia, Medo-Persia, Greece and Rome; the great upheaval and persecution of the people by an abominable Greek king; and then the prophecies leap forward to the end-time.

The main thrust of the messages of the book is that the God of Israel is the true God and Ruler over all. The tragic destruction of Israel is not the failure or faithlessness of God to honour his promise made to Abraham. On the contrary, it is God's faithfulness and sovereign mighty power at work applying disciplinary judgment to prune Israel to make her fit for God's kingdom. At the end, God will prevail triumphantly as the God and Redeemer of Israel and the world.

Section by Section

1:1-21 Daniel's Preparatory Training

This chapter gives the background of preparatory training and education in the Babylonian royal court for Daniel and his three friends, to prepare them for services in the royal court. Note the commitment of Daniel and his three friends to live truthfully to honour God. Note also Daniel's tactful way of dealing with people in authority (1:12-14).

2:1-49 Nebuchadnezzar's Forgotten Dream

Daniel and his friends are facing an impossible task to uncover the forgotten dream and to interpret it. If they fail to do it, they will be put to death (2:5). Their only hope of help is to petition God.

The dream is an irrefutable testimony that only God has sovereign control of history (Isaiah 41:21-24). This prophetic dream has been fulfilled. The four empires, Babylonia, Medo-Persia, Greece and Rome, have come and gone as the dream foretold. The divine kingdom of God will come at the end-time.

3:1-30 Nebuchadnezzar's Golden Statue

God's people can trust in God for protection. But trust is not amount to a danger-free life. Here is a real-life contest between the mighty king who belittles the true God (3:15) and the real faith in God nurtured in the three young exiles (3:18). At the end God's sovereign control triumphs.

4:1-37 Nebuchadnezzar's Taste of God's Supreme Sovereignty

The episode told in this chapter is totally supernatural. It was executed right at the moment of Nebuchadnezzar's boasting (4:29-33). After regaining his sanity, God restored the kingdom to him. He officially confessed that God is the Most High God and Ruler (4:2, 25, 34-37)

5:1-31 Belshazzar's Feast and the Writing on the Wall

This episode pierces at the folly and pride of Belshazzar who dares to profane the King of kings by his derisive behaviour against God. Daniel tersely reminds him (5:17-24). God immediately pronounces judgment and executes it the same night (5:30-31). God cannot be mocked (Isaiah 42:8; Galatians 6:7).

6:1-28 Daniel in the Lions' Den

The chief message of this episode is that God in his absolute sovereignty steers the outcome of the incident to accomplish his goal. Daniel's case has proved it.

Three lessons may be noted from this episode. (1) Worshippers of the true God invariably are targets of anti-God forces, so be vigilant (6:5). (2) Why was Daniel not intimidated by the enemies? Read how he cultivated his conviction to stick with God (1:8-9; 3:18). (3) God may use other people such as Darius to give aid to God's people in difficult situations (6:16-20, 28).

7:1-28 Prophecy of the Four Beasts

The vision that Daniel sees is described in 7:1-14. It contains three sub-sections: (1) The four beasts and the little horn (7:1-8). (2) The Ancient of Days (7:9-12). (3) The Son of Man (the Messiah) (7:13-14).

The beasts symbolize the same four kingdoms as revealed in the statue in chapter 2. The kingdoms are mentioned again to emphasize the certainty of God's things. In addition, the present vision introduces the little horn. The main focus of the vision is on the Ancient of Days (God) who sits in court to conduct judgment (7:9-12) and the investiture of God's eternal kingdom on the Son of Man. So the unspoken message of this vision is that God the Most High is the King of all and is in control of things even when the earthly rulers think that they are most powerful to dictate things of the world.

From the angelic interpretation (7:15-27), the little horn is the Antichrist (7:25) in the end-time. His most devoted activities are to blaspheme and challenge the Most High and to inflict unprecedented suffering in the human world. But the Most High will judge and condemn him (7:26). And God will keep his redeemed people safe in his everlasting kingdom (7:27). The Antichrist's activities are also mentioned in chapter 11; Ezekiel 38-39; 2 Thessalonians 2:3-4; and Revelation 16.

8:1-27 Prophecy of the Ram and the Goat

This prophecy is a "picture-in-picture" of chapter 7. The ram is the kingdom of Medo-Persia and the goat, Greece. After the swift destruction of Medo-Persia, Alexander the Great rises quickly to build his Greek empire. The little horn is of the goat, not that in chapter 7. He is king Antiochus Epiphanes, a notorious antagonist to the people of Israel. He deliberately treads on the Beautiful Land (Palestine) (8:9) and fouls the re-built temple (see Ezra and Nehemiah) and its sacrifice system (8:9-14).

The angelic interpretation of the vision (8:15-26) has several notable points. (1) The extraordinary power of the horn is not by his own (8:24) (implying that the power comes from God). (2) He will be broken without human agency (8:25). (He died suddenly from some unknown natural illness). (3) The vision is true (8:26). The entire prophecy of Antiochus Epiphanes has been fulfilled. The Jews under the post-exile leader Judas Maccabaeus rose to oppose him and won triumphantly (165 B.C.). Antiochus Epiphanes never recovered and died.

9:1-27 Prophecy of the Seventy Weeks

The first part of this chapter (9:1-19) is Daniel's prayer after he read Jeremiah's prophecy that the exile would come to an end in 70 years (Jeremiah 25:11-13). He makes petition to God to grant the people to return to their homeland. Note the substance of his prayer and the attitude of his heart. In response, God promptly sends Gabriel, an archangel, to bring the prophecy to him and interpret it for him (9:20-27). It is about God's redemption for the people of Israel.

"Week" means "seven (years)." So the seventy weeks total 490 years. It is divided into three sub-periods: the first seven weeks; the middle 62 weeks, and the final week. The timeline starts counting from Cyrus' decree to repatriate the exiled people (9:25). They would rebuild the temple and the city walls of Jerusalem (see Ezra and Nehemiah) and would complete the works in 49 years. Then at the end of the next 62 weeks (that is, a total of 69 weeks) the Messiah would be cut off (9:26), that is, the Messiah would die as a ransom for many people who look to him for redemption.

From that time on, an indefinite period of time would have elapsed before the final week would begin. This indefinite period is the gospel era that began at Pentecost (Acts 2:1-4) (We are in it until the "fullest of the gentiles" (Romans 11:25) is accomplished.) Then the 70th week would begin (9:27). The Antichrist will emerge (the little horn of chapter 7, not that of chapter 8). The second half of this period will see great tribulation. It will end when God destroys him at Armageddon. Then Christ will return.

10:1-12:13 Prophecy of the Unparalleled Conflict

These three chapters make one unit of a prophecy. In chapter 10, an angel comes to Daniel in response to Daniel's prayer for his people. The angel tells him that he was held up by dark forces and the archangel Michael finally came to his help so that he was able to come to Daniel.

The angel then goes on to chapter 11 to foretell Daniel what will happen to his people from that time on. First, there will be wars between the divided kingdom of Alexander the Great. From these political forces will come Antiochus Epiphanes of the Greek who will inflict great sufferings to the people of Israel and desecrate their temple and regular sacrifices (11:21-35). Antiochus' oppression led to the successful uprising of the Jewish people under the leader Judas Maccabaeus (chapter 8). The remaining narration (11:36-45) may be a telescopic view of the Antichrist who will appear at the end-time (12:1-3).

Then briefly, the angel mentions that at the end-time, there will be great tribulation and resurrection of the dead will take place (12:1-3). But Daniel is instructed to seal the prophecy (12:4) and is not allowed to ask when the end-time will come (12:9). For him he should wait for his portion at his resurrection (12:13).

Summing Up

The episodes and the fulfilled prophecies in the book of Daniel testify that the God who is in command of all of these events, is the only true God of heaven and earth. He is determined to honour his word with divine power and put all to shame, who refuse to submit to his reign and to worship him as the God of all.

Back to TOC . . . . . . . . . Back to Top

Hosea

Background

Hosea was a prophet during the reign of Uzziah, Jotham, Ahaz and Hezekiah, kings of Judah (1:1). He was a contemporary of Isaiah (Isaiah 1:1). Nearly all prophets of this time period served in Judah, but Hosea's mission was mainly devoted to the northern kingdom (Israel) (4:1; 8:8; 10:1). At his time, the northern kingdom was approaching her final days. Assyria would soon destroy her in 722 B.C.

What Is Hosea About?

The core content of the book is God's messages on sin and judgment to the northern kingdom. She is often addressed by the name of the leading tribe, Ephraim (5:9; 7:1; 9:3).

The messages are spread throughout the book, but we can have a working summary of them arranged in subject matters. In this way, we see that the book may be considered to have three segments. The middle segment (chapters 4-10) consists of the typical messages of sin and judgment. It is enclosed by the first segment (chapters 1-3) about the marriage of Hosea and Gomer; and by the last segment (chapters 11-14) which is infused with God's love for Ephraim. It is that particular first love of God, that yearning for the wayward beloved to return to him. And we see that God's judgment is wrapped in his love.

The book is mostly written in poetry. This literary attribute makes the last segment particularly moving and touching.

Notable Details

Chapters 4-10 Sin and Judgment

In essence, these messages are similar to those in the Major Prophets. Here is a summary:

|| Israel's addiction to idolatry (1:3-9; 5:4).

|| Their misconception that the Canaanite deities, not the God of Israel, are their benefactors in life. They choose to worship these idols and desert God. They build a multitude of altars for worshipping them (2:1-13; 7:7; 8:11, 14; 11:12; 13:1). This is their most widespread and perennial sin.

|| Falsehood, wickedness and lack of self-awareness of their problems. Priests and kings are singled out for mention (chapter 4; 7:1, 9).

|| Putting their trust on Assyria and Egypt for security instead of relying on God (7:11; 8:9).

|| Indulgence in life (8:14).

|| God exclaims at the people's hardened perversity and deep depravity (5:4; 9:8-9).

|| Therefore, God's judgment are inevitable and fast approaching if Israel still does not turn back (5:9; 9:7, 17; 10:8, 11; 13:1).

Chapters 11-14 God's First Love and Yearning

The book of Hosea has its distinctive characteristics in expressing God's feelings towards his run-away chosen people, Israel; and towards the fleeting relationship that has been developed and nurtured by God who takes the people as his first love:

|| The agony of God having the need to judge the unrepentant Israel (11:8-11).

|| God recalls his first love for his people in the old days in Egypt (11:1-5). And it hurts more because Israel is still against the Holy One who is faithful (11:12) and who is her help (13:9).

|| He longs for his people to wake up and seek him in their affliction (5:15; 6:1-3, 6; 14:1-3, 9).

Chapters 1-3 The Marriage of Hosea and Gomer

Hosea and Gomer probably were in a loving husband-wife relationship before she deserted him. The supporting fact is that they stayed together and had three children. Gomer's running away would be a very deep hurt in the heart of Hosea. Any one who has gone through such a marriage wreckage would identify with him. Nothing can break down and devastate a person more than a deep sense of betrayal in love, and loss of the beloved person who is his first love. Nothing can really heal unless and until the loss is repossessed exclusively again. "For love is strong as death, jealousy is fierce as the grave" (Song 8:6). Is it not? Therefore, their story is most apt for projecting God's first and enduring love for Israel.

The story of Hosea and Gomer often raises questions. First, is the story not real but a metaphor, or a symbolic story? No. These three chapters do not bear any inkling that the story is a figure of speech. Therefore, it must be a real-life story. Furthermore, we read that Hosea was instructed by God to take Gomer as wife, and then after she ran away, God instructed Hosea to love her and take her back. The story was not invented by Hosea.

Second question. How can God, who is always holy and righteous, instruct Hosea to marry Gomer, not once but again? It is advisable that we defer to God when we do not understand all his "strange" ways. This attitude is, perhaps, the most tenable approach for us to accept chapters 1-3 as a real-life story.

Summing Up

Chapters 1-3 is a translation of Hosea's experience to express God's sense of loss and heart-breaking feeling and yearning towards the loss of his chosen people, God's first love, who deserted him for idols. God would not have rest, peace, and joy until he brought his first love back to be his own again, exclusively! This is the primary message and purpose of this book. A parallel to it is the parable told by Christ of the feeling of the father when his lost son came back home again (Luke 15:11-24).

Back to TOC . . . . . . . . . Back to Top

Joel

Background

There is no mention of Joel's background either inside his book or in other books of the Bible. The only mention is that he was the son of Pethuel (1:1). His book also does not have any historical information, for example, the name of a reigning king, that may help us pin point the occasion and purpose of his writing. But his prophecies are from God (1:1; 2:12; 3:8) and one of them is already fulfilled - see below.

What Is Joel About?

The book consists of two sections. (1) Messages related to locust plagues (1:1-2:27). (2) Messages focused on things of some future time (2:28-3:21).

1:1-2:27 Messages Related to Locust Plagues

|| The unprecedented disaster of plagues of locusts (1:1-13) calls attention of everyone: Elders (1:2); drunkards (1:5); farmers (1:11); priests (1:13). The situation is like the earth coming to an end (1:15-20)!

|| The swarms of locusts are creating a sense of destruction, darkness and gloom (2:1-10) like the fateful day of the LORD (2:11).

|| A voice of exhortation is calling the people of Zion to heed God's call and to repent (2:12) and pray that God would stop the perils (2:17).

|| God responds to the people's petition and assures them that restoration of the devastated land is coming (2:18-26). And then God's purpose will be done and His people will know that he is the LORD and their God and there is no other (2:27). (See a similar declaration in Isaiah 48:11). Hopefully, this desperate picture may create a sense in the people to heed the next messages.

2:28-3:21 Messages Focused on Some Future Times

There are two prophetic messages in this section concerning two separate time periods. The first one (2:28-32) is already fulfilled. It signals the descending of the Holy Spirit on God-seekers on the day of Pentecost that ushered in the gospel era. The apostle Peter has pointed this out (Acts 2:14-21).

The second one will come near the end-time and will bring great tribulations (3:1-8). God's judgment will be decisive and will extend to the celestial realm (3:15). Then all nations and all peoples will know that God is the LORD of Israel (3:17). God will avenge the blood of his people shed by the nations. They will be blessed and the LORD will dwell in Zion (3;18, 21).

Summing Up

The messages of the book are clearly a wake-up call to the whole world to be prepared now and continually because no one knows when the day of the LORD will come. When it comes, it will be even more terrifying than the plagues of locusts.

Back to TOC . . . . . . . . . Back to Top

Amos

Background

Amos was a shepherd who lived in a small town of Tekoa near Bethlehem (1:1). He was sent by God to bring messages to the northern kingdom (Israel) during the rare period of prosperity and political peace enjoyed by both the northern kingdom and the southern kingdom (Judah). At that time Uzziah reigned Judah (792-740 B.C.) and Jeroboam II reigned Israel (792-753 B.C.).

His messages were delivered "two years before the earthquake" (1:1). There is no biblical record of this earthquake. But archaeological data point to a period of 760-750 B.C. That is only about three decades before Israel was destroyed by Assyria (722 B.C.).

Note the numerous expressions, "Thus says the LORD" (1:3 et al.). This is the unequivocal authentication that Amos' messages come from God.

What Is Amos About?

The book exposes the decadent state of Israel which is the reason why the nation was warned of the impending judgment. However, the king and the nation chose to fight God and his prophet Amos. So Israel must be judged but God would have grace for her restoration after judgment.

The book may be considered to have five sections, each having a specific emphasis. Note the sharp rhetoric of Amos in some of his arguments with the opponents.

1:1-2:5 God's Denouncement of the Nations

The nations and the reasons for denouncement are spelled out. God always has his eyes on the nations as well when he scrutinizes Israel. He is the LORD over all and no nation can be blame-free when God weighs his own chosen people.

2:6-6:14 The Need of Israel to See Herself and Turn Back

Although Israel was enjoying an unprecedented period of prosperity and political peace at Amos' time, her spiritual, social and moral state was so rotten that God sent Amos to bring messages to her. In these five chapters God still had hope in Israel to turn back and be spared severe judgment. Therefore the messages are filled with reasoning and exhortation in the hope that Israel might see where she erred and find the way to turn herself around.

What Goes Wrong with Israel and Why?

|| Social injustice; heartless covetous pursuits of gains at the expense of deprived people; moral perversity (2:6-8; 5:10-13). Note how this widespread social trend has generated an intimidating atmosphere pressing on prudent people (5:13).

|| Self-indulgence and deception; love of luxury and glamour in life (5:16-20; 6:1-8, 13).

|| Pride against God (2:9-12; 3:1-2; 5:8-9).

|| Totally unacceptable worship and religious observances (2:8; 4:4-6; 5:21-27).

|| No desire to return to God (4:4-6, 9, 11).

Need of Israel to See Her Wrongs and Repent

|| What it takes for two men to walk together (3:3-10).

|| Realize that where there is a wrong, there must be a cause. Need to practise social justice, righteousness and seek the LORD (3:3-10; 5:4-7, 14-15, 24). Note Amos' exclamation (5: 24).

|| Note the terse warning: "Prepare to meet your God" (4:12-13).

Warning of Judgment to Come

|| No one can withstand God's judgment (2:13-3:2; 4:6-11; 5:4-9).

|| Judgment will destroy their most precious delights (3:9-15; 6:1-13).

|| God will raise a foreign nation against Israel (6:14).

7:1-17 Beyond Remedy, Israel Now on the Verge of Destruction

God reprieved the first two destructions shown in visions (locust plagues and devouring fire) on Amos' petitions for Israel (7:1-6), but soon God announced his determination to "spare them no longer" (7:8). The targets of destruction were high places, sanctuaries and the house of king Jeroboam II (7:9). These were political, religious and royal centres.

Do these words of God invoke any desire in Israel to repent? No! The response is shown representatively in the confrontation of Amaziah, priest of the king, against Amos (7:10-17). See Amaziah's words in the light of the exclamation (5:13). That was a general picture of the prevailing social attitude. To Amaziah's defiance God metes out stern, immediate judgment on Amaziah (7:16-17).

8:1-9:10 God's Decision on Israel: Judgment Inevitable

God announces his decision of inevitable judgment on Israel in a vision shown to Amos (8:1-2). Then he elaborates his announcement:

|| Recapitulation of the disgusting offences committed by Israel (8:3-6). God will shatter the offensive objects totally.

|| Judgment in multitude of perils (8:11-14; 9:1-4, 10).

|| A reminder of the greatness and mightiness of the LORD, who is the Judge, in contrast with the disgusting Canaanite gods whom the people have chosen to follow in preference to the God who brought them up from Egypt (8:7-9; 9:5-7).

9:11-15 God's Promise of Restoration of Israel in the Future

This promise underlines two primary truths of God: (1) The judgment is a means of wiping away the iniquities so that God's people may be brought into union with God without blemishes. (2) God's union with his people is always the ultimate goal of God's redemption plan.

Summing Up

The book of Amos is an account of how Israel courted God's severe judgment on her, especially in 2:6-6:14. Israel takes the excellence and worthiness of God unworthily; God's endowment on her unworthily; and God's call to her (in Abraham) unworthily. Sometimes she even sinks into betrayal. So God teaches her through Amos what God's right ways are and brings her through severe judgment to rid her of all rottenness. After these, God will restore her to her blessed position originally intended by God for her. Amos is a book worthy of our reflection.

Back to TOC . . . . . . . . . Back to Top

Obadiah

Background

There is no information about the author Obadiah and the date of his book. Nevertheless, he clearly states that the messages are of God (verses 1, 4, 8, 18) and we read his messages as such.

Edom, the subject of this book (1:1), was the kingdom built by Esau (also known as Edom). He was the older of the twin sons of Isaac. The younger son was Jacob (also known as Israel). They were rivals even when they were in their mother's womb. The long enmity between the two brothers are recorded in Genesis 25:19-34; 27:1-45; 33:1-16; Numbers 20:14-21; Ezekiel 35:5.

What Is Obadiah About?

This one-chapter book is concerned with two indictments and judgments of Edom by God. The first one is Edom's pride for her national strong defence afforded by her mountainous topography (verses 2-4). But God declares complete destruction of the kingdom (verses 5-7).

The second of the kingdom's sin is her unending enmity against her brother Jacob. Most unpardonable is her gloat over Jacob's bitter suffering under God's judgment (verses 11-14; Ezekiel 35:5). God declares judgment on Edom (verses 15-21). She would be like stubble burned by the flame of Jacob (verse 18); the mountain of Esau would be possessed (verse 19) and God would deliver Mt. Zion of Israel (verses 17, 21).

Summing Up

In the book of Obadiah, God's truth of justice and his faithfulness of protection of the descendants of Abraham are clearly manifested.

Back to TOC . . . . . . . . . Back to Top

Jonah

Background

Traditionally, the book is considered to be written by Jonah. He is also the main character of the book. The story took place during the reign of Jeroboam II (792-753 B.C.) of the northern kingdom (Israel) (2 Kings 14:25). Nineveh was the capital city of Assyria, a powerful nation which often engaged in territorial struggles with Israel. Assyria later destroyed Israel in 722 B.C.

What Is Jonah About?

The book of Jonah is a narration of Jonah's "adventurous" missionary trip to Nineveh. He was most reluctant to go for the trip because Nineveh was the centre of Assyrian oppression of Israel. So being overcome by his unpleasant experience and emotion, he did not think twice but to run away to avoid God's commission. But he could not avoid the God who is present everywhere. So the story of the fugitive prophet unfolds. God is the counterpart of this "drama." It is a real story, however. Jesus Christ has made reference to it as a miraculous sign pointing to his death and resurrection (Matthew 12:39-40).

The story consists of four short chapters but the plot is stimulating. The narration is very easy to read, even for children. So we shall not expound the content but focus on considering the implications of the underlying substance of the story.

Chapter 1 The Reluctant Prophet on the Run

Jonah's reaction to God's commission is both reasonable and contradictory. It is hard to go for such a mission to show great kindness and condescension to Israel's archenemy. This thought is particularly repugnant because Israel has been taught all the time of God's righteousness and God's wrath against sin and injustice, for which the gentiles have been rebuked. Jonah, like all people of Israel, have been pampered as God's chosen people. He did not have a spare moment or the mood to think why God should send him to Nineveh.

Chapter 2 Jonah inside the Fish

It is a miracle that a fish appears at the scene after Jonah was thrown overboard the ship. It is even a bigger miracle that the fish swallows him alive and he remains alive and fully conscious all the time inside the fish. Now it comes to his senses that he needs rescue to avoid death. So he prays to God and shows his repentance of disobeying God. Inadvertently, he utters one of the most striking recognition for God, "Salvation is from the LORD" (2:9). God graciously makes the fish vomit him out, not in the sea, but on dry land. God is more thoughtful for the good of Jonah that he would not drown.

Chapter 3 Nineveh's Repentance and God's Reprieve

Jonah grumpily goes to Nineveh and pronounces God's message of destruction of the city. His curt message (3:4) expresses his displeasure of being the proclaimer, but it does the good job of waking up the people of Nineveh. They repent! Their repentance lets God to have compassion for them and the decree of destruction is rescinded. The whole outcome upsets Jonah utterly. He does not share God's consideration for the people. He shows his dissension right away - first verse in chapter 4.

Chapter 4 Jonah's Displeasure and God's Lessons for Him

Jonah is definitely angry at God's treatment of the people of Nineveh (4:1), but he is diplomatic to say to God in a reserved way (4:2-3). God's mild response (4:4) should help Jonah to calm down.

Then note how God uses a plant, a worm and the scorching sun to give Jonah two lessons in a dramatic fashion, almost bordering on teasing Jonah to make him feel God's affection for him. God teaches Jonah to think of God's larger compassionate heart for the lost souls such as the people whom Jonah hates. He urges Jonah to learn to think of others who have not had the privilege of being God's chosen people. God's last word to Jonah: He needs to learn compassion for others from God (4:11).

Summing Up

The book of Jonah is a clear expression, even in OT times, that God's salvation is intended for all people on the earth. It is God's will that even the hardest of heart, the vilest of the vice, can receive God's salvation upon genuine repentance. Allowing pride, prejudice and background to be a barrier between God's people and others, or between oneself and his or her "neighbour," is not in the will of God.

God's two lessons for Jonah are also for us. Jonah has misplaced his valuation of things and has no thought of his own blindness of not seeing that he, too, lives on God's grace. Note that in teaching Jonah, God does not say or do anything that would cause Jonah to lose heart. How much we need to learn to cultivate this mentality in ourselves in mentoring and nurturing others?

Finally, Jonah's case reminds us of the need to learn biblical truths with discernment, not to be misled by biased, or accentuated, or slanted human teachings of God's truths. The best safeguard is to learn to read and digest God's truths directly by ourselves from the Bible, and compare them with what we hear or read from others.

Back to TOC . . . . . . . . . Back to Top

Micah

Background

This book is named after the prophet Micah. He lived in the village of Moresheth (1:1) near the Philistine city of Gath. His prophetic mission spanned the reign of kings Jotham, Ahaz and Hezekiah (1:1).

Israel was moving from the end of the unprecedented prosperity and political peace into deepening decay in spiritual and social fabrics of both the northern kingdom (Israel) and the southern kingdom (Judah), A turbulent time was emerging. The kingdom of Israel would be destroyed by Assyria in 722 B.C.

God had deep concern for Israel and Judah. He sent a succession of four prophets, Amos, Hosea, Isaiah and Micah, to bring messages to them, urging them to turn back to God. But few would heed the messages.

What Is Micah About?

Like the book of Hosea, Micah echoes the sentiments of God. His messages begin with the woes and doom of the current situation (chapters 1-3), then they rise abruptly to cherish the future dawn of a great and bright hope (chapters 4-5), and then the mood sinks abruptly back to the dark reality of impending destruction and exile (chapters 6-7). But Micah does not lose hope. A great prophecy of the birth of the Messiah, and a great principle of life for God's people, are found in this book. So Micah is able to close his messages with a prayer of praise to God.

Micah often needs to draw attention of his hearers to his messages. For only if they will listen will their mindsets be touched, and heart-felt change will occur. So his messages quite frequently begin with a summon for attention, such as "Hear, O peoples" (1:2); "Behold . . . " (2:3); "And it will come about" (4:1); "But" (5:2).

Section by Section

1:1-3:12 Pronouncement of Woe and Doom to Israel and Judah

This section nails down the wanton iniquities of the nation and the people. The evils are the by-products of a prosperous but decadent society. Chapter 1 deals with the widespread idolatry issue. Chapter 2 focuses on the evils of greed, especially the covetousness of those who have power to abuse others to make gain.

In chapter 3, the leaders are called to attention. The rulers abuse their powers to make gain through violence, cruelty and injustice. God will shut out the rulers (3:2-4). The unfaithful prophets lead the people astray. God will bring darkness to the prophets (3:5-7). The rulers and prophets are blind to God's power and justice (3:8). Their evil deeds would bring desolation to the nation (3:9-12).

4:1-5:15 The Bright Future Shining and Uplifting

"And it will come about in the last days" (4:1) - The train of thoughts of the messenger, Micah, is led to turn from the desperate prevailing situation to the glorious future in God's redemption plan. God will be exhorted and worshipped by many nations. The LORD will reign in Mt. Zion in perfect peace (4:1-8). God would bring the nations to judgment (4:9-13).

A spark of a bright hope is forecast - the birth of the Messiah (5:2). But this message is inconspicuous so that only the attentive will take notice of it.

6:1-7:20 Reality of Prevailing Dark Situation and Ray of Future Hope

Micah calls out for attention to the reality of the prevailing dark situation (6:1). God cannot ignore the sinfulness and summons Israel to plead her case (6:1-2). God indicts (6:3-5) and urges Israel to take note of what God requires of them (6:8). This verse provides a great principle of life for people of God. Again, it is embedded in the message inconspicuously that only the attentive will catch it.

Micah's messages alternate between lament and hope, but he is able to finally pray to God and thank him for the hope given in God's promises (7:14-20).

Summing Up

The book of Micah lays before God's people the way of God for them to live and be acceptable to God. Departing from the way will lead to rejection by God. He brings God's desire and lament for them to see and urges them to choose life, not destruction.

Back to TOC . . . . . . . . . Back to Top

Nahum

Background

The book is named after the prophet Nahum. He lived in a place called Elkosh (1:1). Nothing else is known about this place or Nahum. But the prophecy in his book about the destruction of the city of Nineveh has been fulfilled. Nineveh was destroyed by a joined force of the Babylonians and the Medes in 612 B.C. It now stands as ruin in Iraq.

More than a century before the destruction of Nineveh, Assyria was a formidable power which preyed on the northern kingdom (Israel) and the southern kingdom (Judah). Assyria destroyed Israel in 722 B.C. (2 Kings 16-17). It laid siege on Jerusalem and its commander blasphemed God and insulted the people of Jerusalem ruthlessly and contemptuously. But by a miracle of God, the huge army of Assyria was defeated (2 Kings 18:13-19:35). The book of Nahum is written with this background in view.

What Is Nahum About?

In three short chapters in terse language, the book of Nahum is a declaration of the certainty of the destruction of Nineveh and the reasons for it.

1:1-2:2 Sheer Folly of Contempt and Violation against God

|| The awesome God re-amplifies his personal nature, inherent majesty and his principles of love, mercy, justice and trustworthiness (1:1-8).

|| It would be futile to subvert God's will (1:9-11).

|| Assyria's idolatrous way would be doomed; God's eyes would be kindly on Israel (1:12-2:2).

2:3-13 Foretelling of the Collapse of Nineveh in Shame and Fear

|| Assyria's defence would be futile and would crumble (2:3-7).

|| Descriptive picture of Nineveh's frightening collapse (2:8-12).

|| God's assertion that it is he who does all this to Nineveh (2:13).

3:1-19 God's Reproach and Vengeance on Nineveh

|| Descriptive picture of chaos in the collapsing Nineveh (3:1-3).

|| God remembers and reproaches Assyria's harlotry (3:4-5).

|| The abhorrent look of devastated Nineveh (3:6-7).

|| Nineveh would meet the same fate as Thebes, the ancient Egyptian capital city of "No-amon."

(This magnificent city was completely destroyed by Assyria in 663 B.C. Now Assyria could expect the same fate for Nineveh as she did to Thebes (3:8-11).)

|| Assyria's defence for Nineveh would be feeble (3:12-18). The Assyrian king is specially mentioned (3:18) because Nineveh was the nation's pride and the centre of her power.

|| Note God's final verdict in 3:19. Assyria's unceasing evils are specially mentioned in the last sentence. What an awful end for Nineveh and Assyria!

Summing Up

The book is a terse indictment from God of the folly of Nineveh on two gross offences. First, the sheer folly of contemptuous challenge on God's divine majesty, dignity and sovereign reign of his creation, failing wilfully to acknowledge that all power of a human king is on loan from God to serve God's purposes. Second, all wickedness (idolatry, pride, cruelty, injustice, blood-shedding and more) which Nineveh boasts about is contrary to God's nature and hated by God. God will judge the doer as he finally did with Nineveh.

Back to TOC . . . . . . . . . Back to Top

Habakkuk

Background

This book is named after the prophet Habakkuk. Nothing else is known of him. Based on the context of the book, the book was probably written not long before Judah was destroyed by the Babylonians in 586 B.C. In this time the region from the Mesopotamia to Egypt was feeling the pressure of the expansion of the Babylonian empire. Its ruthless plundering and destruction of conquered lands and their people were well known. Judah would be the next prey before long.

What Is Habakkuk About?

Not like the books of other prophets, the book of Habakkuk is not bringing God's messages to an audience. It is a question-and-answer dialogue between God and the prophet.

It starts with Habakkuk's concern for the decaying social and national condition of Judah and God seems to be not intervening. Habakkuk, being an Israelite and prophet, is deeply disturbed. He finally brings his concern to God in a question. To his surprise and agony, God replies to him that God would be using the Chaldeans (the Babylonians) to discipline Judah. What an unthinkable impossibility! But God in his second reply re-affirms that God's intention is firm. However, his use of the Chaldeans would not mean that God would let the Chaldeans go unpunished afterwards. God urges Habakkuk to wait and trust God - that is the way to face situations contrary to a believer's own understanding and expectation of God.

Habakkuk learned a great lesson. He was enlightened. He responded with a prayer to God and confessed his obedience to wait trustingly although the threat of the Chaldeans was approaching closer and closer.

Essence of the Dialogue

1:1-11 Habakkuk's First Question and God's Answer

Habakkuk puts his perplexed concern to God and outlines the troubling details (1:1-4). God graciously replies (1:5-11). To Habakkuk's surprise, God enlarges the ambit of Habakkuk's concern to an international perspective, bringing the Chaldeans into the picture. God tells Habakkuk to watch out for God's astonishing acts (1:5-6) and mentions the ruthless and cruel acts of the enemies (1:7-11). God's reply disturbs Habakkuk even more, so he asks a second question.

1:12-2:1 Habakkuk's Second Question

In view of the Chaldeans' records, it seems to Habakkuk that God's intention is entirely opposite to what he has been taught of God's nature and excellence. He raises three series of questions (1:12-14) and begs God to give a definite answer of what is to come from the Chaldeans (1:15-17).

Habakkuk realizes that he has put a tough question to God bordering on being disrespectful to God. So he waits gingerly for God's answer. Or rebuke? (2:1).

2:2-20 God's Second Answer

Again, God is gracious. He does not rebuke Habakkuk at all. He reveals his plan to him (2:2-20).

First, God directs Habakkuk to have the necessary attitude for anticipating God (wait and have confidence in God notwithstanding prolonged waiting and travesty of the situation (2:3-4)). The victims would be avenged (2:5-8).

The enemies' evil deeds would be reckoned and the enemies would be judged afterwards. They would be judged also for their idol worship and not worshipping God (2:9-12, 15-19). God would remain in control (2:13-14). Then God closes his answer after re-affirming his awe-inspiring dominion over all creation (2:20).

3:1-19 Habakkuk's Prayer

Habakkuk is taught by God's dialogue to wait and exercise confidence while waiting. His heart is now moved to pray (3:1). The meaning of the superscript "shigionoth" is lost.

He recalls the great acts of God in the past (in hyperbolic language) (3:2-15). Deep inside himself, his emotion is now in a "tug-of-war" (3:16). But now he has confidence in God that God is in control of everything and will remember his (God's) mercy for his people. His heart now rested in peace in God and praised God for hope and salvation although Judah was on the verge of a perilous cliff (3:17-19).

Summing Up

The book of Habakkuk is a valuable tutorial for God-reverent people to learn to be able to wait for God trustingly when things and experiences in life seem to be running contrarily to God's truths. God will not fail them. They who trust and wait for him will never be ashamed!. God-reverent people may follow Habakkuk's footsteps and ask questions of things that perplex them. God will not turn them away (James 1:5).

Back to TOC . . . . . . . . . Back to Top

Zephaniah

Background

Zephaniah prophesied in the days of Josiah (640-609 B.C.), king of Judah (1:1). At that time Judah just came out of the long ruinous reigns of Manasseh (697-642 B.C.) and Amon (642-640 B.C.). The nation was in a very apostate and corrupt state (2 Kings 21-22; 2 Chronicles 33). King Josiah instituted religious reform (2 Kings 23:1-30; 2 Chronicles 34-35). But Josiah's reform came too late. Twenty-three years after he died, Jerusalem was destroyed by the Babylonians and the people of Judah exiled (586 B.C.).

What Is Zephaniah About?

The messages of the book of Zephaniah are pronouncements of God's coming judgment on Jerusalem, Judah and the surrounding nations. The substance of Zephaniah's messages is generally similar to other prophetic books. His messages may be noted for his hurricane writing style - rapid, ferocious and thunderous. There is little space allowed in the messages for substantive details. Also, he is inclined to use accentuated language as if to heighten the sense of disastrous emergency in his messages. His noted watch phrase is "the day of the LORD" (1:7, 14, 15; 2:2). Also he uses scripts that amplify completeness of destruction (1:3, 18; 3:8). The book, however, closes with a declaration of joy of restoration by God for his people (3:9-20). It declares, "The LORD will be King of Israel!" (3:15).

The book has three chapters divided into two parts: Part 1: 1:1-3:8; Part 2: 3:9-20.

Part 1 is pronouncements of God's judgment. It is split into four segments. Segment 1 is judgment on Jerusalem and Judah (1:1-2:3). The reasons: idolatry, violence, injustice. The rulers, priests and prophets are the focus. The judgment: distress, desolation and battles. Segment 2 is judgment on surrounding nations (2:4-15), namely, Philistines, the coastal land, Moab, Ammon, Ethiopia, Assyria, and Nineveh. The reasons: pride and idol worshipping. Segment 3 is second round of pronouncement of judgment on Jerusalem (3:1-5) and Segment 4 is second round of pronouncement of judgment on the nations (3:6-8).

Part 2 is declaration of the day of joy. God would have a purified people who would serve the LORD. They would do righteousness. They would have joy. The King of Israel, the LORD, would be in their midst.

Summing Up

The book of Zephaniah brings to a close of all the books of prophets prior to the Judean exile. It is a good time for us to take a pause to reflect on our relation with God in the light of the prophetic books.

Back to TOC . . . . . . . . . Back to Top

Haggai

Background

The book of Haggai tells us that the messages were delivered in a period of four months in the second year of the Persian king Darius the Great (520 B.C.) to the leaders and people who returned from the exile. The focus of the messages is the rebuilding of the temple in Jerusalem (Ezra 5:1). A more comprehensive background may be drawn from the book of Ezra.

What Is Haggai About?

The primary purpose of the messages of the book of Haggai is to urge and encourage the leaders and people who returned from the exile to rebuild the temple in Jerusalem. The messages are often delivered in the spirit of mentoring the people. Haggai often takes the form of questions or metaphoric illustrations to induce the hearers to reason out things for themselves. When they see the points, they will make decisions willingly and will be responsive to motivation. Indeed, the temple rebuilding work resumed.

The books has two chapters consisting of four messages. One message is in chapter 1; the other three in chapter 2. Each message bears a date-stamp.

Notable Details

Chapter 1

|| First message, dated the 2nd year of Darius, the 1st day of the 6th month (1:1-11). God puts probing questions to the leaders and the people on their excuse that it was not the time to carry on with the rebuilding work: (a) About their living in finished homes and God was "homeless." (b) Why the fruit of their labour was so scanty.

|| Response of Zerubbabel and the people to the message (1:12-15): Rebuilding work resumed on the 24th day of the same month! God promised to be with them.

Chapter 2

|| Second message, dated the 2nd year of Darius, the 21st day of the 7th month (2:1-9). Haggai encouraged Zerubbabel and the people: (a) God's promise to be with them. (b) The task was not too daunting compared with the building of the first temple (so take heart). (c) Recall past acts of God in Exodus. (d) Contemplate on future glory: even the gentiles would bring tribute to the temple.

|| Third message, dated the 2nd year of Darius, the 24th day of the 9th month (2:10-19). Haggai's question using metaphoric illustration about the principle of religious cleanness and uncleanness. The point was that although the past was all unclean, from this day on, all is clean and they would be blessed.

|| Fourth message, the same date after the third message (2:20-23). God promised to make Zerubbabel a signet ring as a token of God's choice of him. A signet ring is a token of authority and/or nobility. Zerubbabel would be in the ancestral lineage of the Messiah to come and it happened (Matthew 1:12-13).

Summing Up

The book urges and motivates the people to shake away their sluggard and me-first mindset to rebuild the temple. They listened to Haggai and completed it in four years. Their dedication was not in vain because their leader, Zerubbabel, was included in the ancestral lineage of the Messiah to come.

Back to TOC . . . . . . . . . Back to Top

Zechariah

Background

The book is named after prophet Zechariah. He was a grandson of Iddo (1:1) who was of the priest family and was among those who returned from exile led by Zerubbabel (Nehemiah 12:1, 16). Zechariah began his prophetic mission when Haggai delivered his second message in 520 B.C. His mission continued after the completion of the temple.

What Is Zechariah About?

The book is part of God's story of redemption, focusing specially on the chosen people. Its scope stretches from the rebuilding of the temple to the future second coming of the Messiah. Many will find Zechariah's book difficult to read because much of it is written in cryptic language concerning future things. However, this book is widely quoted in the NT which will help us in understanding the book.

The book is made up of three sets of prophetic messages:

(1) The first set of messages (chapters 1-8) begins with eight visions at night. Then they leap forward to the other sets of messages.

(2) The second set of messages (chapters 9-11) cover biblical events after the temple is completed. Key features of these events are concerned with the coming and rejection of the Messiah.

(3) The third set of messages is about things to come at the end-time (chapters 12-14).

Section by Section

1:1-6:8 The Eight Night Visions

The night visions portray the situation of the land of the Israelites under God's control. The people are urged to return to God and God would return to them (1:3). The eight night visions are:

(1) A man on a horse (1:7-17). The patrol announces that all is peaceful and quiet (1:11).

(2) The four horns (1:18-21). They are the nations which scattered the people of Jerusalem and Judah. Now they themselves are terrified.

(3) A man with a measuring line (2:1-13). It signifies that Jerusalem would be re-inhabited again.

(4) Satan accuses the high priest Joshua. God rebukes Satan (3:1-10). Note the exposed trait of Satan.

(5) A golden lampstand and olive trees (4:1-14). God shows Zerubbabel that God would lead him through the rebuilding work.

(6) A flying scroll (5:1-4). It signifies that curse would come down on evil doers.

(7) A wicked woman inside a covered ephah (5:5-11). (An ephah was for measuring grain volume.) It signifies that wickedness is consigned to Shinar, regarded as an anti-God centre in ancient Babylon.

(8) Four chariots drawn by horses (6:1-8). They are sent to appease God's wrath.

6:9-15 Symbolic Crowning of Joshua, the High Priest

The crowning symbolically signifies that the office of the king (that is, the crown) and the office of the high priest would both be taken up by the "Branch," a name standing for the Messiah.

7:1-8:23 God's Promise to Renew the Returnees

A message delivered on the 4th year of Darius on the 4th day in the 9th month. It encourages the people to do good and God would care for them. God's anger on them in the past is now over.

9:1-11:17 Prophecy on the First Coming of the Messiah

This prophecy is set in the background of peace, freedom, rich harvest for the returnees and God would be against the neighbouring nations. God exhorts his people to rejoice because their king, humble and mounted on a donkey, endowed with salvation, is coming (9:9; 10:1-12). (See Matthew 21:5; John 12:15.)

But the rotten condition of the people is getting worse so God would not want to shepherd them but ask Zechariah to be the shepherd (symbolically?) (11:4-6). At that point, three dramatic acts are played out. (1) The substitute shepherd is annoyed by the worthless shepherds and he cuts one of his shepherding staffs (Favour) to signal that God would be withholding blessing (11:7-11). (2) The people are tired of the shepherd also and get rid of him with thirty pieces of silver (11:12-13). (See Matthew 27:3-10.) (3) The shepherd cuts the other staff (Union) (11:14) to signal calamitous internal dissension (11:1-3, 15-17).

12:1-14:21 Prophecy on Things to Come "in That Day"

"In that day" signals that the time is near or at the end of God's redemption program. Some of the notable things to happen would be: Deep remorse among the Israelites for having slain their Messiah on his first coming (12:10-14); absolutely no idols any more (13:2-6); perishing of unrepentant Israelites and refining of the remnant (13:7-9); final fierce battle of the Lord against nations (14:1-8); God the Messiah would be King over all the earth (14:9-20). Pagan people would be barred (14:21).

Summing Up

The book of Zechariah starts as an encouragement for the returnees to rebuild the temple. Then it expands to reveal things to come especially concerning the Messiah, to let the returnees see the great glory and joy to come and be encouraged to return to God. The prophesied first coming of the Messiah already actually happened and he is Jesus of Nazareth; his second coming is yet to happen.

Back to TOC . . . . . . . . . Back to Top

Malachi

Background

It is not certain who writes the book of Malachi. The word "Malachi" can mean "messenger" or it can be the name of a person. Nevertheless, the divine authority of the book is indisputable because Jesus Christ has made reference to Malachi 4:5 in his dialogue with the crowds (Matthew 11:10-14).

There is no historical information in the book to help ascertaining its background. However, subject matters in the book such as unworthy priesthood, marital issues and negligence in making offerings to the temple, suggest that the book may have been written in Nehemiah's time (c. 440-430 B.C.).

What Is Malachi About?

The messages are written to the people of Israel who returned from exile (1:1). At the time several turning points in their history come into play: The temple is rebuilt; the wall of Jerusalem is repaired; the political and social condition is fairly stable. However, the rich blessings proclaimed by the LORD and the prophets appear elusive. People began to doubt about the faithfulness of God's loving care. The book aims to address these issues. They are written in a debate style in this form:

(1) An opening note (The people's attitude outwardly expressed or observed in their hearts by God). (2) God presenting the facts. (3) God setting the right way for them to follow.

Section by Section

1:1-5 Issue 1: Resentment at God

The people's query: How have you (God) loved us?

The facts: Compare God's treatment of Israel and Edom. Are not Esau and Jacob twin brothers? Yet note the preferential treatment for Israel (descendants of Jacob).

God's reminder: You will continue to see this choice of God and praise God.

1:6-2:9 Issue 2: Unworthy Priesthood

The priests' refutation: How have we (priests) despised your name?

The facts: In the offering of blemished animals and stale produce to God; in obtaining the offerings through picking people's pockets.

God's reminder: If they do not do what Levi would do, they would be despised and abased.

2:10-16 Issue 3: Grievances in Marital Matters

The guilt of the people: Profaning the sanctuary of the LORD (marriage is a sacred act instituted by God).

The facts: Marrying foreign pagan women instead of women of Israel; dealing treacherously with one's wife of youth, causing her tears to cover the altar; divorcing one's wife.

God's reminder: Such things should not have happened. These acts are cause for offenders being cut off from the relationship with God. Take heed and do not deal treacherously!

2:17-3:6 Issue 4: The LORD's Purifier to Come

The people: How have we wearied you (God)?

The facts: People make scornful representation that God sees evil doers good and delights in them.

God's reminder: Behold! God's messenger will purify the people with potent soap and clean out evil doers. God will always remain faithful to the relationship with his people.

3:7-12 Issue 5: Retorting God about Robbing God

The people: What is wrong in us? How shall we return?

The facts: The people's negligence in making offerings to the temple is robbing God.

God's reminder: Test God to see if you do the right thing in offering, will not God open the window of heaven and pour out an overflowing blessing for you?

3:13-4:3 Issue 6: Arrogance against God

The people: What have we spoken against you?

The facts: The people's scornful murmuring - vain to serve God; no profit to keep his charge; grievous life!

God's reminder: God will remember both good and evil deeds. Choose to do righteousness and serve God. See the consequences for yourselves.

4:4-6 The Law and (the Second) Elijah

A concluding message: In maintaining the right relationship with God, there is no escape from doing God's law as handed down through Moses, and the need to receive the One (the Messiah) who would come after the herald of (the second) Elijah - John the Baptist. He will restore broken relationships.

Summing Up

The issues dealt with in the book of Malachi are not confined to the Israelites. There are similar issues among all followers of God in every generation and every land. So the messages of Malachi are for all..

Back to TOC . . . . . . . . . Back to Top

From the Old Testament to the New Testament

The Old Testament covers the first stage of God's redemption plan from the beginning of history to the birth of Christ. God's redemption is to nullify the curse of the fall in Eden instigated by Satan and to renew the ruined creation. Redemption is seen very early on in the saving of Noah's family from the great flood.

The redemption plan has gone through monumental phases such as God calling Abraham to leave his homeland Ur and move into the Promised Land (Canaan); the Exodus; the kingdom ages; the exile and return of the people of God. The OT age is meant to be the preparatory stage of the redemption plan. The books of the OT progressively reveal that the redemption will be undertaken by God's anointed, that is, the Messiah (in Hebrew) or the Christ (in Greek). His identity is also progressively unveiled.

In due time, which was a very dark moment in Israel's history, the Messiah was born (Matthew 1:18). His birth ushered in the second (and final) stage of the plan which will be fully accomplished at the end-time.

The New Testament proclaims the good news of Christ's birth and reveals the framework for implementing the plan. By reading the OT and the NT in the light of each other, we shall see that the outlook, substance and ultimate purpose of God's redemption plan are radically changed from the OT to the NT and yet the root of all these is still in the OT. The God of the Bible is the same all the time.

The first four books of the NT are called the gospels of Jesus Christ. The remaining books elaborate on the principles and the working of the gospel. The word "gospel" is a translation of the Greek word for "good news" used in the gospel books. In old English the spelling was "god" (= "good") + "spel" (= "message"). Gradually the old English evolved into the present spelling.

Back to TOC

The Gospel according to Matthew

Background

The author of Matthew's gospel has long been attributed to Matthew who was one of the 12 apostles of Christ and was formerly a tax collector of the Roman government. Mathew's book is one of the four gospel books on Christ. The other three are by Mark, Luke and John. It does not mean that Christ has four gospels. He has only one and that is covered by the four gospel books. Each gospel book gives an account of Christ's gospel according to the perspective and insight of the author. This diversity of authorship, under the superintending hand of the Holy Spirit, has the advantage of catering to different needs of the readership and yet maintaining harmony of the gospel story within the four books..

What Is Matthew About?

Matthew's gospel is intended to introduce Jesus the Messiah to Jewish readers. He begins his book with a Jewish genealogy of Jesus of Nazareth to stake out Christ's Jewish root. In addition, he quotes from OT texts extensively to give proof that Jesus of Nazareth is indeed the Messiah promised in the OT.

But Matthew is not biased against gentile people. His gospel makes a point that Christ's public mission begins and ends in Galilee, a land with a large gentile population. Also, Christ's final instruction to his disciples before he ascended into heaven is to go and bring the gospel to the world (28:16-20).

Matthew's book is narrated in two main blocks of materials: (1) Christ's acts that demonstrate that he is indeed the promised Messiah, and (2) Christ's proclamation of the arrival of the kingdom of God, his teachings of what the kingdom is like, and how people can enter into it. The overall objective of Matthew's gospel is to urge people to see and embrace the Messiah and his kingdom.

The content of the book is comprehensive and well organized. The messages have depth and are thought-provoking. The text is neat and easy to follow. However, note that Christ's teaching is not all plain prose. There is literary flair here and there for the purpose of emphasis, illustration or calling for attention. So you will need to watch out whether you are reading a prose, a metaphor, a fictitious illustration, a hyperbole or a parable and understand it accordingly.

Section by Section

1:1-4:25 Jesus' Birth and Introductory Events

In chapter 1 Matthew carefully traces Jesus' birth and genealogy and in chapter 2 he records the details of Joseph's family fleeing to Egypt. Matthew's point is that this Jesus is the Messiah promised and prophesied in the OT. He quotes the relevant OT passages (1:21-23; 2:15, 17-18, 23). Jesus is not an impostor; he is not invented by religious promoters; and he did not come because of an after-thought of God to send an impromptu Messiah to patch up the Israelites' failure in the OT.

Here is a first sign of Jesus' fulfilment as the biblical "Son of man." He insists to be baptized "to fulfil all righteousness" (3:15). Then another greater and more important sign. He was led by the Holy Spirit into temptation by Satan (4:1). In this episode he showed that he obeyed God's word in the OT and successfully used the teachings in Deuteronomy 6 and 8 to fend off Satan's attack. This episode also demonstrates Satan's daring and untiring usurping of God using a human (Jesus) and only this God-human Jesus can break Satan's power.

5:1-7:29 Jesus' Teaching: Proclamation of the Kingdom of God

Christ's coming is to open the gate of the kingdom of God for people to enter in. So his first teaching is on proclaiming the arrival of the kingdom and laying out the standard of life in the kingdom.

He begins by instilling a new mindset and a new outlook for his hearers by re-defining OT teachings on blessedness (5:3-12), setting a new mandate for disciples to be light and salt in the world (5:13-19) and emphasizing the righteousness required for entering the kingdom (5:20). He has the divine authority to "update" God's law!.

Then he elaborates on the new standard (5:21-7:12): The need to cultivate peaceful relationship; trustworthiness; love for enemies; true piety and sincere giving of alms; humility towards God and dependence on him; faithful stewardship in managing and using of God's gifts; dealing with life problems by learning to put trust and hope in God. An important point in the changes is that these changes are not to abrogate the OT law, commandments, and spirit of worship, but to enlarge and elevate them to new heights and horizon to make them befitting as standards of the eternal kingdom where the Holy Spirit will guide God's children (5:17-20).

How to live out the new standards while the disciples are still living in the world? This life is the training ground. Learn to make choices (7:13-14); build on a firm foundation (7:24-27). The fruit of efforts will show and cannot be hidden (7:15-23). The empowerment will come from him, and not like the hollow talks of the scribes (7:28-29).

8:1-10:42 The Teaching Manifested in Actions

Chapters 8 and 9 narrate a long series of actions by Christ. They exhibit evidence of his divine power and authority and his personal empathy towards those who suffer in this sin-laden world. He sets them free. But the Pharisees are resentful. In later chapters, you will read more about them. These conflicting circumstances are good training grounds for the disciples to learn what it is to follow him. So he gives them instructions and then dispatches them to real-life practice (10:5-42).

11:1-12:50 A Contrast: Obedience vs. Unbelief and Impenitence

The Messiah treats people according to their attitude towards his mission. Note the kindness and understanding he has for John the Baptist in John's difficult moments. He publicly reaffirms John's greatness as God's prophet (11:11-15). In contrast, he tersely disapproves the critical people and unrepentant cities (11:16-24). Then he invites the weary and heavy-laden to come for his rest (11:28-30).

Meanwhile, the Pharisees have become increasingly hostile to him over the issue of his acts of mercy done on the Sabbath. Their blindness is driving them to the edge of unforgivable sin (12:31-32, 45). They reject the light of the Holy Spirit that enables people to see and receive the Messiah, so they will not see nor receive Jesus as the Messiah; they set their own destiny to perishing.

13:1-18:35 Jesus' Mission amid Increasing Opposition

The unreceptive attitude of the people (13:10-17) is foreseen in Isaiah's prophecy (Isaiah 6:9), so Jesus the Messiah teaches in a changed approach - using parables. He tells seven parables in chapter 13 about screening and separating unbelievers and believers in the day of God's reckoning. He interprets the parables for his disciples. Two miracles follow and they demonstrate his deity once more (chapter 14). Resistors now effectively shut themselves from his teachings because they will not understand the parables without interpretation.

The hostile attitude of the Pharisees is again in spotlight. In chapter 15, this hostility is contrasted with the a humble, unshakable desire of a Phoenician woman (a gentile) pleading for the Messiah's mercy and she receives it. In chapter 16, it is contrasted with Peter's confession that Jesus is "the Son of the living God." In response, the Master tells the disciples two deeper "secrets": He would be killed (16:21) and they need to be prepared in following him because discipleship is costly (16:24-26). The transfiguration (chapter 17) adds a sense of imminence of the coming of these "secret" things.

But in human weakness the disciples were soon detracted from the deeper things and jostled for greatness among themselves (18:1). Their Master then gave them a long lesson that pointed out what is most valued and of greatest concern in God's kingdom (18:3-35).

19:1-25:46 Too Prejudiced or Too Complacent to Receive the Messiah?

This last portion of Christ's mission takes place on his journey from Galilee to Judea and then to Jerusalem (19:1; 21:1). Matthew narrates it in four parcels.

(1) No place in the kingdom for the proud and the servant of wealth (19:1-22). In their pride the Pharisees continue to challenge Jesus the Messiah. Christ makes it known that only child-like people may enter his kingdom (19:14). The rich young ruler wants to seek God's kingdom but he is handicapped by his wealth (19:16-22). While Peter marvels at this saying of their Master, he has an antidote for them (19:27-20:28).

(2) It is a travesty that after the Master foretells his disciples one more time about his imminent death and resurrection (20:18-19), they turn around to seek elevation in position (20:20-21). What a contrast Matthew puts here: a blind man regains his sight after Christ's healing (20:29-34). What an irony!

(3) Christ's entry into Jerusalem. How rapidly a festive welcome to the king (21:1-11) turns into hostile rejection and challenge (21:15-46). But this is foreseen in the OT (Zechariah 9:9; 11:12.) In this hostile atmosphere, Jesus Christ tells three parables which are a veiled warning to the chief priest and the Pharisees: About true repentance (21:28-32); the evil murder of the landlord's son by his servants (21:33-46); and the guest who has no respect for the king's invitation to the marriage feast (22:1-14).

(4) Woe to the Pharisees and warning of continued unpreparedness (23:1-25:46).

26:1-28:20 The Trial, Crucifixion and Resurrection of Christ

Note who orchestrated the trial and crucifixion of Jesus the Messiah (26:1-5, 57-66; 27:20). Are they not the people who held high positions in the service of God? But God has allowed this occasion to happen to fulfil OT prophecies (Isaiah 53; Zechariah 11:11-13; 13:7).

The veil in the temple was torn into two when Christ died. It is a sign that the forbidden access to the holy of holies in OT (Exodus 26:33) was now taken down. Then on the first day of the week Christ was raised from the dead by God. Christ has accomplished his redemption of Adam's race. The mission of evangelizing the world began (28:19-20).

Summing Up

Matthew's gospel not merely provides an account of the gospel of Jesus Christ. It is rich in pointing out the significance of accepting and rejecting Christ's gospel. It also brings out the essence of the standard of life in the new eternal kingdom of God.

Back to TOC . . . . . . . . . Back to Top

The Gospel according to Mark

Background

The gospel according to Mark is written by John Mark. His mother, Mary, was among the inner circle of the apostles (Acts 12:12). When Barnabas and Saul (known later as Paul) returned to Antioch from Jerusalem after delivering a gift of relief of famine, they took Mark with them (Acts 11:27-29; 12:25). Mark was also with them on their first missionary journey for a short time (Acts 13:1-5, 13). In later years Mark was apparently a close associate with Paul (Colossians 4:10; 2 Timothy 4:11). He was also with Peter who called him his "son" (1 Peter 5:13). So Mark had firsthand source of materials for writing his book.

What Is Mark About?

Nearly all of the events and teachings of Christ in Mark's book are also covered by the gospel of Matthew. But we need not consider reading Mark's gospel as a mere repetition of Matthew's, because each book is written with the writer's purpose and perspectives.

Mark presents his gospel in 16 short chapters. They are written in short passages focusing on Christ's actions rather than his teachings. His writing style is straightforward, rustic and staccato. This makes the narration vivid, real and believable. Therefore, his book is most suitable for introducing the gospel to people who have little prior biblical knowledge or Jewish religious background.

Section by Section

1:1-15 Purpose of Mark's Gospel

Note that the purpose of the book is stated right at the first verse, with an amplification that Jesus is the Son of God. Then Mark adds weight to the declaration with prophecies (1:2-3) from Malachi and Isaiah, and the testimony of John the Baptist (1:4-8). Therefore the declaration compels us to reflect on what the gospel should mean to us and what we are aiming at when we introduce the gospel to others.

1:16-3:35 Christ's Early Mission and Public Reactions

This section gives a brief account of the impact of Christ in the early days of his mission. First, the unclean spirits. There were many of them, for example 1:23-26; 3:11-12. They are exposed involuntarily because they cannot hide themselves in the presence of the power of deity of Christ. Second, the crowds who have incurable illnesses that only Christ can make them whole again (1:40; 2:3; 3:5). Third, the disciples whom Christ called to follow him (2:14; 3:13-19). Fourth, the Pharisees and scribes who are deeply offended because Christ does not follow their religious tradition (2:16; 3:6, 22). These are typical groups that Christ will encounter later on in his mission.

4:1-6:56 Parables and Divine Power of Christ; Attitude of the Public

Following the many miraculous healing acts in compassion, Christ now teaches the crowds about the kingdom of God. However, he teaches them in parables, not in direct language. Then he explains the parables privately to his disciples (4:10-11, 33-34). Why does he teach in such a way? Note his reason (4:24-25). That is a key principle regarding the attitude required of hearers of God's word.

After the parables Mark narrates stories that demonstrate Christ's divine power. (1) Stilling of the sea (4:35-41). (2) Driving out demons from a man in Gerasenes (5:1-20). Note the awesome change in the man before and after the incident (5:5, 15). (3) Christ feeds a crowd of 5,000 (6:33-44). (4) Christ walks on the sea (6:45-52). Yet most people are too blind to see who Jesus of Nazareth is. His home town Nazareth despises him (6:1-6); king Herod has a wary moment and then ignores him (6:14-29). Nevertheless a few individuals have faith to trust him (5:22-24, 25-34, 35-42).

7:1-10:52 Incessant Resistance and Indifference to Christ's Mission

The resistance and indifference we have seen continue in three more cycles in similar patterns.

Cycle 1. The challenge of Pharisees and the scribes (7:1-23). They are rebuked by Christ that their problem arises from a problem in their hearts. Contrasting to the Pharisees is the faith of the Phoenician woman and the deaf man (7:24-35) and Peter's acknowledgement that Jesus is the Christ (8:29). There, then, Christ reveals his coming suffering and death (8:31-32).

Cycle 2. Peter pleads with his Master not to go through the suffering (8:33). But the transfiguration (9:2-13) teaches Peter that God's will on Christ's death cannot be thwarted. In the meantime, the disciples try to drive out demons by their own efforts and fail (9:14-29). At this point Christ foretells the disciples for a second time of his coming suffering and death (9:31-32).

Cycle 3. The resistance of the Pharisees intensifies (10:2ff); the rich young man is blinded by his willingness to be enslaved by wealth (10:17ff) and Peter's misgiving of thanklessness for following the Master (10:28ff). Christ foretells the disciples a third time of his coming suffering and death (10:33-34). Are the disciples listening? No. They jostle among themselves for greatness again! (10:37). So the Master gives them a long lesson of servanthood and reminds them to see the example of their Master (10:45). And yet in this darkness a blind beggar Bartimaeus cries out to Christ in faith and he receives sight from him! (10:46-52).

These incidents reflect the strength of the grip of the power of darkness on human people.

11:1-13:37 Final Days of Christ's Public Mission

Now Christ arrives at Jerusalem after a long journey through Galilee and the regions. Note the initial enthusiastic welcome to him as the promised king to revive the glorious kingdom of David (11:7-10). But the people are mistaken. His kingdom is not in this world; he came to die as a ransom for many (10:45).

He immediately clears away the merchants in the temple court and reprimands them (11:15-18). This sweeping action angers the temple officials (11:28). Christ tells them a parable of the evil servants of a landlord (12:1-11). The parable is a veiled exposure of the evil plan that the religious leaders would do to him a few days later.

Finally he pronounces a series of warnings of coming tribulations in the end-time (chapter 13) and ends his message with a reminder to all: "Be on the alert!" (13:37).

14:1-16:8 Trial, Insult, Crucifixion and Resurrection of Jesus the Christ

All that happen to Christ in these last chapters are not unexpected. They have been foretold by Christ himself three times and in prophecies, the most notable is Isaiah 53. The fulfilment of these prophecies and the resurrection of Jesus testify that Jesus of Nazareth is the Redeemer promised by God. He is the One who will redeem every one who repents and turns back to God. Note the observation and exclamation of the centurion "when he saw the way he (Christ) breathed his last" (15:39). Jesus of Nazareth is, indeed, the One whom Mark proclaims at the beginning of the gospel.

(PS: Mark 16:9-20 are not found in the oldest manuscripts. They were probably added by later editors.)

Summing Up

Mark tells us how God's redemption is accomplished by Christ. He tells the story of Christ through straightforward narrations of his teachings, acts of mercy for suffering people, and miracles which demonstrate his deity and divine power. The book also displays the reactions of the multitude of people who have seen and heard Christ's acts and messages and yet choose not to accept him as their Saviour. But there are a few among the multitude who have received him. So Mark's story is about knowing Christ and what do we do with him after the story.

Back to TOC . . . . . . . . . Back to Top

The Gospel according to Luke

Background

The author of this gospel book is not named but he can be identified from this gospel and the book of Acts. First, the two books are written by the same person (Luke 1:3; Acts 1:1), Second, judging from the writing, he was probably an educated person, Greek-speaking and a long-time associate of Paul so that he had the opportunities to collect enough details for writing the Acts. The person who fits this profile is Luke, the physician, mentioned in Colossians 4:14; 2 Timothy 4:11; Philemon 24.

From Luke 1:3 and Acts 1:1, we notice that the two books are written for a person named Theophilus. As Luke addressed him with a salutation of "Excellency," he was probably a government high official or a person in high social standing who commissioned the writing projects. It is likely that the gospel and the missionary work began to draw interest in the Roman world so that Theophilus had the impetus to be the patron of the writing projects.

What Is Luke About?

Luke states in 1:3-4 that his gospel book aims to be accurate, trustworthy and complete. Accordingly, a characteristic of the writing is the author's attention to the detail of facts. This emphasis is very important, otherwise our belief in the gospel would be in vain and the consequence would be deadly.

The core materials of the gospel are also covered by Matthew's and Mark's. What stands out in Luke's gospel is Luke's special attention to certain subject matters while keeping the overall scope and purpose of the gospel intact. Luke emphasizes: (1) The gospel door is fully open to gentile people. Notwithstanding this, however, God still has first love for his chosen people, the Israelites, and God's redemption is, as Christ says, "of the Jews" (John 4:22). (2) The Messiah's mission has a human touch, especially for the poor, the weak, the social rejects and those who are lost to God. (3) Genuine faith, obedience and devotion to God are imperative for discipleship.

Section by Section

1:1-4 Background and Purpose of the Gospel Book

See discussion above.

1:5-4:13 The Preparatory Days

The angelic appearances and messages to Zacharias (1:8-20) and Mary (1:26-28, 31-33) show the solemnity and significance of the births of John the Baptist and Jesus of Nazareth. These proclamations were fulfilled right before the eyes of the two families. Not a small thing.

Christ's genealogy (3:23-38), unlike that in Matthew's gospel, traces back to Adam. This genealogy emphasizes the dual essence of Christ: both God and human being. He needed to be born with flesh and blood in order to be the Redeemer of the human race.

4:14-13:21 Christ's Public Mission in Galilee and Surrounding Region

Christ chooses the synagogue and reading of Isaiah 61:1-2 to inaugurate his public mission. In this way, he makes plain that God's redemption is rooted in the OT (Israel). Note that he omits to read "and the day of vengeance of our God." Why? Because his mission is to seek and save those who are lost. God's judgment would come on the "last day." How precisely he handles God's word!

He performs many miracles of healing, driving out of demons and subduing the sea. No doubt these acts are to authenticate his deity, divine authority and power, but he never detaches his acts from his loving kindness and empathy for people. Here are a few examples. His tender touch (literally) on the sick people one by one as he healed them while the sun was already setting (4:40-41); when some desperate people ripped open the roof of a house to lower their paralyzed friend in front of Christ, he showed understanding for their drastic act and healed the man and forgave his sins too (5:17-20); at the gate of the city of Nain, he reversed the heart-breaking hopelessness of a widow over the death of her only son (7:11-15).

He makes friends with sinners and social rejects. He willingly went for the feast given by Levi (that is, Matthew) (5:27-32). Some other tax collectors were there too. Note that tax collectors were hated by people generally because they were corrupt and were serving the hated Roman government. Why did he do this? See his reason in 5:32. Now here are two more examples. In one case, he commended the despised woman who wept and anointed Christ's feet at a reception given by a Pharisee (7:36-50). In the other, he replied to an expert in Moses' law what a "neighbour" should mean and illustrated what genuine kindness to a neighbour should amount to by telling him the story of the Good Samaritan (10:30-37).

He spends much time teaching his disciples what it takes to be his disciples. He covers a wide range of life areas: The need of genuine renewal in the spirit (5:36-39); to have a teachable heart (8:5-15); to be fruitful in God's service (8:16-18); to be committed to follow the Master through thick and thin (9:57-62); to be persistent in prayer (11:1-13); to be wise and not covetous in earthly wealth and to trust in God's care in trying times (12:13-34).

But his kindness does not endorse self-righteousness. In wrapping up his mission in Galilee, he gives a stern warning to people who do not see their own wrongs but see others' wrongs as deserving God's wrath. He says, "I tell you, no, but unless you repent, you will all likewise perish" (13:5).

13:22-19:27 Christ on the Way to Jerusalem

This section focuses more on Christ's teaching than on miraculous acts as he was approaching the most critical task of his mission - To offer himself as the sacrifice in redeeming people. The main thrust of this section is:

(1) Messages of the kingdom of God: He urges people to enter the narrow gate and do so before it is too late (13:24-30); he deplores people's disinterest in God's kingdom (14:16-24) and reminds intending believers to count the cost of following him (14:26-35); he warns those who are deadly complacent (16:19-31) and the self-righteous (18:9-14).

(2) Messages on the joy of lost souls coming home: Parables of the lost sheep, the lost coin and the prodigal son (chapter 15). Read the moving words in the third story, "But while he was still a long way off, his father ran and embraced him and kissed him" (15:20).

(3) Messages on discipleship: The need to be faithful and fruitful stewards of God (16:1-13); warning of being stumbling blocks (17:1-4); to be persistent in prayer (18:1-8)

This section concludes with the happy occasion of Zaccheus' response to Christ's call and followed him (19:1-10).

19:28-24:53 The Arrest, Trial, Crucifixion and Resurrection of Christ

Christ's entry into Jerusalem ignites a series of confrontation with the religious establishment (20:1-8, 19-26, 27-33). How does he see their challenges? He tells them a parable of the evil servants who plot to murder the son of the landlord. It is a veiled exposure of the religious leaders' evil plan to kill him (20:9-18). In contrast, he observes a poor widow's offering of pittance and he commends her (21:1-4).

Finally, he gives a long message of the tribulations to come in the last days, and urges people to be prepared (21:10-36).

Then the Passover is approaching (22:1-46) and Christ's hours of suffering are coming. But the gospel books do not consider these events as defeat of Christ nor failure of God's redemption plan. Luke in particular notes down an episode in the crucifixion scene. The hopeless, dying convict saw the truth in Christ in his last moment and he pleaded Christ to redeem him. Christ on the cross is still God the Redeemer. He exercised his divine authority to grant forgiveness to the convict and received him into his eternal kingdom (23:39-43). That is the decisive and vital decision for the dying convict.

After resurrection, he chose to meet two disciples on the road of Emmaus (24:13-27). He gave them a lesson of OT about the promised Messiah. That is the Redeemer to whom all disciples have been called to follow. He loves, he cares and he will be with them through eternity.

Summing Up

The gospel of Luke presents not only the spiritual side of Christ as the Redeemer. It is filled with small details of Christ's human touch on individuals who are hopeless and helpless in suffering; the poor; the social outcasts; the weak and helpless women, widows and children. These people on coming to him have a first taste of the warmth and love of the God who sacrifices himself for all who repent and seek forgiveness and the eternal home in him.

Back to TOC . . . . . . . . . Back to Top

The Gospel according to John

Background

It is generally accepted that the author of this gospel book is John the apostle. He himself has actually pointed this out in 21:20, 24. John was one of the first disciples called by Christ (Matthew 4:18-22). He is also the author of 1, 2, 3 John and Revelation of the Bible.

What Is John About?

The Gospel according to John is very different in substance and writing style from the set of gospel books by Matthew, Mark and Luke, The set of three proclaims the gospel of Jesus Christ with a focus on what the gospel is and how it is brought to the world by Jesus the Messiah. John's gospel draws out the underlying truths of the gospel and expounds them for people to see what the truths are that make God's redemption trustworthy and vital, and what these truths will bring about to their lives in a new relationship with Christ Jesus, their Redeemer. This purpose of the gospel is stated in 20:30-31.

John's gospel, therefore, dwells on these subject areas most prominently: The deity of Jesus although he was born of flesh and blood; his Messiahship; his relationship with God his Father who sent him on the redemptive mission; the essence and outworking of the eternal life which Christ would bestow on every believer; the implications of Christ being the Light, the Truth, and the Way of life that should concern everyone in the world; the relationship of disciples with their Lord, with one another and with the people of the world at large; and looking ahead in the eternal life.

Occasionally John's writing style is a little bumpy so that readers will have to pause for a moment to flatten the kink. Two such rough spots may be noted. One is that he sometimes uses puzzling language. 1:1 and 8:31 are examples. Another rough spot is that the text sometimes may seem disconnected. One example is the transition from 3:30 to 3:31. Who is speaking in 3:31-36? The Baptist or a reflection of the author John? Another example is the transition from chapter 9 to chapter 10. But these distractions are nothing compared with the highly valuable dissertation of the book. You read it and you have a foundation of redemptive faith built on solid rock.

Section by Section

1:1-34 Introductory Declaration and Testimony for Jesus the Christ

The introductory declaration (1:1-18) is short but forceful and loaded with significance. Like Genesis, it begins with the phrase "In the beginning." It is a sweeping assertion that the renewed creation is brought about by Christ's redemptive work and it is rooted in God just as the original creation is.

The word "Word" in reference to Jesus the Christ is deliberate. In Greek, it can mean "expression." Interpreted, therefore, the "Word" means that Jesus is the tangible "form" of God to whom human people can relate and he is deity as much as God is. This interpretation agrees with 1:18.

1:3-4 mention two crucial attributes of God and they are in Christ likewise: Life and light. Note how these attributes are of great concern to every human person. John dwells on them again later.

1:3 nails down the biblical truth of who created the world: God or Christ? The crux of the interpretation is in the word "through." That means God the Father initiated the creation plan and God the Son was the Agent to bring the world into being.

Now we come to a little bump of John's writing. We do not know why he writes 1:6-8 to interrupt the flow of text, except, perhaps, John wants to emphasize that the Baptist is not the Light, but Christ is. We can skip it and read on 1:9-18. Note three important elements are introduced here: eternal life, grace and truth.

1:19-34 is the testimony of John the Baptist for Jesus. Note his emphasis: his role is as a witness only; the highness is of Jesus the Messiah; and his witness is based on the affirmation of the Holy Spirit (1:33).

1:35-2:25 Beginning of Christ's Public Mission

1:35-42 is a transition from John the Baptist's testimony to Christ's mission. It ends in showing that the Baptist guided his disciples to follow Jesus. What a great servant he was. Note that this occasion is not the same as Christ calling individuals as disciples to follow him (Matthew 4:18-22).

Christ performs two initial acts. The first one, turning water into wine at Cana of Galilee demonstrates his deity and divine power. The second one, cleansing of the temple court from merchants, demonstrates his divine ownership of the temple and he would not allow it to be profaned.

3:1-36 Eternal Life in Christ

The visit of NIcodemus with Christ and their dialogue are covered by 3:1-21. Note the passionate and earnest questions and answers. Finally, Christ reminds Nicodemus of the historical story of the bronze serpent in Exodus time (Numbers 21:9) to help him understand how to believe and have life. Nicodemus did not understand it at that moment, but he obviously continued to ponder over it in later days. He is mentioned again in 7:50.

John the Baptist is faithful in his testimony for Christ to the end (3:22-30). In his last testimony John expressed his wish for Christ to increase (3:28-30). Christ commended him (Matthew 11:9-11).

The subject of eternal life is too vital to be set aside after both Nicodemus and John disappear from the scene. The situation triggers the deep reflection of John the author on the significance of what Christ and the Baptist have said about eternal life (3:31-36).

4:1-54 Life Received through Believing in Christ

The two happenings covered by this section are both concerned with receiving life through believing in Christ (4:1-45, 46-54). In the first case, note how Christ leads the woman of Samaria step by step to see her need for God's redemption and realize that the speaker before her is the Messiah. Then note how the Samaritans of the town come to believe in him because they now know him firsthand (4:41-42).

5:1-47 Truth Concerning God the Father and God the Son

Again, the Jews took offence not only because Christ healed a man lame for 38 years on the Sabbath, but he also called God his Father, making himself equal with God (5:1-18). Their hostility led to Christ giving them a long message proclaiming his divine authority to do good work on the Sabbath (5:19-47). He also declared his loving relationship with God in terms of Father and Son (5:19-20); the equality and harmony between them so much so that he, the Son, had authority to judge and to give life as did the Father (5:21-22). Note his emphasis on the imperative of honouring both the Father and the Son and the consequence of having or not having this attitude (5:23-24). He then elaborates the points (5:25-47).

6:1-71 Christ the Bread of Eternal Life

Christ's miraculous feeding of 5,000 people sets the stage for the long message in this section (6:22-66). The crowd's desire was to have a free meal again but Christ urged them to seek the imperishable food from him which would lead to eternal life (6:27). As the crowd was not interested in that kind of food, he amplified his words by speaking metaphorically something even harder for them to hear but was truth: To eat his flesh and to drink his blood so that the person who did so would have his (Christ's) life (6:43-51). At this point his message turned the crowd away and followed him no more (6:60, 66). However, when the Master asked his disciples what would they choose, they answered resolutely that they would continue to follow him. Why? Peter had an answer on behalf of the disciples (6:68-69). The contrast between genuine and fair-weather followers stands out under the test.

7:1-52 The Messiah Not Welcome in Thanksgiving Celebrations

It was festival time. When Christ appeared during the height of the festival and invited the crowd to come to him for the flowing water of the Spirit (7:37-38), the religious leaders attempted to seize him but was not successful. Their failed attempt brought even greater division and debate among the leaders (7:40-49). When Nicodemus (See chapter 3) urged them to handle the matter according to the Law (as laid down at Exodus), they jeered at the suggestion. Their reference to Galilee was a sniping at Christ that he was an impostor because he, being born in Galilee, could not be a true prophet of God (7:52). (The leaders have mistaken themselves. Christ was born in Bethlehem of Judah, not in Galilee.) Their minds were dead-set against him. The subdued refrain at 1:10-11 was still fallen onto deaf ears.

(PS: Early manuscripts do not have 7:53-8:11.)

8:12-10:42 Christ the Light, the Truth, and the Son of God

This section is an account of the intensifying hostility of the Jews against Jesus the Christ. Chapter 8 states the arguments and counter-arguments summarily. Christ claimed to be the Son of God (hence his deity) and have a oneness relationship with God his Father. On this basis, he claimed to be the Light and the Truth of life. The stark difference between having or not having this Light was pointed out (8:12ff); and likewise on having or not having the Truth (8:32ff). The Jews were particularly irate by the suggestion that they were slaves. They were very proud to be descendants of Abraham, a highly esteemed free man. They did not think of the slavery mentioned by Christ was to mean slavery under the power of sin. They fought back violently by throwing stones at him (8:59).

Chapter 9 plays out a great irony of seeing vs. blindness in things of God. The man who was born blind but healed by Christ silenced the educated religious leaders single-handedly in their dispute about who Jesus is - God and Messiah (as recognized by the man) or a sinner and impostor who blasphemed God (as asserted by the leaders). Christ's words after the dispute reminded the leaders of their hopeless condition in denial of their blindness (9:37-41).

Chapter 10 is Christ's further disapproval of the leaders in denying him. Christ set himself as an example of good shepherd and in contrast, the leaders were deplorable shepherds. They failed to perform their duties as appointed servants to shepherd God's flock. He counselled them to believe in him (10:37-38). They rejected him totally and attempted to seize him (10:39). They would have no more chance to turn around before God because God's time set for Jesus to go to the cross was fast approaching.

11:1-12:50 Closing of Christ's Public Mission

The death of Lazarus and Christ raising him from the dead is an intentional final manifestation of Christ's Messiahship and deity (11:4). This event hastens the Jews to plot to kill him (12:1-2, 9-11). Then came the request of some Greeks to see Jesus. This is the signal that his time to die has come (12:23, 36).

13:1-17:26 The Intimate Private Gathering and Christ's Farewell Talk

Although the imminent departure of Christ would separate him from the disciples, it would be a temporary situation and he would return to them in the Spirit. The separation was nevertheless an emotional moment after three years of companionship. The Lord was mindful to lead them through it with assurance and peace.

Christ's washing of the feet of the disciples was intended to set an example of life as he pointed out to them (13:12ff). Then he had a long talk with them (13:12-16:33). Note his empathy with the troubled individual disciples (13:36; 14:5, 8). Then he mentored them on what it would be to be a disciple of him (chapter 15). Then he prepared them for the coming persecution (16:1-4) and concluded with a promise of peace and assurance that he had overcome the world (16:33). He finally dedicated himself to his Father and entrusted his disciples to the Father that they might continue to soldier on (chapter 17).

18:1-21:25 The Arrest, Crucifixion and Resurrection of Christ

The arrest and crucifixion of Christ may appear to the world as a failure of Christ in his claims of deity and Messiahship, but Pilate's unconscious words put on Christ's cross (19:19) are an ironic rebuttal - The will of God in sending his Son to redeem the world through his sacrifice cannot be thwarted. The homage of Nicodemus (19:39), and the couple of women who risked the danger of darkness to come to the tomb of Christ before dawn (20:1) are testimonies for the triumph of Christ's messianic mission.

Finally, the appearance of the resurrected Christ on the shore of the Sea of Galilee to have breakfast with his disciples testifies the love and closeness between him and his disciples. His special mindfulness for Peter and entrusting him to shepherd his flock have left an unforgettable memory of the Lord's love for him. The letter 1 Peter reflects how this love has motivated Peter through the rest of his life.

Summing Up

The Gospel according to John draws out and expounds the underlying truths of God's redemption. They move the faith of a believer from the surface aspect of forgiveness of sin into the depth of eternal life in Christ Jesus. That is what Christ has declared - an abundant life in him (10:10).

Back to TOC . . . . . . . . . Back to Top

The Acts of the Apostles

Background

See the Gospel according to Luke.

What Is the Acts About?

The book of Acts is a historical account narrated by Luke about how the gospel of Christ was spread from Jerusalem to Judea, Samaria, Asia and "the end of the world" (Europe) as foretold by Christ after his resurrection (1:7-8). Chapters 1-12 focus on gospel witnessing to Jews in Jerusalem, Judea and Samaria, mainly by Peter. Chapters 13-28 focus on gentiles in Asia and Europe after the Jews around their homeland widely rejected the gospel. Paul was the main worker together with some associates. In-between the two parts of the book is a story of how Paul, a devoted Pharisee and enemy of the gospel, was changed to a gospel messenger and finally imprisoned in Rome because of his gospel work.

The chronology of the Acts:

The Pentecost - c. A.D. 30; Peter's gospel witnessing - 30-47; Paul's first journey - 47-49; Paul's second journey - 50-53; Paul's third journey - 53-57; Paul imprisoned in Rome - 60-62.

The Acts is more than pure history. The details often carry information that has significance to believers concerning gospel witnessing. Here are the main topical areas to watch:

|| The Holy Spirit at work.

|| The usual mixed response of the hearers to the gospel message and why. The sufferings of the evangelists and nameless believers for the gospel's sake.

|| There are some long messages delivered by Peter or Paul. Note how the messages are adapted to suit the audience's background while the core message of the gospel is kept intact.

|| The encounter of Paul with the resurrected Christ and the impact on Paul's life.

|| No circumcision is required of gentile believers.

|| The Acts provides useful background to some letters of Paul in the Bible.

Section by Section

1:1-6:7 Peter and Gospel Witnessing in Jerusalem

The Day of Pentecost arrived in an amazing phenomenon (1:8; 2:1-13). Peter took the lead of the apostles to explain the happening to the crowd (2:14-36). Note his emphasis of the historical and prophetic background and his counselling to the crowd to believe and be saved. The Holy Spirit was at work and 3,000 people received Christ (2:37-47).

Then a series of events took place rapidly: The healing of a lame beggar by Peter and John; the mixed response of the people (4:13-23); the good and bad fruits of the nascent community of believers, for example, Barnabas (4:36) vs. Ananias and Sapphira (5:1-11). The gospel came to life.

6:8-9:31 Incubation Stage for Wider Gospel Witnessing

Notable events took place that would soon have vast impact on moving the gospel forward. First, an early believer, Stephen, became the first martyr. Other believers had to flee Jerusalem because of the hostile Jews (7:1-60). The gospel was spread as they fled (8:1-3).

Second, Philip brought the gospel to Samaria (8:4-8) and he led the Ethiopian to Christ. Note the leading of the Holy Spirit and the use of Scripture in his witnessing (8:32-35).

Third, Paul, the enthusiastic persecutor of believers, was overcome by the Spirit of Christ. He became a believer and would be a main workforce of gospel witnessing to the gentile world (8:1-3; 9:1-26). Note the greatness of Barnabas who took upon himself to mentor Paul (9:27; 11:22-26).

All these happenings were beyond human expectation!

9:32-12:24 Peter Gospel Witnessing in Gentile Samaria

The gospel continued to spread to Samaria. Peter did what his Lord used to do \- healing the sick and proclaiming the gospel. After he raised a philanthropic woman Dorcas from the dead in Joppa (9:36-43), he was directed by the Holy Spirit to bring the gospel to gentiles (chapter 10). At the same time, the Holy Spirit visited a Roman centurion, Cornelius, in Caesarea and told him to be prepared to hear the gospel with his household and friends. Note how Peter presented the gospel to these people who had little background of the Jewish religious life. At the end, all the gentiles at the meeting believed and were baptized. This occasion clearly reveals God's will to call gentiles into his kingdom.

The occasion was so monumental that Peter reported it to fellow apostles in Jerusalem (11:1-18). This occasion laid the groundwork for a vital decision of the apostles on accepting gentiles into the gospel community without hindrance (chapter 15). Soon Barnabas and Paul would begin their first missionary journey to the gentile world (11:19-26).

12:25-15:35 Paul's First Missionary Journey - to Asia

At Antioch the Holy Spirit directed the congregation to send Barnabas and Paul on a missionary journey (13:2-3). Their itinerary was the southeastern part of Asia Minor north of the Mediterranean Sea (chapters 13-14). At a synagogue in Antioch of Presidia, they proclaimed the gospel. Note how Paul adapted the gospel message for the Jewish audience (13:16-41). The response was as usual: some believed and some not, and opposition was so strong that the gospel team was at risk of danger (14:19-20).

On completion of their tour, they returned to their home base in Antioch in Syria. On their way, they appointed elders for the nascent believer communities (14:23).

Now there was controversy from the Jewish believers that gentile believers should be circumcised. To resolve this issue, the congregation sent Barnabas and Paul to seek guidance from the apostles in Jerusalem (15:1-2). After long deliberation, it was decided that circumcision is not a requirement for redemption from God (15:7-29). Note that this decision is based on gospel truths, not a human idea to be added to the gospel truths.

15:36-18:22 Paul's Second Missionary Journey - to Europe

A missionary tour is not confined to proclaiming the gospel. The evangelists could encounter various situations and challenges. They dealt with them.

This second journey did not begin well because Paul and Barnabas parted company (15:37-41). We do not know what happened to their relationship after this, but it seemed that Paul finally had kind remembrance of both Barnabas, Paul's previous mentor, and Mark (1 Corinthians 9:6; Colossian 4:10).

Paul's initial itinerary was set to Asia. But after going through Galatia, the Holy Spirit directed the team to Macedonia on northern Greece (16:6-10). So the gospel began to spread to Europe. They passed through several cities, most of which would receive Paul's letters written to them later. We shall begin to read these letters in the Bible after the Acts.

The notable fruits of this tour include Lydia and the jailer in Philippi (16:14-15, 31-34); and Jason at Thessalonica (17:4-5). But at the same time, the team was sometimes at risk of life-threatening violence.

At Athens, a city famous for philosophy and babbling, Paul delivered a gospel message specially adapted to these people's background (17:22-33). This is an example illustrating the need to consider the audience's background in gospel witnessing. Note also that the Holy Spirit was directing the missionary work. He now directed Paul to stay in Corinth for 18 months to teach them God's truths (18:9-11).

Finally it is worth noting that Paul attended to the business side of the gospel work too. Note his wisdom to have his young associate Timothy circumcised, even though Paul was on record to oppose observing this Jewish practice (16:1-3). Why? To remove an unnecessary obstacle to the gospel work. Paul also became a close friend to Aquila and Priscilla and he put the couple to do what they were best at - to mentor fellow believers. It was they, without formal schooling on the Scripture, who tactfully helped an evangelical scholar Apollos to sort out some critical truths of the faith (18:1-3, 18-19, 24-27).

18:23-21:14 Paul's Third Missionary Journey - Farewell

This third journey was mainly to re-visit the believers of the second tour to strengthen them in the faith (18:23). However, Paul spent two years and three months in Ephesus to teach the believers (19:8-10). There he met one of the greatest riots against the gospel (19:11-41).

On his return journey, Paul gathered the elders of the Ephesus community and gave a long farewell message to them. He spoke passionately and warned them to be on their guard (20:17-38). That is the heart of a loving and devoted missionary.

21:15-28:31 Paul, the Prisoner for the Gospel, to Stand Trial in Rome

The ending of Paul was purposed by God (9:15-16). The opposition of the Jews was ignited by their misguided understanding of God's will regarding redemption and their jealousy of gentiles being brought into God's kingdom. Note Paul's self-defence addressed to the governor Felix (24:10-21) and to king Agrippa (26:2-23). Note particularly his very clear understanding of what redemption aims at (26:14-18 ).

In Rome Paul had opportunity to see visitors and so he brought the gospel to Rome as a prisoner.

Summing Up

The Acts does not merely bring to us a historical account of gospel witnessing at the beginning of the gospel age. It lets us see that the gospel is God's gift of life to the world so it cannot be thwarted by whatever power and wickedness. Its growth is also a fruit of love and devotion and self-sacrifice of evangelists and nameless believers co-labouring with their Lord and Redeemer.

Back to TOC . . . . . . . . . Back to Top

A Note on the NT Letters

The Letters (Romans-Jude) are meant to address things of the NT era which began on the birth of Christ and continues until the end-time. We are still living in this era. The chief things that concern both God and human people are those related to God's redemption. They have been made known to the world through the gospel of Christ narrated by Matthew, Mark, Luke and John. So why should there be the Letters?

An answer may be summarized by the following points. We shall start from what the Letters are _not_ (points 1-3), to what the Letters are (point 4).

(1) The Letters are not a set of new law of God. The foundational law was given through Moses during the Exodus time. Christ's teachings have shown how OT laws are adapted to account for the effects of Christ's birth, death and resurrection.

(2) The Letters do not have precedence over Christ's teachings in his gospel (John 13:16).

(3) The Letters are not meant to be used as a list of "Do-and-Don't" to spur believers to comply with mechanically in their lives. Nor are they Bible-approved standards to be used to "police" believers or to apply peer pressure or demeaning criticism on fellow believers.

(4) The Letters are meant to address believers, not non-believers. The main purposes of the Letters are: (a) To expound and clarify truths as taught in the gospel of Christ or in the OT as adapted for the NT era according to the principles set by Christ. (b) To encourage, motivate, strengthen, or correct believers in their understanding of God's truths especially in difficult situations, for example, erroneous teachings, danger and harm of temptation, unprofitable shepherding, non-edifying conduct of believers, and so forth. (c) To address questions of contemporary issues arising in specific congregations or individuals. (d) To provide guidance for believers to build them up in the knowledge of truths and love. (e) In case a matter addressed in a Letter has become blurred in applicability due to lapse of contemporary relevance, there is need to review the teaching in the Letter. It should be done with caution, discernment and understanding. Dogmatism and partisan spirit have no place in dealing with such a situation.

Back to TOC

The Letter of Paul to the Romans

Background

The author is the apostle Paul (1:1). His biography may be found in the book of Acts. His additional teaching about the gospel truths may be found in his other letters included in the New Testament. He probably wrote this letter at Corinth during his third missionary journey in about A.D. 57.

What Is Romans About?

The main thrust of this letter is Paul's message about the gospel of Christ (1:11-15). His message is essentially an exposition and amplification of the key elements of the gospel. His intention is to nurture the recipients of his letter so that they may grasp the vital essence of the gospel and build up their conviction in the faith. We are going to learn his teaching in the sections.

Paul's message is built firmly in logic and facts, not superficial theoretical cliché. It welds the readers to God's rationale, heart and sacrifice in working out his redemption for the lost mankind.

Paul sometimes uses a debate style in presenting his points, for example, in chapters 3 and 6. In this debate format, Paul will assume that someone is challenging his message, so he replies to the fictitious challenger with a rebuttal. Paul's intention is to clarify God's truths.

Section by Section

1:1-15 Paul's Own Testimony of His Gospel Mission

Paul did not shy from mentioning the authenticity of his calling (in humility though) because it is the pivot of the strength and legitimacy of his mission.

1:16-17 God's Gospel: Its Power and Purpose

Paul prefaces his statement of God's gospel with a terse expression of his internal feeling, "I am not ashamed of the gospel." In his days, the gospel was jeered and rejected by most people. What a great depth of understanding and conviction of the gospel he must have for him to say those words.

Paul was thinking of three things of the gospel: The power of God, salvation and God's righteousness. His feeling shows that he realized the awesomeness and mightiness of God's power; the life-or-death of every person being hinged on God's salvation; and the impassable gulf between having or not having the righteousness of God. If his message were without these substances in his mind, his message would be merely an intellectual exercise.

1:18-3:20 Human Unrighteousness and God's Righteous Judgment of Sin

Paul starts with the most undeniable and the most heinous sin: Denying that there is one true God and choosing to worship things and creatures instead. Everyone does this wilfully and knowingly (1:18-23). Such an act is suppression of the truth about God (1:18). This universal sin leads to particular sins (1:24-31). Worse still, people love to condone and stoke doing sins (1:32).

Now Paul switches his message to a debate style. Note the word "you" (2:1). He points out a dangerous and faulty thinking among people: Everyone judges others for doing wrong things but does not judge oneself. Worse still, the judging person thinks that he or she can escape God's judgment (2:1-11). Paul says that this thinking is self-delusion. Everyone will be judged by God whether the person is under the Law or not (2:12-29).

Then Paul brings up two fictitious challenges to pre-empt faulty arguments. The first challenge is in 3:1. Paul's rebuttal is in 3:2-4. The second challenge is in 3:7-8. Paul dismisses the proposition as absurd and cuts it off with a curt remark, "Their condemnation is just."

3:21-5:21 God's Righteous Forgiveness for Repentant Sinners

Paul points out that God's way of forgiveness for sinners is to give God's righteousness to everyone who repents and receives Christ as his or her Saviour by faith. This righteousness is brought about by Christ's death on the cross to satisfy God's demand of death on sinners for their sins. It is affirmed as acceptable to God for this purpose when God raised Christ from the dead (3:21-24). This act of Christ's death and resurrection is also a demonstration that God is righteous to forgive repentant sinners by this measure and not to forgive Satan. "By faith" pinpoints to this specified way of God's forgiveness. It means that a person accepts and relies on this promise of God for forgiveness, and puts no reliance on anything else.

Paul gives an explanation why this way of salvation is so definitive and sure (3:25-26). These two verses anchor the overall truths of God's salvation. It is the basis of God's gospel. It is also an answer to the earlier question about the role of the Law in salvation (3:27-31).

In chapter 4, Paul deals with a question from the Jews: How was Abraham forgiven his sins by God? Paul reviews OT history to show that Abraham was saved by faith. His faith was found in his obedience to God's commands and promises and he lived them out (Genesis 12:1-3; 15:5-7). The Law was given after Abraham, so this fact is proof that he was not saved by the Law.

In chapter 5 Paul explains the assurance of God's salvation in four points. (1) God's redemption brings the hope that is above and beyond the redeemed person's circumstances; be they good or bad (5:1-5). (2) Redemption is an act of God's love for his redeemed children. It reconciles the redeemed to the holy God regardless of the redeemed person's sinful past (5:6-11). (3) The coming of redemption from God to a repentant sinner is a real transaction, by the one act of righteousness of Christ on the cross (5:12-19). (4) The Law's function is to expose sin, but the grace of redemption is sufficient to blot out all sins (5:20-21).

6:1-23 Paul's Reply to Challenges of His Message

Paul expects that someone will challenge him with a question, "If salvation is by grace, then shall we sin more so that God's grace may increase?" (6:1). He explains what happens when a person believes (6:3-14). Note that he uses the word "if" in 6:5, 8. There is no expression of doubt here. Rather, it functions as part of a logic construction, for example, " _If_ it is water, it is a liquid." The answer is evidently deduced.

He first states that Christ in fact died once and was raised by God. Therefore, every one who is united with Christ through believing has undergone the same experience: Dying once and raised by God through the new birth in the Holy Spirit. If it were not so, that person is not born again and is not saved (8:9). A believer needs to hold firm to this transaction as a fact, not merely a theological concept. Then Paul states the consequence of the fact: That person is a new person in spirit and in soul, even while sin remains in the body where it continues to seek opportunities to dominate the new person (6:6). So the person is still harassed by temptations to sin. The person must remind himself or herself that it is illogical to be subject once again to sin's influence. That is the right attitude to overcome sin (6:14).

But a challenger posts the question in another way, "If we are not under the Law, shall we sin more?" (6:15). Paul points out that a new person is no longer under sin to serve sin. He or she is a new person freed from sin and becomes a slave to God enabled to do goodness, not to do more sin (6:22).

7:1-8:4 Elaboration by Paul on the Function of the Law

From the previous questions, Paul sees the need to clarify the function of the Law. So he elaborates the subject in three parts. (1) Every person by the natural birth is under the jurisdiction of the Law. The only way to break this legal bond is death, in a similar way as a marriage can be broken only by the death of the spouse (7:1-6). So a believing person born in the Spirit is set free from the Law. (2) Next, Paul says that the Law itself is good because it commends righteousness and exposes sins. The problem is that the Law is hijacked by sin to work hard to do what the Law is good at: to expose sins and to condemn the person who sins. The Law does not have power to deliver the person from sin's push (7:7-13). Hence (3): A person who tries to fight off sin by his or her own efforts is bound to fail and end up in an entanglement (7:14-25). Such a person is a type of many who struggle to seek a way out of the entanglement by their own efforts and do not know to seek God's deliverance.

Paul is relieved that there is a solution to this entanglement if a person is sheltered in Christ, putting himself or herself under the law of the Spirit of life (8:1-4). This ends Paul's explanation of the principles and working of the gospel. He transitions from the detour back to the end of chapter 5, using the connector "Therefore" (8:1).

From here on, chapter 8 is an enumeration of the work of the Holy Spirit on all who have become children of God through receiving the gospel. The outcome for them is sure and guaranteed because God's love for his children can never be severed on account of Christ (8:38-39). And so, Paul brings the gospel message to an end in a high note.

9:1-11:36 The Case of Israel's Redemption

Paul is conscious that his gospel outreach would create an impression that God has abandoned Israel in spite of all the endowments and promises given to them in the OT. Chapters 9-11 are meant to straighten out this misconception.

(1) Although he has been called to be an apostle to the gentiles, he will not disown his kinsmen nor ignore their privileged relationship with God (9:1-13).

(2) While God has his purpose for the gospel to be propagated amongst the gentiles, he has at the same time preserved a remnant of Israel (9:14-33).

(3) The Israelites are zealous for God, but not in accordance with God's redemptive objectives (10:1-21).

(4) God is indeed showing special grace at the present time in saving gentiles. However, saved gentiles are in fact branches grafted to the original vine (Israel). Gentiles therefore should not despise the Israelites. In due time God will cause the whole of Israel to be saved (11:1-32).

This section closes with praise to God for his unsearchable judgments and unfathomable ways (11:33-34).

12:1-15:13 Living as Children of God by His Grace

Since the gospel is real, it must lead to concrete responses from believers; otherwise, their belief is merely an intellectual exercise. So Paul now follows up with the matter of how believers ought to live. Observe how different Paul's teaching is compared to the teachings of moral ethics, self-improvement strategic, philanthropy and the like by even the most respected thinkers, philosophers and gurus. Paul's teaching may be summed up in two short verses, 12:1-2. Here, he starts by considering the rationale, motive and objective of this kind of living. The rationale is contained neatly in just two words: "therefore" and "mercies." The two words remind us to think back on the rationale: The entirety of God's redemptive work that he achieved for us in Christ. Contemplating this rationale motivates us to live in a way that is pleasing to God. The resulting responses in life are not merely religious observances or behavioural modifications, rather, we are "to present our bodies as a living sacrifice, holy and acceptable to God," with the objective being "a spiritual service of worship to God" (12:2),

With this in mind, Paul provides concrete principles for action which may be summarised as follows:

|| On matters concerning being a member of the body of Christ. The goal is to do as a service to the Lord (12:3-13).

|| On matters concerning interpersonal situations in society. The guideline is to give due consideration for the opposite parties in accordance with biblical principles (12:14-21).

|| On being subjection to government. The reason is that every authority exists by authority of God (13:1-7).

|| On doing things in love. It is God's high command (13:8-10).

|| On being watchful against darkness in the world. The guideline is to put on the Lord (13:11-14).

|| Not to be a stumbling block in a brother's way. The rationale is wide-ranging. (1) Christ has died for every child of God (14:15). (2) Everyone is accountable to God (14:10). (3) We live for the Lord (14:8). The goal is to build up one another (14:1-23).

|| On having the same mind in the body of Christ. The reason is that Christ has accepted us to the glory of God (15:1-13).

15:14-16:27 Paul's Sharing of Personal Thoughts and Greetings

Although the things in this section are remote from us who read them some 2,000 years later, we can feel the warmth, earnestness and openness of his fellowship with other believers. We do not see in him aloofness, self-importance or air of spiritual venerability.

Summing Up

This letter aims to deepen the conviction of believers in the gospel through an enlightening exposition of the truths of the gospel. It should be a valuable read and encouragement for all believers.

Back to TOC . . . . . . . . . Back to Top

The First Letter of Paul to the Corinthians

Background

Corinth was evangelized by Paul in his second missionary journey (Acts 18). It was a big accomplishment. Directed by a vision of the Lord, he took up residence in Corinth for 18 months to teach the new believers (Acts 18:7-11).

In Paul's time Corinth was an important city in Greece and a centre of commerce and trade of the Roman empire. As such, the citizens of the city had a tendency to take on a carefree lifestyle. So problems cropped up in the Corinthian believers community and they had no predecessor to be their example. Paul's task as a shepherd was heavy and painstaking.

The First Letter to the Corinthians was written by the apostle Paul in c. A.D. 56 during his third missionary journey. More background of Paul's missionary work may be found in the book of Acts.

What Is 1 Corinthians About?

The letter consists mainly of messages of Paul to counsel and mentor the new believers in Corinth about various problems in their new life in Christ. Some of these problems came to Paul's notice from fellow believers; some were questions raised by believers themselves for advice.

The problems were varied: Partisan spirit among believers; immoral issues; questions about marriage; exercising liberty in Christ; religious matters; and the big question of bodily resurrection.

Section by Section

1:1-4:21 Divisive Affiliation with Leaders

The opening greetings are more than traditional. In spite of the problems which would be dealt with in the letter, Paul three times acknowledged that the believers were authentic believers (1:2, 5-6, 8). He recounted that he was the bearer of the gospel to them (9:2). This positive affirmation should go a long way to rehabilitate the believers so that they would not be ruined by rejection or harsh dressing down.

Paul used thoughtful reasoning to help them see the problem and the right way to go forward. (1) He let them see that he wanted no part of the squabble (1:10-17). (2) He knew what true spiritual freedom was but reminded them that theirs was not (1:18-25). (3) Their lofty thought that God chose the wise was misconceived; it was the contrary (1:26-31). (4) They squabbled because they did not understand true spiritual wisdom; they were infants in Christ (chapters 2-3; 3:1). (5) They were arrogant and that was because they did not see that every gift in God for them was brought to them by servants of the gospel (chapter 4). Finally Paul urged them to make a wise choice to get over the squabble (4:21).

5:1-13 Incest Condemned and the Offender Judged

The woman in the case probably was a wife of the father of the man, but not the man's natural mother. But it was still considered incest and condemned. It is not known what measure was taken to deliver the man to Satan, but the intention of the measure was clear (5:5-8). Paul was wise to clarify that his instruction did not set a general principle to prohibit believers to have contact with immoral persons in everyday business (5:9-13).

6:1-7:40 Lawsuits, Prostitution and Questions Concerning Marriage

There are three unconnected subject matters in this section. Paul dealt with them individually. His counselling is self-explanatory. What is worth noting in addition to learning his teaching is the approach that Paul took to address the three cases. One aspect is that Paul took pain to explain his reason. Knowing the reason is important because it will promote understanding, and from understanding, it will induce resolution for doing what is right and good. Another aspect is that he was conscientious to distinguish his advice between teaching based on biblical injunction or based on his personal opinion. (A biblical injunction may incur absoluteness. A personal opinion may allow the believer leeway to make a choice or modify Paul's advice to suit one's own situation.)

8:1-11:1 The Case of Eating Meat Offered to Idols and Wider Principle

This issue is obviously important because Paul took chapters 8-10 to deal with the issue. The matter arose because some believers were at ease to eat meat offered to idols (8:1). Apparently they did not want Paul to "meddle" himself in the matter. So Paul began by reminding them tactfully that they were arrogant (8:1-3).

Paul first stated the truth of the matter: Idols were nothing compared to the true God. So on this fact, eating meat offered to them was an immaterial matter (8:4-6). But believers with a weak conscience could be offended by such a practice on two counts. (1) Some weaker believers could conceive that the stronger believers sinned against God recklessly and caused damage to their community. (2) Some weaker believers might feel the pressure to do as the stronger believers do, by suppressing their conscience. Now suppressing one's conscience in doing something is sin. So one way or the other, the stronger believers' practice caused the weaker believers to stumble in their walk in the faith (8:7-12).

At this point, the issue became a matter of using the liberty gifted through Christ. Paul urged the stronger believers to refrain from using such liberty when it could do harm to fellow believers. He recalled his own forgoing of this privilege for the sake of the gospel (chapter 9). Finally, he used the examples of idolatrous indulgence in the Exodus and the disastrous consequences to warn the arrogant believers (chapter 10).

11:2-14:40 Review of Religious Practices

This section deals with four unrelated issues. Some of the subjects occasionally caused a controversy. So it is important to see how they are dealt with, and note particularly the basis or rationale applied.

(1) Head covering of women in a congregation (11:2-16). Paul mentioned that this practice was a tradition (11:2). Although he was in favour of the practice, he did not mention that the practice was a command of God.

(2) Congregational gathering to celebrate the Lord's supper (11:17-34). This celebration was instituted by the Lord for a purpose (11:23-26). A disorderly and disrespectful gathering defeats its purpose and would bring disciplinary action against the offenders (11:30-32).

(3) Spiritual gifts (12:1-13:13). Various spiritual gifts were mentioned (12:4-11). It is God's intention that the gifts should mutually serve a variety of purposes. Therefore, the gifts should not be ranked or assigned an order of standing (12:12-27). Paul pointed out that the greatest of the gifts is love (chapter 13). He elaborated on the blessing of love and what each element of love really is and what is excluded.

(4) Prophesying and speaking in tongues (14:1-40). These two gifts are not for many. They are distinct one from the other (14:3-4). Because of its nature, speaking in tongues is to be allowed in genuine cases only and must proceed in an orderly manner (14:15-33, 37-40). In between these two segments of text, Paul inserted a short text (14:34-36). From normal grammatical construction of sentences, we believe that this short text should be part of the overall text 14:15-40. If this understanding is correct, then Paul's prohibition of women to speak in a congregation should refer specifically to speaking in tongues and not other normal speaking.

15:1-58 Resurrection

This is the most critical issue of all in the letter. Paul found it unthinkable that some believers should say that there would be no resurrection (15:12). Paul drew their attention to two realities. First, such a view dismantles the entirety of the faith and they would have believed in vain (15:2). They should realize that if we have hope in Christ in this life only, we are the most to be pitied (15:19). Second, flesh and blood cannot inherit the kingdom of God (15:50). Paul takes pain to teach resurrection again in detail in chapter 15. He reminds them that their view is illogical, because it is contrary to their reason for baptizing the dead (15:29-34) (Paul did not approve nor disapprove their practice). At the end, Paul urges them to press on with diligence (15:58).

16:1-24 Housekeeping Instructions and Greetings

Although these details are of little relevance to us, when we read them, we can appreciate the beauty of their fellowship. Note the burning earnestness of Paul for the Lord and for the fellowship with his Corinthian brothers who tended to be contentious at times (16:21-24).

Summing Up

The First Letter of Paul to the Corinthians deals with various issues and problems that confront the early congregation and the believers. But similar problems are not uncommon in today's situations. Therefore this letter should be of timeless value to believers and shepherds of God's flocks.

Back to TOC . . . . . . . . . Back to Top

The Second Letter of Paul to the Corinthians

Background

This letter is written by Paul, the apostle (1:1). For more information about Paul, see 1 Corinthians and the book of Acts.

What Is 2 Corinthians About?

This letter deals with the tense relation between Paul and the Corinthian believers. In some parts, the letter is getting very personal because of the deep relationship between Paul and those believers - It was Paul who gave birth to the believers in the gospel (1 Corinthians 4:15; 2 Corinthians 12:14-15).

The relation was already uneasy when he wrote 1 Corinthians to them. After that Paul was very concerned about how they would respond to the letter. It seems that thereafter Paul had written letters to them or visited them or both, but no records exist. 2 Corinthians has some hints that some actions indeed took place (1:23; 2:1, 3, 4).

Meanwhile Paul was so concerned that he set aside preaching the gospel at Troas and went from there to Macedonia to find Titus who took 1 Corinthians to the Corinthians. After languishing much, thankfully Titus returned and brought back encouraging news to Paul that the Corinthians were reacting to Paul's 1 Corinthians well. At that point Paul wrote this letter 2 Corinthians (7:5-7).

It is not easy to read 2 Corinthians because of two factors. First, the background is unclear as mentioned above. Second, Paul's thoughts in the letter are jarred, possibly because of the agitating situation. But let us try to understand it as much as we can.

The letter consists of four main sections, each dealing with a specific matter:

(1) Paul's explanation for his change in plans to visit Corinth (1:12-2:13). He wants to explain the change to avoid being misunderstood as having an unstable mind and that will discredit the gospel.

(2) The greatness of the gospel (2:14-7:4). Digressing from (1), Paul dwells on the greatness of the gospel of God. The subtle message is that no matter how feeble and weak the gospel bearers are (that is, Paul and his co-workers) in the eyes of challengers, the gospel's greatness is beyond human valuation.

(3) Encouragement to the Corinthians to complete the charity project for helping the poor believers in Jerusalem which the Corinthians initiated a year earlier (8:1-9:15).

(4) A sudden, fierce self-defence of Paul against detractors of his gospel (10:1-13:14). The letter does not mention the identity of the detractors. Paul's self-defence, however, gives hints on what their attack on Paul is: Paul's gospel success is overblown; the real person of Paul is not that admirable as he has been portrayed; his apostolic authority sounds formidable but it is pompous authority; his claim of having led the Corinthians to Christ is debatable. What happened after this letter was sent is not known.

Section by Section

1:1-11 Salutation and Paul's Reminiscence of Ordeal in Asia

After a brief salutation (1:1-2), Paul praises God for the comfort and deliverance that have brought the gospel team through the ordeal in Asia. He is eager to share with the Corinthians the memory of the affliction and danger. He acknowledges the Corinthians' prayers on their behalves (1:3-11). It seems that this introduction is aiming at building rapport with the recipients of the letter.

1:12-2:13 Paul's Explanation for Change of His Plans of Visit

Paul prefaces his explanation by declaring his sincerity of the motive (1:12-14). He states his original intention (1:15-16). He says he then deferred his visit because of the agony to all caused by his previous visit (1:23-2:3). (Which visit?) So instead, he wrote to them (2:4). (Which letter is this?)

In the meantime, he says, he went to Macedonia from Troas, where he was to preach the gospel, and hoped to find Titus to learn of the Corinthians' reaction to his previous letter (1 Corinthians). But Titus had not returned from Corinth. At this point of his explanation (2:13) he abruptly changes his subject to the greatness of God's gospel. See next section.

2:14-7:4 The Greatness of the Gospel Proclaimed in Paul's Mission

Now Paul passionately counts the greatness of God's gospel which he brought to the Corinthians. He brings to their remembrance of his sincerity, sacrifice and integrity that go with the gospel mission:

|| The gospel has the power to bring life to those who believe and perishing to those who do not (2:14-17).

|| The gospel of Christ is superior to the old way of faith under Moses. The big difference is the coming of the Spirit, the righteousness in the cross, and the liberty in Christ from sin and bondage (3:7-11, 17).

|| The eternal hope, the nullification of fear of judgment, and the reconciliation with God, are the driving power to persuade people to embrace the gospel (chapter 5).

|| He pleads with the Corinthians to see the reasons for the servants of God to proclaim the gospel and respond with open heart to receive them (chapter 6; 7:1-4).

7:5-16 Paul's Relief from His Concern

Paul's concern (2:3) is relieved when Titus returned from Corinth and brought back the encouraging news of the Corinthians' turning back to Paul. So Paul moves on to the next matter: the charity project.

8:1-9:15 About the Charity Collection for Believers in Jerusalem

Paul praises the Macedonians for having completed the charity collection. He uses their example to encourage the Corinthians to hasten the collection which was actually initiated by the Corinthians a year earlier (8:7-15). He makes plan for sending the collection to ensure the integrity of the exercise (8:16-22).

10:1-13:14 Paul's Sudden, Fierce Self-defence against Detractors

Suddenly without any hint of background, Paul begins to mount a combative self-defence against unnamed detractors. In chapter 10, the dispute is about who the real achiever is in gospel outreach.

In chapter 11, the dispute is about who has laboured and sacrificed to give birth in faith to the Corinthian believers and who the legitimate apostle is.

In chapter 12, Paul draws on his superior spiritual credential that it was he who had received a special vision. His message smells sarcastic.

Finally in chapter 13, he urges the Corinthians to turn back to him and to his gospel; to examine themselves and to be prepared for his visit the third time. Then he ends his letter with best wishes to them.

Summing Up

This letter brings to light how much damage can be done to God's gospel and its dedicated servants by self-willed believers and unscrupulous detractors. These attacks hurt. Paul, being a human person, is not spared of the agony and sense of being unjustly defamed. The gospel is discredited and people are deterred from turning to the gospel.

So Paul was compelled to mount a vigorous defence for the glory and power of the gospel; and for his apostleship, his personal integrity, and his self-sacrificing service to God (so that his credential as a gospel worker is upheld).

The viciousness of the struggle is a reminder for all believers to see the need to keep constant vigilance, preparation for readiness to witness (1 Peter 3:15-16) and participation in fighting the good fight.

Back to TOC . . . . . . . . . Back to Top

The Letter of Paul to the Galatians

Background

This letter is written by Paul, the apostle (1:1). It is among the earliest letters of his in the NT of the Bible.

Galatia is in Asia Minor north of the Mediterranean Sea. According to Acts 13-14, Paul brought the gospel to the southern region of Galatia in his first missionary journey. This took place before the meeting of apostles in Jerusalem to deliberate the issue of circumcision of gentile believers (Acts 15:1-3). In his second missionary journey, he passed through Asia without preaching the gospel there (Acts 16:6).

What Is Galatians About?

Paul wrote this letter because he was concerned that some activists among Jewish believers were persuading gentile believers that they needed to be circumcised in order to be considered children of God. Paul was deeply disturbed by this "add-on" requirement for God's salvation in Christ. It is contrary to the fundamental truth of the gospel preached by him that salvation is by free grace of God to all who believe in the crucified Christ. Salvation is not by working the Law.

So he wrote to the Galatians to steer them back to the right course in faith. His letter is as much an amplification and clarification of the gospel, as a stern disapproval of the activists' erroneous persuasion. Paul made a plea to the Galatians to return to the truth of the gospel.

The letter consists of three main parts. (1) Paul's emphasis of his credentials for being an authorized bearer of the gospel (1:1-2:21). (2) Paul's elaborate refutation of a modified gospel (3:1-4:31). (3) The work of the Spirit in believers of the gospel (5:1-6:10).

Section by Section

1:1-2:21 Paul's Recount of His Credentials

Paul was quick to use his opening salutation to stake his credentials (1:1) : (1) An apostle; (2) commissioned not by man but by Christ and God. He must assert his credentials because whether his gospel work would stand or fall depended on them. Then he pointed out that the Jews' position was contrary to what he had preached to them (the Galatians) (1:6-10). Note his strong language and uncompromising tone (1:9, 10).

He went on to mention his past. (1) The unforgettable encounter with the spirit of Christ on the road to Damascus. At that time he was not yet a believer but Christ met him to make him a disciple and to bear witness for the gospel of Christ (1:13-17; Acts 9:1-19). (2) He spent three years as a recluse (1:18-24). (3) His visit to Jerusalem with Barnabas to meet with the apostles (2:1-10). The point Paul was making is that his gospel was not taught by man but direct from God (1:11-12; 2:6).

Then he mentioned one occasion to strengthen his claim of being true to the gospel. He challenged Peter when he saw Peter was weak and attempted to avoid gentile believers when Jewish visitors came to visit. Paul was critical of Peter's "double-standard belief" (2:16). He contrasted Peter's attitude with his own by affirming that he treasured what he believed (2:20-21).

3:1-4:31 Paul's Refutation of a Modified Gospel

Paul's dissertation in this section carries the fundamentals of his gospel. He used several literary ploys to nail down what his gospel is, and what is not.

He began by putting a rhetorical question to the Galatians. He asked them to tell him what made them to relegate the gospel and accept the activists' push for circumcision (3:1-5). Note that Paul was quite aggressive in his questioning.

Now one by one using illustrations and propositioned arguments, he went on to make his points.

(1) Abraham, the so-called "father-of-faith," was counted as righteous by God through faith - Believing in God's promise (3:6-9).

(2) The opposite of the gospel of faith is pursuit of righteousness through doing the Law. But this will not work because the Law does not have the power to enable doing good. The person who relies on doing the Law is condemned (3:10-14).

(3) The Law which was given through Moses 430 years after God made his promise to Abraham (point (1)) does not invalidate the promise (3:15-18).

(4) God's purpose of the Law is to teach people to realize that they are sinners. The only way to receive forgiveness is through believing in Christ who died on the cross for them (3:19-4:10).

(5) Paul's plea to the Galatians to reflect on their loving relationship of the past and to turn back to Paul and his gospel (4:11-19).

(6) Paul used the historical case of the two sons of Abraham, Ishmael and Isaac, to illustrate what made the definitive difference between them in qualifying to be the true heir of Abraham. The conclusion is clear: The true heir is Isaac, the son of promise by God (Genesis 17:15-21), not Ishmael, the son of human arrangement to have a son through Hagar.

(7) Paul made a concluding statement that points to the destructive consequence of relying on circumcision to gain God's righteousness (5:2-6).

The statement made by Paul in 5:2-4 should need some clarification. It may be misconstrued that Paul condemns circumcision categorically in any circumstance. He does not. He himself had Timothy circumcised before taking Timothy on a missionary journey (Acts 16:1-3). Jewish believers were circumcised. Paul's statement refers to circumcision done for the specific purpose of "adding" this ritual to supplement faith in Christ. Paul's statement is made in hyperbolic language in the heat of his address to the Galatians.

5:1-6:10 The Spirit in Believers of the Gospel

Believers have the Spirit of Christ dwelling in them. The Spirit will set the believer free from sin and bondage of sin. This section guides the Galatians on how to live and walk by the Spirit. It points out that there is much to learn and to practise in order to produce the fruits of the Spirit. The fruits will not spring up automatically. A striking point to note is that Paul says that the fruits are testimony that the Law is fulfilled (5:14; 6:2), but the Law cannot be relied on for salvation because it is not so intended by God.

6:11-18 One Last Denunciation of Circumcisers

Paul's sharp denunciation of circumcisers shows in his bidding of farewell (6:15-16).

Summing Up

The letter to the Galatians gives us an unambiguous understanding that God's salvation is obtained through believing Christ's redemptive work accomplished on the cross only, and it does not admit any "add-on" effort such as circumcision. The letter is also a tutorial about the function of the Law and it makes clear that the Law is not given to save people but to expose that people are sinners because they fall short of the requirement of the Law.

Back to TOC . . . . . . . . . Back to Top

The Letter of Paul to the Ephesians

Background

Paul wrote this letter (1:1) at about A.D. 60. He was under house arrest in Rome for two years (Acts 28:16, 30). The solitude was conducive to meditation and reflection. It could also temper the temperament of a person. Moses is an illustration. He had gone through the "training" for 40 years when he was fiery and younger. See his change at the end (Exodus 2:11-15; 4:10-13). It is in these solitary situations that Paul writes the so-called "prison letters" (Ephesians, Philippians, Colossians and Philemon).

In Paul's days Ephesus was the capital city of the Roman province of Asia and was also a prosperous commercial centre. The people were worshippers of the goddess Diana. Paul took up residence in Ephesus and taught the believers there for two years and three months in his third missionary journey (Acts 19).

What Is Ephesians About?

It seems that this letter is not written for a specific group of believers, although the Ephesians are mentioned (1:1), nor is it for a specific occasion. The key subject of the letter is God's redemption, but not at a general level. It is about the "depths" and "heights" of the mystery of redemption. So, if you want, you may call this letter an "advanced course" on God's redemption.

The mystery is the "why" and "what for" of God's redemption and these aspects are so sublime and unfathomable. For example, why God should have mercy and grace and love to redeem sinners; why redemption should bring about a series of changes, for example, reconciliation and abolition of enmity between God and the redeemed . . . And the greatest puzzle is the union of the redeemed with God and with each other of the redeemed body of Christ, and the joining in unity of gentile and Jewish believers.

Therefore the subject is challenging to comprehend because we are still much constrained by our physical capacities. So do not feel anxious or disappointed if you do not get much out of a first reading. The knowledge of these "deep" things is not a requirement for our redemption; it is an enrichment. Come back and read it again when you have a good grasp of the letter to the Romans.

Section by Section

1:1-23 The Rarely Spoken Purpose of God's Redemption - Union

After brief greetings (1:1-2) Paul immediately opens a prayer to praise God for his redemption that takes so many things to work together - Planned and purposed before the foundation of the world (1:4-5); God's grace and forgiveness (1:7); the grand scheme of redemption to gather together all things in Christ (1:10); and at the end, the redeemed would be an exhibit of God's glory (1:12). Nobody can really comprehend the grandeur of God's plan unless being enlightened by the Spirit of God. So Paul's praise glows into an ambitious prayer for grace for God's people to have the penetrating comprehension power (1:18-19).

2:1-3:13 Expounding the Mystery of Unity

Paul begins by recounting how we were called into God's redemption, one by one (2:1-10). A great change has happened to each person who is called \- We were dead in trespasses and sins, but God made us alive because of his mercy and grace. At the thought of this, Paul makes two remarks - No one has a cause for boasting of being saved; and we need to walk in the new life (2:8-10).

Then he goes on to expound the next aspect of the great change - We were once God's enemies but now brought into peace and oneness with God and have access to the same Holy Spirit (2:18). Then there is a third aspect of oneness - We gentiles are made co-heirs with the Jews in God's family (2:19-22).

At this point Paul recalls his role as the gospel servant to the gentiles (3:1-13). (He is right, but he is not the only servant exclusively. God had commissioned this call to Abraham when he called him to leave Ur (Genesis 12:3). Peter performed that role as he spoke at the Pentecost and to Cornelius (Acts 2:14ff; 10:1ff). And Philip too, to the Ethiopian official (Acts 8:25ff)).

3:14-21 Deep Spiritual Understanding Needed to Latch on to the Mystery

Paul knows that no one can really possess penetrating knowledge of what he just expounded. So he prays to God to give grace of ability for believers to see. He requests for three enablements: (1) The inner man of the believer be strengthened (3:16); the believer be rooted in love (3:17); and ability for the believer to comprehend Christ's love in all dimensions (3:18).

4:1-5:20 General Scope and Direction Concerning Spiritual Growth

Paul points to two great things: (1) It is God's grace and redemption that bring believers into one family with fellow Jewish believers; (2) Believers have access to the Holy Spirit. Paul reminds believers that these are not small things. So he implores them to live worthily. How? In this section he lays out a general scope and approach. Each believer needs to use the gifts of God for him or her to pursue God's goal of unity, not singing individualistic songs but to build up each other in the body of Christ; lay aside the old self; and do not grieve the Holy Spirit. Conversely, do not live in the ways of the old life and of the world.

5:21-6:9 The Practical Details Highlighted

The practical details are not a list of "dos and don'ts," but are working principles to be applied to various facets of congregational and family lives. The household, that is, the family, is the basic operational unit. So principles are given for family life. Then as an analogy, similar principles are to be applied to congregational life where Christ sets the example: He is the Head and he loves his body (that is, the redeemed people collectively). Similarly is the relationship between masters and servants.

The overriding principle is that the head of the household must work the relationship of the household in love, as Christ loves his body.

6:10-20 Spiritual Warfare Involved

Spiritual warfare is battle against the power of darkness (Satan) in the heavenly places and in the world. This subject is often conspicuously avoided in evangelical circles in their services and their messages, as if Satan phobia has enveloped them. This situation is exactly what Satan loves. But are we not self-deceived and also deceived by Satan if we are Satan-oblivious or we have any notion that Satan is not an archenemy of God's redemption?

Note that 6:11 specifically mentions the devil and 6:12 further clarifies that the warfare is not against the human world but the power of darkness. If Satan is not a factor in God's redemption, why is Satan mentioned in Genesis 3, Job 2, Zachariah 3, Matthew 4, John 13 and 14 and Revelation 20? Why is Satan mentioned in this letter at 6:11, 12? Why Christ had to die on the cross?

6:21-24 Closing Words of Paul

He mentions his situation and says words of comfort and encouragement to his readers.

Summing Up

This letter is about the "deep" things of God's redemption. Do not expect to be able to comprehend and digest them fully all at once in this reading. It will take time, years of spiritual maturing. So be patient and not be disappointed if you are not resonating with the message as much as you want when you are reading it. You will make progress in the years to come.

Back to TOC . . . . . . . . . Back to Top

The Letter of Paul to the Philippians

Background

This letter was written by Paul (1:1) when he was under house arrest in Rome. See the letter to the Ephesians.

Philippi is in northern Macedonia. In Paul's times it was a leading city of the region in the Roman empire. Paul landed there in his second missionary journey after receiving a vision directing him to go to Macedonia. There Lydia became the first person to receive Christ. It was there too that a riot erupted because of the gospel and Paul and his associate Silas were imprisoned. Happily at the end, the jailer and his household received Christ. After the event, Paul's team moved on from Philippi (Acts 16).

What Is Philippians About?

The immediate reason for Paul to write this letter is to thank the Philippians for their gifts to him brought by Epaphroditus. But then Epaphroditus fell ill and almost died. After he recovered, Paul sent him home and asked him to carry this letter to the Philippians.

This occasion refreshes Paul's fond memory of the close friendship with the Philippians. So this letter becomes a conduit for Paul to share a warm talk with his friends-cum-fellow believers about his inner thoughts of friendship and life experiences in Christ.

He starts with his present imprisonment. The adversity has encouraged believers to be bold in their faith (1:14). Paul has learned a practical lesson too that believing in Christ also entails suffering for Christ's sake (1:29). Christ, however, has gone through the utmost in his incarnation and death so Christ has set the highest example (2:5-8). This realization lets Paul see the surpassing value of knowing Christ and Paul yearns for attaining it (3:8, 10). But he is mindful not to make his friends feel inferior by this talk. He lets them know that he has set for himself a principle for measuring his own attainment and making adjustment accordingly. He encourages them to do likewise (3:12-17).

What makes this letter so congenial is that it is a sharing among friends of the thoughts of one person (Paul) who has gone through all the travails for the sake of Christ's gospel.

Section by Section

1:1-26 Paul: An Occasion to Rejoice

The Philippians' gifts make an occasion of joy for Paul to write this letter. But his joy is much more than the gifts, because the gifts are only mentioned later (4:10). He had joy because the Philippians were his dear friends in the Lord; they were participants in gospel witnessing (1:5); and he had them in his heart (1:7). Because they were so much the cause of his joy, he prayed for them for further growth in knowledge and discernment (1:9). Then Paul let them know that the present difficult situation brought him joy too, because some believers had become bold in their faith and gospel witnessing (1:14, 25-26).

1:27-2:18 Mutual Encouragement and Comfort

One precious thing in the relationship between the Philippians and Paul is their personal friendship. Such closeness permits them to speak candidly and earnestly with one another.

Here Paul shares with them one goal of loving commitment to the Lord (1:27-30). This high goal leads to two particular pursuits: (1) To pursue fellowship in love and one-mindedness (voluntary harmony) among themselves, taking the incarnate Christ as the example who lived as an obedient and humble servant (2:1-11); (2) To do all things willingly, proving to be children of God. This will be Paul's joy even if he has to die (2:12-18).

2:19-30 Paul's Commendations for Timothy and Epaphroditus

Timothy was Paul's associate and companion in the gospel work. His faithful devotion to Paul and the gospel deserved Paul's recognition and commendations. Paul was mindful to commend others who deserved to be commended.

Not much is known about Epaphroditus but what he did in making the long travel (it was ancient time) to deliver the gifts and his subsequent serious illness should speak highly of him. Paul's thoughtful act to send him back home as soon as he recovered speaks of Paul's empathy for others.

3:1-4:1 Paul's Sharing of Inner Thoughts of Knowing Christ

As the Philippians are close friends, Paul is comfortable to open up himself to share his inner thoughts with them. The talk is also a safeguard for them in their walk to follow Christ (3:1).

He warned them of the Jewish circumcisers (the dogs) who tried to agitate them to receive circumcision and other rituals in addition to believing in Christ for their redemption. Paul mentioned his own past, which was more rigorous and honourable religiosity than the circumcisers' practice, yet he dropped them all when Christ called him. He had chosen to embrace the surpassing value of knowing Christ as his Lord. He has taken this as his high goal of life (3:2-11).

But Paul's talk goes further to reveal how he manages himself in this pursuit to maintain balance. He would not exaggerate nor suppress acknowledging to himself his own attainment (3:12-14). He counsels his friends to join in following his example and that of others who walk likewise (3:15-4:1).

4:2-9 Some Practical Advice

The advice deals with matters commonly encountered by believers in everyday life.

4:10-23 Paul's Thankyou and Goodbye

The "thankyou" is placed near the end of the letter instead of at the beginning. This is not a slight to the givers, but rather, to highlight that their close friendship is built on a higher level than material gifts. The closeness of their friendship is also reflected in their past giving when few people showed their generosity to Paul but they did. Such a closing of the letter indeed deepens the friendship even further.

Summing Up

This letter is an inspiring read, not just in words and the tone of the letter. It is the hearts of the writer and the recipients going out warmly and affectionately towards each other. It is admirable fellowship in God, with a genuinely close personal touch, not superficial impersonal social formality.

Back to TOC . . . . . . . . . Back to Top

The Letter of Paul to the Colossians

Background

This letter was written by Paul (1:1) when he was under house arrest in Rome. See the letter to the Ephesians. There is no record in the Acts of Paul ever went to Colossae. The city is in Asia and was not a major city in Paul's times. It appears that Paul was prompted to write this letter on the occasion of the visit of Epaphras (1:7) who planted this congregation. The spiritual condition of the congregation is not directly mentioned in the letter but only inferred from Paul's message.

What Is Colossians About?

The letter begins with passages expounding the deity and the divine greatness of Christ and what the blessed outcome it is that believers receive when they follow him (1:12-23). Then the letter brings out a number of detractions of the world which some believers are enticed to accept as "add-ons" to their new faith in Christ (2:16-23).

The main point of the letter is to persuade the detracted believers to see that such enticements are vain and unworthy in comparison with what Christ is and what he has for them (2:6-15). The letter asserts that accepting such detractions is inconsistent with their new belief and it is a vain pursuit. The (unspoken) expectation of the letter is that the detracted believers should sober up and shun the detractions and turn around to wholeheartedly embrace the highly exalted Christ.

The tone and language of the letter reflect that Paul writes the letter in the capacity of an outside counsellor and not their in-house leader.

Section by Section

1:1-14 Greetings and Prayers

After brief greetings (1:1-2), Paul thanks God for the Colossians' turning to God through the labour of Epaphras to bring the gospel to them (1:3-8). Then Paul mentions that he also prays for them to be firmly planted in Christ, to grow in the knowledge of God's will concerning redemption and to have strength and steadfastness in their new life as partakers of God's inheritance (1:9-12).

Note that Paul is tactful to acknowledge the labour of Epaphras and the fellowship standing of the Colossians. He was open-minded to acknowledge the labour and fruits of other co-labourers in the gospel work.

1:15-23 The Meaning of Christ to Us Believers

Paul devotes a long passage here to spell out what Christ means to us who believe in him: Christ's redemption and forgiveness of sins for us all (1:14); he is the true representation of the invisible God and the deity through whom all things are created (1:15-17); he is the head of the body of all who are called out to come to God (1:18); he is the reconciler of all things to God, the fullness of God and the peace for all through the blood of Christ's cross (1:19-20). Conversely, we believers are the recipients of all things that Christ is to us (1:21-23)

This long passage serves two purposes: (1) To bring to the awareness of the Colossians of what the Christ is that they have come to believe, and (2) to be the basis by which Paul would counsel them a little later in this letter (2:8-23) to shun the detractions and receive Christ wholeheartedly.

1:24-2:7 Paul's Self-identification

Paul described himself to the Colossians: He was called by God to be a servant of God's gospel; the proclaimer of the mystery of the gospel to gentiles; and he had gone through struggle for the gospel's sake for them and those at Laodicea.

Paul did not say why he needed to make this self-identification. We would not like to think that it was for self-promotion, but rather, to give assurance to the Colossians that he was an authentic servant of God, not an imposter, not an opportunist.

2:8-23 To Shun All Forms of Detractions

To begin with, Paul refers back to what he mentioned in the letter a little earlier (1:15-23) about the fullness, the excellence, and the sufficiency of Christ for redemption and forgiveness of sins; and full sustainment of life in him. Then he contrasts the deficiencies and wanting of the detractions that were enticing them and they were succumbing to the detractions. He mentions the details of some of the detractions (2:16-23). Paul will reason out in the next section.

3:1-17 New Creature, New Life to Live

Again, Paul appeals to the Colossians to think logically. Here, on the one hand, the good gifts of God as a result of their being redeemed through their faith (3:1-4), and, on the other hand, why would any one want to go back to his or her old days, old life, and old pursuits that are condemned by God and would incur God's displeasure and curses? Shun all of them and put on the new self and let the reign of Christ take hold so that God's rich blessings will dwell in the obedient child of God.

3:18-4:6 Practical Things in New Life

This advice focuses on family life and workplace relations, similar to those given in some of Paul's letters.

4:7-18 Greetings and Goodbye

Quite a string of names of Paul's companions are mentioned here. From it we see a special kind of friendship born of the gospel and like-minded fellowship.

Summing Up

This letter points to the inherent excellence and matchless divine greatness of Christ as the reason for believers to firmly adhere to Christ and repudiate all enticing clamours from the world which are opposed to God. For this appeal to have effect, however, enlightened and practically-learned comprehension of the foundational truths concerning the promised Messiah will be needed. Mere head knowledge is vain and hollow. A good starting point is to reflect on the gospel narrated by Mark and John.

Back to TOC . . . . . . . . . Back to Top

The First and Second Letters of Paul to the Thessalonians

Background

On his second missionary journey, Paul was directed by a vision to go to Macedonia (Acts 16:9). His first stop was at Philippi. His gospel work was a great success, but it also aroused severe opposition and violence. After the chaos, they left for Thessalonica which is about 200 km to the west. This city was a great commercial centre and a transportation hub.

The community of Thessalonian believers was born in the face of strong violent opposition (Acts 16:16-17:10). So dangerous was the situation that the new believers had to send Paul and Silas away for their safety. But Paul was concerned how they would hold on to their new faith. He sent Timothy to visit them. When Timothy returned, he brought back an encouraging report on the new believers. Paul followed up to write the two letters to nurture them (1 Thessalonians 1:1; 2 Thessalonians 1:1; 3:17). The two letters were probably written in about A.D. 51-52. They are among Paul's earliest letters.

What Are 1, 2 Thessalonians About?

In the first part of 1 Thessalonians, Paul reaffirms the solid grounding of the Thessalonians' faith and the trustworthiness of the gospel as the trials have proven. The remaining part is Paul's messages to nurture them. The subject matters cover Christ's second coming; how this event would mean to all believers; and guidance for them to walk their new life in Christ while they were still living in the world.

The second letter was written probably shortly after the first. It is mainly concerned with certain situations related to Christ's second coming. The main purpose is to alert the believers not to be mistaken in the timing of Christ's return and to be vigilant against the prevailing false deceptive teachings in the world.

Section by Section

1 Thessalonians

1:1-10 Paul's Recall (1): The Thessalonians' Turning to God

After brief greetings (1:1-2), Paul recalls his thanksgiving for the Thessalonians' turning to God after hearing the gospel (1:3-5). They have become an example of faith to other believers in Macedonia and Achaia (the region of Greece in Roman times). Where is the evidence? In spite of tribulation, they trust in God's redemption and have hope in Christ's return. (See background in Acts mentioned above.)

2:1-16 Paul's Recall (2): The Fruit of the Mission in the Thessalonians

Paul recalls his mission and the change seen in the Thessalonians. On the one hand, this recall is Paul's statement of the credibility of the mission team to bring the gospel to them. The mission is not for personal gains but is dedicated to God's gospel service (2:1-12). The statement also implies the mission's selflessness and love for the lost. On the other hand, the recall is also a commendation for the Thessalonian believers. Commendation is a powerful means to honestly affirm the students' attainment and to encourage them to continue their efforts and endeavour (2:13-16). A delightful "by-product" of the mission work is the friendship developed between them (2:8).

2:17-4:12 Follow-up on Timothy's Encouraging Report

Paul was forced to leave Thessalonica because of the riot. He was concerned how the new believers were holding on the faith. He sent Timothy to visit them. When Timothy returned, he brought back an encouraging report. Paul prayed for them to increase in love and in endeavouring to live a life approved of God (3:1-13). Paul recognized that they were already walking in the Lord, so he encouraged them to excel even more and gave guidance on practice (4:1-12). His recognition certainly also encouraged them.

4:13-18 Concerning Resurrection Hope of Deceased Family Members

The teaching (4:13-18) is a very important biblical truth. It is an unequivocal statement of the hope for believers that they would be re-united with their departed believing family members when Christ returns. Note the assurance given in 4:18. This teaching is in accord with Christ's word in Matthew 22:31-32.

5:1-11 More Concerning Christ's Return

Paul already taught them when he was with them the suddenness of Christ's return that will take all complacent people by surprise. He now re-iterates the subject in parallel with the preceding one, to further heighten the alertness of the believers.

5:12-22 Encouragement and Guidance on Community Life of Believers

The subjects of these final words of the letter focus on community life among believers. They cover human relations in love; orderliness in daily life; uplifting the weak; forgiving one another; and rejoicing always. The basis of these endeavours is that these matters are the will of God for his children (5:12-18). Then a self-check is needed: Not to quench the Spirit (5:19), that is, not to suppress the thought in a person's heart inspired by the Holy Spirit.

5:23-28 Greetings and Goodbye

Paul asks that this letter be made known to all believers so that all would have the nurturing.

2 Thessalonians

1:1-12 Commendation and Encouragement to Stand Firm in Fierce Opposition

After brief greetings (1:1-2), Paul expresses high praise for the Thessalonian believers' unwavering faith in fierce opposition. He is confident that their endurance will not be in vain. See also 1 Peter 1:7.

2:1-17 Amplification and Clarification on Christ's Second Coming

Paul had become aware of the infiltration of false teachers who misled people on Christ's second coming. In this passage, Paul warned the Thessalonians to be vigilant and watch out for two things: (1) Rising of apostasy (that is, refusing to accept God's truth and Christ the Redeemer in preference to other anti-God ideas of the darkness) (2:3); (2) Deceptive influences would permeate the world as already evident before the man of lawlessness would appear (2:7). The actual appearance of the man of lawlessness, however, will not happen until near the end of the end-time because he is being restrained by God (2:3-7; Matthew 24:15; Daniel 9:27). When he is allowed to appear, he will be destroyed by Christ (2:8).

3:1-15 Final Word of Confidence and Reminder for the Idlers

Most of the Thessalonian believers were faithful and walking well in the Lord. Paul had confidence in them and asked them to pray for him (3:1-5). Some, however, were idlers who did not work to earn their living. Paul strongly disapproved them and gave guidance on how to handle them (3:6-15).

3:16-18 Greetings and Goodbye

Paul's special note in 3:17 implies that some letters could have been forged in his name. So he "signs" this letter with his own signature to assure authenticity of the letter.

Summing Up

The two letters are written to nurture the nascent Thessalonian believers to do even more than the excellence they have already attained in the face of opposition. The counselling is good nourishment for all eager believers even in today.

Back to TOC . . . . . . . . . Back to Top

The First and Second Letters of Paul to Timothy

Background

Acts ends at Paul being put under house arrest in Rome. Traditions have it that he was released at about A.D. 62 and he resumed his itinerant gospel mission. He left Timothy at Ephesus while he went to Macedonia. Problems of heresy and false leaders and teachers began to emerge within the Ephesus believers community. Paul writes the first letter to Timothy instructing him on how to handle the situation until he arrives at Ephesus.

Then persecution by emperor Nero took place, probably triggered by the fire at Rome in A.D. 64. Paul was imprisoned in about A.D. 67. When he realized that he would soon die, he writes the second letter to Timothy to further his instructions and make arrangements for some personal affairs.

Timothy was the son of a Greek father and a believing Jewish woman. Paul invited him to join the missionary team (Acts 16:3). A close relationship developed between them so much so that Paul called Timothy his "son" (1 Timothy 1:18; 2 Timothy 1:2).

What Are 1, 2 Timothy About?

Ephesus was an important city in the Roman empire. It was also a centre of Paul's missionary work. Paul took up residence in Ephesus for more than two years to teach the nascent believers (Acts 19:8-10). However, some Ephesus believers were prone to enticement by heresy and ambitious leaders and teachers (1 Timothy 4:1-5). So Paul's first letter focuses on instructing Timothy on handling the situation until Paul arrives (1:3; 3:14-15). It is quite clear, then, the letter is a stopgap measure.

Paul's second letter is like the last will of a dying father to his beloved son, giving him the last piece of advice on continuing to fight the good fight for God, and then some personal affairs and a fond farewell.

Section by Section

1 Timothy

1:1-20 Affirming Paul's Mission Assignment to Timothy

Paul includes his apostolic title in the greetings (1:1). This appears unusual but Paul does it possibly to make a statement to the community that his letter, which Timothy would implement, carries his authority. He immediately declares that he has given Timothy the task to handle the controversies, to stop the wilful persons to teach myths, genealogy and erroneous views on the Law (1:3-7). Paul makes it known his own past to amplify that he has responsibility (1:12-17) to discipline the false teachers (1:18-20).

2:1-15 Two Matters for First Attention

Paul emphasizes first of all to pray for salvation for all people because this is God's desire (2:1-8). Secondly, he urges women to dress modestly and remain quiet because he considered that women were easily induced to act improperly (2:9-15). Note, however, this cannot be said of all women, for example, Priscilla was able to coach a scholar, Apollos (Acts 18:26).

3:1-16 Required Personal Character of Overseers and Deacons

Paul prescribes the personal character required of a candidate for an overseer (3:1-7) or a deacon (3:8-13). The instructions do not define the responsibilities of leaders, except that an overseer is required to be able to teach (3:2). The instructions are far too short of a whole spectrum of objectives, principles and nurturing ability of a shepherd of God's flock. It seems that these instructions were stopgap measures needed to fight the prevailing problems pending Paul's arrival (3:14-15).

But still, the word "aspire" (or equivalent translation) (3:1) begs a question. Is the office of an overseer open for personal aspiration? Or is it not God's prerogative to call a person to serve in that office?

4:1-16 Paul's Counselling for Timothy to Teach Sound Doctrine

Paul has three subjects to counsel Timothy. First, to take action on erroneous teaching of devious religious practices (food law and celibacy) (4:1-5) which could detract undiscerning believers. Second, Timothy is to practise godliness. Paul points out the blessedness of godliness in the present life and the life to come (4:6-10). Third, Paul recalls the spiritual gifts bestowed on Timothy when he was still young (4:11-16). Paul's words are to rekindle Timothy's dedication in the face of false teachers. Indirectly through Timothy, Paul is speaking to the congregation that these words are for them also.

5:1-6:2 Concerning the Elderly and Servants

In consideration of Timothy's young age, Paul gives him special instructions on relating to elderly people. The overall approach is to show sincere considerateness and respect for them (5:1-2).

Then Paul gives specific advice concerning taking care of widows according to their categories such as family support, age, and so on (5:3-16). Paul's special attention to widows is understandable. In his days, widows were in a very disadvantaged situation at home and in society. For younger widows, Paul's advice is for them to get married (5:14). He deplores those who choose to live a loose life (5:11-13).

Regarding elders (leaders, not just elderly in age), Paul gives instruction to provide material support for the worthy ones and safeguard elders from irresponsible defamation (5:17-22). Note Paul's judiciousness and impartiality especially in dealing with disputes involving elders (5:21-22).

There is also instruction for servants to respect their masters for the sake of the gospel (6:1-2).

Read the inconspicuous advice of Paul for Timothy to drink a little wine to help his ailments (5:23). It is sound and thoughtful to add this advice so that Timothy should not feel "ungodly" to drink a little wine. It also safeguards Timothy from being wrongly accused of drinking wine.

6:3-21 Closing Instruction to Timothy Regarding Personal Conduct

Here Paul heightens the need of godliness in a servant of God. At the same time, he denounces those who pursue the opposite, especially monetary gains. However, Paul is careful not to unfairly tarnish those who are rich legitimately. He suggests that they could use their wealth to do good work (6:17-19).

2 Timothy

1:1-2:13 Paul's Words from His Heart to Timothy

In reminiscence, Paul thinks of three things and he shares them with Timothy, to encourage him to follow his footstep and not to be ashamed of doing so. First, Timothy's upbringing in faith by his mother and grandmother (1:1-7). Second, Paul's own calling by God to preach the gospel. Paul is not ashamed of his present situation and confident of the faithfulness of the Lord Jesus (1:8-14). He hopes that he will be Timothy's example. Third, The loyal and fair-weather friends - the implication is to choose friends carefully (1:15-18).

Then still in reminiscence, Paul's thought focuses on the risen Christ (2:8) and Christ's faithfulness (2:11-13). This thought, he recalls, is the great motivation for him to serve Christ so that others may be saved (2:9-10). It is also the reason why Paul now commends Timothy to pass the gifts he received to others who are faithful and are able to teach the truths (2:2). The ultimate purpose is to encourage Timothy to be prepared to suffer with him (Paul) as Christ's good soldiers (2:3-7).

2:14-26 To Be An Unashamed Servant . . . and How

Paul's motto for pursuing to be an unashamed servant is to be diligent, accurately handle the word of truth (2:15) and abstain from wickedness (2:19). The contrary would be like the deeds of Hymenaeus and Philetus (2:17). Then Paul uses a metaphor of the vessels of a large house to encourage Timothy to choose to be the most valuable vessel (2:20-21) and points out other specifics that Timothy should take notice of (2:22-26).

3:1-9 To Be Prepared for Things of the Last Days

The "last days" in biblical language refers to the NT times when God's redemption program moves towards consummation. The time is yet to come. When it comes, the things described in 3:2-9 will appear. Paul wants to mention this subject because it is often downplayed.

3:10-4:5 Final Task Entrusted to Timothy

Paul's final charge to Timothy is to preach the word regardless of the situation (4:2). Note how much Paul has said as preamble to his assignment (3:10-15). The point is to set an example for Timothy.

4:6-22 Paul's Personal Thoughts Shared with His "Son"

In this closing passage, even the strong man Paul could not help to feel a little emotional. Note the only consolation, which is the most precious to him, is 4:6-8. In human terms, he also had a most precious thing in addition to Timothy - the lasting friendship of Priscilla and Aquila (4:19).

Summing Up

With the two letters Paul passes the torch to his young associate Timothy to care for the congregation and to deal with the emerging problems of heresy, apostasy and internal false teachers. The instructions given in the first letter for Timothy are, understandably, stopgap measures pending Paul's arrival at Ephesus. Therefore, how much of the instructions are transferable to other general situations should require careful assessment.

Many Bible teachers fondly call these two letters (plus the letter to Titus) "pastoral" letters. This labelling is a misnomer because shepherding of God's flock needs to cover a comprehensive spectrum of subject areas such as Christ's word on discipleship (John 10, 13-16; 21:15-17) and Paul's Romans 12ff and 1 Corinthians 13.

Back to TOC . . . . . . . . . Back to Top

The Letter of Paul to Titus

Background

Titus had a long association with Paul. It began when Paul took him, an uncircumcised gentile believer, to Jerusalem with Barnabas (Galatians 2:1). Titus, however, is not mentioned in Acts. He carried the letter 1 Corinthians to Corinth and provided feedback to Paul on the situations in Corinth (2 Corinthians 7:5-6). After Paul's release from house arrest, Paul and Titus probably made a missionary journey to Crete, a large island in eastern Mediterranean Sea. For some reason(s), however, Paul left Crete and asked Titus to remain there to finish the gospel work. Paul's assignment to Titus is the subjects of the present letter. Titus is mentioned the last time about his missionary journey to Dalmatia (today's Croatia). It seems that Titus was Paul's right-hand man for logistical support.

What Is Titus About?

The letter is mainly about Paul's assignment to Titus to finish the remaining missionary work in Crete. It has two main tasks: (1) To appoint overseers for the new believers communities in the cities of Crete; and (2) to teach the believers on the one hand, and to rebuff and challenge detractors and erroneous teachers on the other hand. Challenges like these abounded in those days wherever the gospel was preached.

The letter is like an "operation handbook." It covers things for nurturing new believers at the rudimentary level: teaching biblical truths, cultivating the conduct of believers as children of God, as members of society, and as citizens. As for Titus himself, he is counselled to be a good example.

Section by Section

1:1-4 Greetings

Note the greetings are loaded with a long preamble. Apparently this is Paul's statement of the basis for assigning the tasks to Titus. The preamble points to four facts that make the basis: (1) Paul's service was to the people to be redeemed by God; (2) The redemption gives hope of eternal life promised by God who cannot lie; (3) The promise is being realized by the birth of Christ; (4) Paul's service is by God's calling.

1:5-16 The Main Tasks Assigned to Titus

Two tasks are left to Titus: To appoint overseers (1:5-9) and to teach the truths and to reprove detracting and erroneous enticers (1:10-16).

Note that Paul's instructions for the first task are widened up compared with those in 1 Timothy. They now include giving consideration for the "softer" sides of things such as hospitality, loving to do good, and being sensible (1:8). Also, overseers are God's stewards, not being self-willed (an emphasis of servanthood).

The detracting and erroneous enticers are the usual hordes: circumcisers, die-hard enthusiasts for OT legalistic rituals, and people hungry for sordid gains. Paul harshly denounces them (1:15-16).

2:1-3:8 To Cultivate God-pleasing Conduct in New Believers

The instructions are tailored for each demographic group (2:1-6, 9): Older men; older women; younger women; young men; and slaves. The scope should cover not only matters of faith, but also social and civic responsibilities. And the target "students" must not be the new believers only; the teacher (Titus) must be an example (2:7-8). The end objective is not to bring disrepute to the good name of God (2:5, 11-14). An impetus for making these endeavours is to remind oneself of the grace he or she has received in the redemption by Christ (3:3-7). The teaching approach is to speak confidently and encouraging good deeds (3:8).

3:9-11 Dealing with Detractors

Paul counsels Titus to be unwavering with determined forcefulness to rebuff and reject the detracting, erroneous and factious hordes (3:9-10). For that is their wilful choice (3:11).

3:12-15 Final Matters: Personal Affairs

Paul asks Titus to join him as soon as the brothers arrive to relieve him. Titus should also provide material support for Apollos and his team in sending it off.

Summing Up

The teaching in this letter can be refreshing for all believers and is a useful handbook for nurturing new believers in their growth.

Back to TOC . . . . . . . . . Back to Top

The Letter of Paul to Philemon

Background

This letter is very personal. Its background is pieced together from the content of the letter itself together with available reference from the letter to the Colossians.

Philemon was a man of notable social standing. He lived in Colossae. We know this from the man Epaphras who is mentioned in both Colossians and Philemon (Colossians 1:7; 4:12; Philemon 1:23). Some how Philemon became a believer and so did his household (1:2). The depth and genuineness of Philemon's faith are reflected in the fact that there was a house assembly worshipping in his house. This fact, in turn, speaks of Philemon's loving care for his slaves.

At this point, some one may interject and question why then Philemon did not set his slaves free. The answer may be that while most slave owners treated their slaves very cruelly and inhumanely, there could be a precious few exceptions and Philemon was one of them. See Exodus 21:1-11. Note that this OT law is the first subsidiary law after the Ten Commandments. It may be added that the British Parliament finally took the lead to abolish slavery in 1833 after untiring advocacy by such noble believers as the Clapham community under the leadership of William Wilberforce.

Let us resume the background story of the letter. Onesimus was a slave of Philemon. He apparently did something very wrong against Philemon and then ran away. He later heard the gospel from Paul, who was under house arrest in Rome (see background of the letter to the Ephesians). Onesimus was with Paul for some time and then Paul and Onesimus both agreed that Onesimus should return to Philemon. So Paul wrote this letter for Onesimus to bring it to Philemon. Tychicus, who would deliver Paul's letter to the Colossians (Colossians 4:7, 9), was with Onesimus on the trip.

What Is Philemon About?

The theme of the letter is Paul asking Philemon to receive his ex-slave Onesimus back as a brother in Christ. Other than this request, Paul refrains from suggesting what Philemon or Onesimus should do to make reconciliation. Paul's reticence is to let the light and love of the gospel of forgiveness and redemption work in the hearts of each man. Paul is confident that the outcome will be the most beautiful in comparison if Paul intervenes in any form.

Other than this theme, what is most noteworthy of the letter is the tact, the language (and the choice of words), the thoughtfulness and the sincerity of Paul in writing his message. Paul wisely prefers to motivate the willingness of both Philemon and Onesimus to offer the best to each other through love and without reluctance or compulsion. There is no trace of command, urging, coercing, persuasion, flattery or manipulative voice in Paul's letter.

Summing Up

How beautiful and blessed will mentoring and nurturing of believers be if the spirit of this letter is the choice of practice of shepherds, teachers and God's flocks.

Back to TOC . . . . . . . . . Back to Top

The Letter to the Hebrews

Background

The author of this letter is unknown. There is no clue for identifying him. He never indicated that he was an eye-witness of the incarnate Christ or he had received specific words from Christ. In times before the Protestant Reformation, it was common to attribute this letter to Paul, but after that time this view no longer holds because the style of the letter is entirely non-Pauline.

It is also not quite certain who the recipients were. From the content of the letter, it appears that they were a community of Jewish believers in Christ and were well versed in the OT (5:2). They and the author were acquainted with each other (13:18-19, 23-24). From what is said in the letter, it appears that these believers became disillusioned of the unrealized expectations of the new faith or they were being enticed by non-believing Jews to keep the OT Jewish religious observances. These situations prompt the author to write the letter to them.

What Is Hebrews About?

The whole letter revolves around one single theme: The surpassing excellence of Christ and because of this, the recipients must hold fast to him for salvation and the promised hopes to come. This theme is interlaced with counselling which is a mix of exhortation and dire warning of perishing if Christ is deserted. This interlace sometimes blurs the line at which a parcel of text begins or ends.

In several ways this letter is quite unlike the other NT books. (1) It is narrowly focused all the way to the end on one subject: The surpassing excellence of Christ and its implications. (2) The material for composing this letter is not taken from facts, whether direct or indirect; nor personal experiences. It is drawn from a small number of OT verses narrowly selected by the author. Most of them are from the Psalms. See the list below. (3) The letter is an intellectual treatise anchored on the author's exposition of the selected OT texts. (4) In using the selected texts the author apparently holds a view that the OT is all speaking about Christ and faith (in Christ). So his theme for the letter also is hinged on these two words. (5) The treatise reads somewhat like a sermonic message.

List of OT texts selected by the author: 1:8 (Psalm 45:6); 1:13 (Psalm 110:1); 2:5-18 (Psalm 8:4-6); 3:7-4:13 (Psalm 95:7-11); 4:16-7:28 (Psalm 110:4); 8:1-10:18 (Jeremiah 31:31-34); 10:1-10 (Psalm 40:6:8); 10:32-12:3 (Habakkuk 2:3-4); 12:4-13 (Proverbs 3:11-12); 12:18-24 (Exodus 19:12-13).

Section by Section

1:1-4 A Bold Opening Declaration

The declaration is already acting as a separator of new things from the old. In the old days, God spoke through many ways but now only by one way - through the Son, and what the Son speaks is final and definitive. The Son has the authority to do so because of who he is. Then the author presents his concluding statement in 1:3-4. This statement is the core of thoughts filling the entire letter.

1:5-3:6 The Surpassing Excellence of Christ over Angels and Moses

The technique which the author uses to project the surpassing excellence of Christ is comparison of Christ with lesser objects. Traditionally, the highest of the lesser objects are heavenly angles and the greatly revered servant of God, Moses. So they are the targets of the first round of comparison.

The text of comparison starts at 1:5-14. The author takes it as a matter of fact that it speaks of Christ. Then a dose of counselling follows (2:1-5). The weighty impetus for choosing Christ is that in him is salvation.

Then chapter 2 speaks about Christ's incarnation, humiliation as being a lowly human person and suffering and death. It is from the author's own exposition of the OT text, not from the gospel narratives.

The assertion that Christ surpasses Moses is based on one point of reasoning: Moses is a servant of God but Christ is the Son of God (3:1-6).

3:7-4:13 The Need to Pursue the Rest

The mentioning of Moses leads the author to recall the Exodus story under Moses. That generation of Israel forfeited to enter Canaan because of rebellion (Numbers 14). Although Joshua later led the Israelites to possess Canaan, they never had true rest (Judges 2). Note that in 3:7-11, the author quotes and expounds Psalm 95:7-11 instead of quoting directly from Numbers, Joshua and Judges.

4:14-5:14 Christ the High Priest Superior to the Aaronic Priesthood

In this round of comparison the author acknowledges that the Aaronic high priesthood had high prestige because he was appointed by God to offer gifts and sacrifices for atoning the sins on behalf of the people. The human high priest was also the empathizer of his people because he experienced the same weaknesses as they did (5:1-4; Psalm 2:7; 110:4). However, the Aaronic priesthood is still no comparison with Christ because Christ is the Son; he learned obedience to death; he was made perfect for his people; and he was designated as a high priest of the order of Melchizedek (5:10). At this point the author expresses disappointment at the recipients for remaining at a rudimentary level of knowledge and then he abruptly switches to a message of dire warning in chapter 6.

6:1-20 A Dire Warning of Perishing and A Prospect of High Hope

The author indicates that his readers had been taught enough (6:1-5) and now they should realize that if they should turn back to the old belief, they would forfeit the blessing of salvation and no second chance for coming back to Christ (6:6). He illustrates this point with an analogy (6:7-8). It is dire warning indeed. But then he had some words of hope for them (6:9-12). God is also faithful and would not forget their past good deed (6:13-20; Psalm 110:4). So Christ to them is the high priest of the order of Melchizedek. The author then resumes his message about Melchizedek in the next chapter.

7:1-28 The Mystery of Melchizedek

The author now rationalizes why Melchizedek is higher than their revered Abraham and the Levitical priesthood. It is curious that the author chooses to paraphrase the scene of Genesis 14:18-20 instead of quoting it directly to give a sense of reality of the person Melchizedek.

8:1-10:18 Better Things for Believers Because of Christ

Believers receive better things. First, Christ is the better mediator for things better than those of Moses' days (8:1-6). Second, the new promises are written in believers' hearts, not their heads (8:7-12). The supporting quotations are Exodus 19:5ff and Jeremiah 31:34. The author's conclusion is that a new promise has taken over the old (8:13).

The next comparison is the sacrifice system (9:1-28). The old system was elaborate but could not make the worshipper perfect in conscience (9:9). In contrast, the new system is through Christ's blood and death without blemish (9:14) which makes God's redemption perfect and eternal (9:12).

The last comparison: Christ's sacrifice is all sufficient and eternal (10:1-18). The basis is that Christ's offering of himself is a complete fulfilment of the will of the Father (10:5-7; Psalm 40:6-8). This offering has eternal effect (10:18; Jeremiah 31:33).

10:19-12:29 Faith: The Empowerment to Follow Christ

The author then exhorts his readers: (1) To press on with their commendable living practised in the past (10:22-25) and (2) to add endurance and perseverance (10:32, 36-38; Habakkuk 2:3-4). But sandwiched between these two things, he inserts a severe warning (10:26-31). Will this be sending the readers conflicting messages or a warning not to take God's goodness for granted?

In chapter 11 he tells his readers what it takes to cross over from the stage of knowing to the stage of following. It is by faith. He introduces this message by 10:37-38.

He then elaborates the points: What faith is (11:1-2); how faith was expressed in ancient times (11:3-7); in patriarchs' times (11:8-22); in Exodus times (11:23-31); in kingdom times (11:32-36); and in some other times (11:37-38). The crux is 11:13-14 which is echoed in 11:39-40.

Following on what he just said, the author exhorts his readers to follow Christ with perseverance (12:1-3). But again, he sandwiches the exhortations (12:1-3 and 12-17) with the word that hardship is God's discipline for his redeemed children (12:4-11; Proverbs 3:11-12).

To conclude his messages, he emphasizes that what believers can expect ultimately is better than what people in the past could - a heavenly Zion (12:18-24) and an unshaken kingdom of God (12:25-29).

13:1-17 Practical Details of Walking in the New Way

This section elaborates on the details of walking in the new way with an enlightened knowledge of Christ: He is our helper; he is changeless; he has borne our reproach. And doing good and sharing are God-pleasing sacrifices.

13:18-25 Farewell and Greetings

The usual formula of greetings and benedictions.

Summing Up

Hebrews is a treatise on the surpassing excellence of Christ and the praise-worthiness of faith. It is developed from the author's exposition of a few OT texts plus his sermonic teachings. It is highly intellectual and written in polished language. It is a gem for theologically-inclined orthodox academics. However, the letter's source material, its writing style and composition, and its absence of human feeling make it more like a piece of fine literature for sophisticated readers' leisurely appreciation of its finesse, rather than being earnest, heart-felt words of a toiling shepherd of God's flock.

Back to TOC . . . . . . . . . Back to Top

The Letter of James

Background

The writer of this letter is James, a brother of Christ's earthly family. During Christ's earthly mission, James remained unimpressed by his brother (John 7:3-8). But the James we find in the Bible after Christ's resurrection was a new creation and he became a leader of believers. How this happened we do not know, but he did gain recognition, particularly by Paul (Acts 15:13; 21:18; 1 Corinthians 15:7; Galatians 1:19; 2:9).

The recipients of this letter were the twelve tribes who were scattered (1:1) outside the homeland of the Jews.

What Is James About?

The core materials of this letter are concerned with principles for practical living of believers of Christ in everyday life. The particular emphases are good deeds, acts of love and kindness to each other and to society, as believing neighbours ought to do. The letter does not dwell on the gospel, redemption or salvation. However, it is definitely intended for believers.

The subject matters and the literary form of the letter are much like those of the book of Proverbs. The subject matters are quite unconnected in the letter, and not threaded into themes. They are easy to understand and have practical significance. One particular feature of the writing style, however, should be noted. James switches his style a few times from plain prose to a rhetorical debate with an imagined person making counter arguments. So you will read that he sometimes addresses his readers as "beloved brothers and sisters" and he may abruptly change his tone rudely. An example is 2:20. The purpose of using a rhetorical style is to heighten the absurdity of the counter argument and refute it. So if you are aware of this style of his, you will not feel that James is scolding his readers. The letter of Romans also uses this style.

While this letter may appear similar to the teaching of a sage in the world at large, the messages of this letter are distinctively a biblical teaching. The letter is written for believers: They ought to make efforts to live out the practical principles of living so that their lives will not tarnish the good name of God and Christ, and that they will fulfil the greatest of God's commandment (Mark 12:28-31).

Section by Section

1:1-18 The Prevalent Reality: Facing External Pressures

After the brief greetings (1:1), James immediately gets to the top issue of life: trials (1:2). Trials can take various forms such as social discrimination, harassment, hardship . . . Most of these come from external causes and can be tenacious, confusing, depressing . . . They can attack people of all walks and faiths and is a frequent problem of life.

James counsels his readers to see God's purpose in trials (1:2-4) and how to lean on God for help (1:5). Perseverance is needed too (1:12). Note that he does not blame the occurrence of a trial on the sufferer.

A special type of trials is temptation. James singles it out and counsels how to see the true nature of it and to overcome the attack (1:13-16).

1:19-27 Interpersonal/Community Relations

What often goes wrong in interpersonal/community relations is due to one thing: slow to hear and quick to speak and to anger. James counsels his readers to reverse the order and emphasis on interaction (2:19). For the remedy to be effective, believers need to practise to be doers of the word of God (1:22). He illustrates the underlying reasoning (1:23-25) and highlights what genuine religion should consist of (1:26-27).

2:1-26 Matters of Mental Attitude

What is in a person may subconsciously become manifest in an outward act of the person (Matthew 7:16-18). Here James points out this truth using a fictitious illustration of a person's treatment of the rich and the poor (2:2-4). Not only such an act is wrong in itself, it reflects that the person is wrong in grasping God's greatest commandment, and consequently, the whole set of laws (2:7-10).

James' main point is that in a person good work will inevitably come alongside true faith (2:14-26). Note the forceful emphasis in 2:24. This verse is sometimes misconstrued as contradicting Paul's teaching of salvation by faith in Christ (Romans 1:17). But it actually is not. Paul is emphasizing the pathway leading to salvation, but a pathway is not the end of salvation. A redeemed person inevitably will attempt to live out biblical teachings such as those things taught in Romans 12. That is the evidence of new life. So, both James and Paul are actually saying the same thing. See the last part of 2:26.

3:1-18 The Untameable Tongue and True Wisdom

James spares no words to point out the untameable human tongue and the immeasurable damage it can bring. Do we not have personal experiences that gossips can hurt? Censorious words, disapproving facial expressions . . . are some alliances of the tongue.

Note that "teacher" in 3:1 is dealt with here together with the problems of the tongue. Can it possibly imply that there are "teachers" who are not genuine, qualified, legitimate teachers but anyway they "teach," that is, they lecture others on their opinions or criticisms about others?

The cure of the damaging tongue is more demanding than a superficial whitewash. The things inside a person need to be cleaned up (3:14-16) with true wisdom from above. Note James' description of true wisdom and its fruit (3:17-18).

4:1-17 Self-control and Self-examination Needed

This section gives advice on human behaviours that are particularly problematic and require determined efforts of self-control: Quarrels and conflicts (4:1); lusts, envy and jealousy (4:2-4); pride (4:5-6). The root of these is worldliness (4:4). The antidotes are: To submit to God and resist the devil; clean one's own hands and hearts and mourn for one's own faults (4:7-10); be doer of the law, not act as a judge of others (4:13-16). The final check and warning is 4:17.

5:1-20 James Summarising His Words

The first item of his summing up is returning to the subject of misuse of riches. It seems that he is very concerned about the sharp divide between the rich and the poor (1:9-11; 2:2-7; 5:1-6). The second thing he emphasizes is patience and waiting for the Lord (5:7-11). The third group for emphasis is suffering (a frequent issue in life) and doing acts of mercy for the sick and the stray souls (5:14-20). Compare these points with the teachings of Paul and John (Philippians 2:4; 1 John 3:18-19).

Summing Up

The principles of practical living given in James are as relevant to us today as they were in his time to all believers. How do we live so that our lives and conduct and behaviour in interpersonal/community relations will not tarnish the good name of God and Christ? How may we fulfil the greatest commandment of God? James' letter has the applicable advice.

Back to TOC . . . . . . . . . Back to Top

The First Letter of Peter

Background

The writer of this letter is Peter who was called by Christ to be his disciple very early on (Matthew 4:18-20). He wrote this letter from "Babylon" (5:13) in about A.D. 62-64, before the Nero persecution. The recipients were believers in Asia Minor (1:1). It seems that this region, like other places where the gospel was preached, was unfriendly to believers of the gospel.

What Is 1 Peter About?

The main content of this letter is on nurturing and counselling believers to live their lives worthy of God's calling to redemption and God's name they are wearing. It has a special emphasis on urging believers to be prepared for sufferings because that is the will of God and because of the world's hostility to his gospel.

The messages are not written as dos and don'ts in life but are words of counselling on why and how to conduct oneself in various situations in everyday life in the world. The words, in turn, are drawn from reflections on what does it mean to be God's people, what God's will is regarding redemption and Christ's sufferings, and what the promise of hope in God will lead to. The subject of sufferings is introduced at suitable points in the messages. The letter speaks to people's hearts; it is not a doctrinal treatise.

The mood of the letter is reminiscent of the Lord's simple, quiet words spoken to Peter after the resurrected Christ met the disciples and had breakfast with them (John 21:15-17). Peter would never forget this occasion. So here in this letter, we read Peter's words like that of a humble, faithful and committed servant of Christ to shepherd Christ's flock, not a lecture on godliness.

Section by Section

1:1-12 The Blessedness of Being Partakers of God's Salvation

The opening greetings (1:1-2) seem to be long-winded but they are not. The mentioning of individual geographical locations reflects the writer's mind is with the recipients. The three-fold description of God's salvation (1:2) recalls how much labouring and what kind of sacrifice that God in Christ has devoted to bring about the salvation of each believer.

Peter continues to reflect on the firmness and preciousness of God's salvation (1:3-5). Note that he identifies the salvation as initiated by God, contrary to a widespread notion of thanking Christ and leaving God the Father "in oblivion." Next he mentions Christ's resurrection together with the imperishable and undefiled nature of the heavenly inheritance. Why the linkage? First, the two things are inseparable in that the inheritance is an outcome of the salvation. Second, Peter is emphasizing that, in spite of sufferings (1:7-9), the hope of inheritance is as sure as Christ's resurrection which is already a sure reality.

So Peter presents two impelling reasons for God's people to rejoice with joy even in difficulties: (1) "This" (1:6), that is, the hope of inheritance; (2) It is very privileged for believers to know that they have this inheritance because the prophets and angles had been wondering about it (1:10-12).

1:13-2:10 Call for Living as God's People: Outline

Since God's salvation is so great and real, it is the reason for God's people to live a life as redeemed persons. Hence the word "therefore" (1:13). This reason is reinforced in detail in 1:17-21, 23-35.

How and what to live in this way? We find these aspects: (1) The mind-set (1:13); (2) Generally, the acts in life (1:14-16); (3) Particularly in the matter of loving believers one another in the heart (1:22); (4) Things to put off and things to put on (2:1-3); (5) As a living stone (that is, as an organic member of the body of Christ placed snugly to build up the body together in harmony in relation and function) (2:4-8). The nobleness, the yardstick and the goal for making the efforts are spelled out in the next section.

2:11-3:12 Call for Living as God's People: Consideration of Circumstances

Four settings are considered in the letter: (1) Living among pagans (the world) (2:11-12); (2) Attitude towards rulers and their reigns (2:13-17); (3) Similar to (2) but regarding employer and employee relations (2:18-20); (4) The family. Note that both the wife and the husband are addressed but differently according to the nature of their genders (3:1-7). All in all, take Christ's life on earth as the living example (2:21-25). Again, as in the previous section, the reason and the yardstick are spelled out (3:8-12).

3:13-4:19 Call for Living as God's People: Possible Sufferings

Peter's message goes further, now with an amplification on suffering. Note that 3:13, 14 should be considered together. Five scenarios are dealt with. (1) Be prepared to give an explanation for why a believer believes (3:15). Note the reason and usefulness for having this "folder" in believers' persons. (2) To have a good conscience (3:16-17). Conscience is a very potent armour against accusation by oneself or by others. Note that Christ's salvation is a firm ground for fighting accusations (3:18, 21).

At this point, Peter makes a puzzling interlude (3:19-22). A probable interpretation of this text may be like this: "After Christ's death and resurrection, his ascension is a resounding statement to the dead of the Noah era that Christ has triumphantly brought salvation to the believing people and doom to the unbelieving." Noah's era is used as the time mark because the event is "world-wide." A little further, in 4:6, the "dead" is also mentioned. But in this instance, it refers to those believers who died of suffering. They will live in God forever, and God will avenge them and proclaim them righteous in Christ. All in all, the interlude helps Peter's readers to gain perspective on suffering and death. The marked difference is whether a person lives and dies in God or not.

With the interlude as a backdrop, Peter resumes his message. (3) Suffering cleanses out desires of the flesh and separates believers from the world in God's reckoning (4:1-5). (4) Let the approaching of the end of all things be a motivation and an assurance that doing good work will not be in vain (4:7-11). (5) Expect the possibility of severe suffering. How can a believer overcome the ordeal? Think of following Christ's steps; bear in mind of God's judgment on disobedience; and put the trust in God (4:12-19).

5:1-11 Final Words to Shepherds and God's Flocks

Note that Peter applies the final words to himself also. He calls himself a fellow elder (not an elevated high religious official). Note what he emphasizes on shepherding: Willingness, voluntariness, self-denial, eagerness, to be an example, hope for the Lord's appearance, humility, sobriety, vigilance.

5:12-14 Farewell

It is not clear where Peter wrote his letter. "Babylon" can be the real name of a city and it can also be the pseudonym of Rome which was hostile to Christ's believers.

Summing Up

It is God's will to leave his redeemed people in the world (John 17:15) and they are bound to face various issues in life. Suffering is one of them. It is an inherent part of God's redemption. Christ has tasted it to the full extent. How to face this inescapable issue of life? This letter is a helpful read for us.

Back to TOC . . . . . . . . . Back to Top

The Second Letter of Peter

Background

The author identifies himself as Simon Peter, an apostle of Christ (1:1). Through the centuries doubts have been cast on the authenticity of the authorship but it should not be so. See note on 1:1-11. The recipients are described by the author as having the same faith. The letter was written probably before Peter died in the persecution of Nero which started in A.D. 64.

What Is 2 Peter About?

The letter is written on two subjects: (1) To encourage believers to persevere in living as people of God. (2) To be on guard against the rise of false teaching among the believers and to fight against it. The author makes it clear that this letter is his last testament before he dies, so the recipients will receive the words with extra earnestness.

Section by Section

1:1-11 The Recipients' Standing and Forward March in God's Grace

In the salutation (1:1-2), the author identifies himself as Simon Peter, who is an apostle of Christ. We do not spend time to second guess who the author is, because simple reasoning tells us that if the letter was forged by an imposter, how can it be accepted into the Bible?

The recipients are unknown but they are believers of the same faith as the author. So the author and the believers are communicating on things of God on the same wavelength.

The first things brought up in the letter are a review of where the readers are standing in God's salvation. A great thing is that the divine nature is now in them (1:3-4). Peter then encourages them to take this bestowal as the motivation for them to march forward in cultivating growth of the spiritual life (1:5-7). They can look forward to the fruit in true knowledge and the assured entry into God's eternal kingdom (1:8-11).

1:12-21 The Two-fold Purpose of the Letter with Testimony

Peter is careful to make clear that the letter is not superfluous because they already know the subject matters well. He brings the matters up as his farewell message before he dies. It is his last testament (1:12-15). Compare this situation with Moses' speaking with the people of Israel in Deuteronomy.

He has already dealt with the first part of the purpose of the letter in 1:3-11. Here he is going to mention the second part about false teaching. But he first inserts some background to amplify that the gospel of Christ which he introduced to them is altogether truthful (1:16-21), unlike what the false teachers teach. This truthfulness is no small token. This Peter, the writer of this letter, had the rare privilege of witnessing the transfiguration of Christ on the mountain (1:18); he personally heard God's declaration that Christ is his beloved Son (1:17). What can be more irrevocable and authoritative truth than this (1:19-21)? With this recollection as the backdrop, Peter gets to the subject of false teachers in the next chapter.

2:1-22 The Real Face and Destructiveness of False Teaching

Peter exposes summarily the real face and destructiveness of false teaching (2:1-3). Note their characteristics: (1) The duet of them: false prophets and false teachers. (2) Their subtle operation ground: among the believers. (3) Their driving motive: greed. (4) Their tactic: sensuality and falsehood as tool of exploitation.

After the exposure Peter quickly uses examples of ages gone by to predict the inevitable judgment of God on them and deliverance of the feeble individuals victimized by their temptation (2:4-9). Note the forcefulness of Peter's denouncement of their evils in detail, one by one (2:10-19).

Finally, Peter has a warning for those who initially profess to believe in Christ and then turn to follow false teachings. He points out that the grievous end would await them (2:20-22). The graphic metaphors in 2:22 illustrate their love of degradation.

Note that in this chapter, there are several "if . . . then" sentence constructions. This is to use the form of a logical argument to strengthen the certainty of the consequence pointed out in the argument. For example, " _If_ it is fire, _then_ it can burn."

3:1-18 The Most Damaging False Teaching and Antidotes

Peter now singles out the most damaging false teaching which aims to destroy believers' trust and hope in Christ's salvation. It is the denial of the prophetic promise of Christ's return (3:1-7). The viciousness of the damage is that the false teaching aims to dismantle the foundation of the gospel hope, portraying that the promise of Christ's return is a mirage. To counteract this, Peter dispenses two antidotes. (1) The Lord's coming and the appearance of new heaven and new earth are a sure certainty (3:10-13). (2) Be aware that false teachers also use a similar tactic to undermine Paul's teaching of resurrection of Christ (3:15-16). Then add persistence in trusting and following God to the final goal (3:8-9, 14, 17-18).

Summing Up

In essence, the teaching of 2 Peter is not out-of-date but false teaching in modern times abounds in more complex, subtle and diverse forms. Tolerances are now an accepted social norm. So vigilance, perseverance and wisdom from above (James 1:5) are needed more than it was in Peter's time.

Back to TOC . . . . . . . . . Back to Top

The First Letter of John

Background

This piece of writing resembles an NT letter although it bears no name of the sender and no name of the recipient(s). Traditionally it is recognized as written by John, a close apostle of Christ. He also wrote the gospel of John, the two letters 2, 3 John and Revelation. He probably wrote the three letters at the same time or at short intervals between them in about A.D. 85-95 in his old age. The content of this letter shows that he was well known to the recipients so much so that he called them "little children" (5:21).

What Is 1 John About?

John's letter has one main purpose and two corollary purposes. The main purpose is to show the way that will assure genuine believers who, nevertheless, have some doubts about whether they are saved (5:13-14). It is not uncommon for sincere believers to have doubts, especially in the earlier stages of their faith. Satan works hard to shake believers' confidence.

The first of the corollary purposes is to provide guiding help for believers who have professed their belief in Christ but their lifestyles are contrary to the conduct expected of children of God as taught in the Bible. The other corollary purpose is to expose those people who congregate among believers but they do not accept God's salvation through Christ. Furthermore, they seek to entice believers to leave the congregation and follow them.

John's letter covers all the three purposes. His approach is this. With regard to the main purpose, he points out the biblical truths that believers should hold fast to be able to comprehend the assurance of salvation in Christ. But how will they know for sure that they are holding the truths fast with intelligent understanding and conscientious conviction, and not by mechanically memorizing them? John's help is to bring to their awareness four crucial facts that are pertinent to God's redemption: The incarnation of Christ; and three personal attributes of God, namely, he is light; he is righteous and he is love. The incarnation is a "must" in God's redemption; the three attributes are essence in restoring the divine nature on redeemed sinners (2 Peter 1:4) which the human race lost in the fall in Eden.

If believers truly see and accept these truths, even though they begin as weak seedlings, they will kindle their hope more and more in their redemption. This conviction will influence their outlooks and their lives. They will have desires to make efforts to live in the ways befitting as children of God.

With regard to the first corollary purpose, John puts his message as the reverse of what he has said above. So if professed believers live their lives contrary to the truths, then they themselves will know that they are not walking in the truths and their salvation is shaky. The remedy is, first of all, that they need to follow the way of faith considered above truthfully. If they do, they will see the need to submit their views to God's truths and have conviction to tidy up their lifestyles. They need to pray for God's mercy for them to be willing and able to do so. There is no other way and no shortcut.

With regard to the other corollary purpose, John bluntly exposes what is wrong in their acts and points out that there is no salvation for them. John warns believers not to be enticed.

Section by Section

1:1-4 The Incarnation of Christ: Real and Tangible

John's letter begins with a declaration of the incarnation of Christ. That lays down the clearest and most direct criterion for determining whether any proclaimed salvation should stand or fall. The incarnation of Christ is a "must" for God to accomplish the redemption plan through the sufferings and death of the incarnate Christ because the Messiah must be a God-man combination. But why should God care to do all these? The short answer is John 3:16 and 2 Peter 1:4. So we can understand why John spares no word to testify that this declaration is absolutely trustworthy and that he was an eyewitness of the incarnate Christ through nearly the entire length of Christ's mission on earth.

1:5-2:28 God, the Light, and Implications for Believers

"Light" refers to a true attribute of God - in him there is no darkness, no deviousness. The light is also the illumination of the darkened human souls so that they may see and embrace God and his things (John 1:4). True believers will walk with God in the light and in good conscience. This walk will show in the lives of the practitioners. There will be evidences: They will confess if they inadvertently sin (1:6-2:2); they will keep God's commandments (2:3-11); they will not love the world (2:15-17); they will not deny Christ, the Son of God, and they will not walk in the company of antichrists (2:18-24). The characteristics of antichrists are described in 2:19, 22-23.

These believers will have the cleansing of their sins by the blood of Christ (1:7) and the anointing by the Holy Spirit (2:20, 27). Believers can be in communion with God because of God's endowment of these two realities in them.

2:29-4:6 God, the Righteous, and Implications for Believers

God's children are doers of righteousness. This personal disposition proves that they are born of God (2:29). God's children have hope to see God and that hope will be their motivation to live righteously (3:1-10). A self-test for seeing that we are walking in righteousness is that we have genuine love for fellow believers such as giving practical help for the needy fellow believers (3:18). Then our conscience will not condemn us before God (3:14, 18-21). Holding fast the confession that Christ has come in the flesh is a validation for genuineness of faith and a test for detecting antichrists (4:1-6).

4:7-5:12 God, the Divine Love, and Implications for Believers

Love is of God. This description specifies what love it is. It is not romance, not sensual feeling, not delight in many lovable things in the world even like fine art, not even philanthropic empathy for others in need. It is the unique love for the lost who were God's own creation (4:10-11; John 3:16) and in turn, God expects believers to be walking witnesses of this love (Mark 12:29-31). Everyone who loves is born of God and knows God (4:7; 5:1). This is an evidence that believers can examine themselves. This is the confidence for us in the day of judgment (4:17). Other tests include our earnestness to keep God's commandments (5:2-3; John 14:21); and not to love the world (5:4-5).

5:13-21 Final Words

Several things are stated summarily in this closing passage to reiterate their significance: The purpose of writing the letter (5:13-15); praying for stray believers (5:16-17); security of God's redemption in spite of- the power of the evil one (5:18-19); the reality that the Son has come and we know him and God (5:20), and avoid idols (5:21).

Summing Up

This letter tells a fact in plain language that all genuine believers are secure in the redemption of God and it guides readers to realize that they can see this fact by themselves. The evidence is solidly based on the purpose and substance by which God works to accomplish his redemption plan. The letter is not a rhetoric, not a theological lecture, but plain facts and digestion of the facts that God has given us for our assurance of salvation and confidence to walk forward in the new life.

Back to TOC . . . . . . . . . Back to Top

The Second Letter of John

Background

See 1 John. John calls the recipients the chosen lady and her children (1:1). Most likely this refers to a community of believers. The use of a pseudonym is to protect the recipients from hostile outsiders.

What Is 2 John About?

The main content of this letter consists of two messages. (1) A repetition of encouragement to abide in the truth and love of God and do this also to each other among fellow believers (1:4-6). The repetition is for refreshing of the memory because the commandment is from God (1:6). (2) To draw attention of the recipients that some workers are actually deniers of the gospel of Christ. They are antichrists (1:7-9). Therefore believers need to exercise discernment to make sure who the workers are. False teachers should not be supported. Even greeting them is participation in their evil deeds (1:10-11).

Notable Details

|| John calls himself "elder" (1:1) instead of some venerable title. The word in the usual sense refers to an aged person, but in this letter it also indicates that John has a role as a leader to nurture the younger people in the believers community. It is an undecorated designation used since OT times (Numbers 11:16-17). So by preferring this simple designation, John sees himself as a mere servant of God and a shepherd of God's flock.

|| John describes his greetings as in "truth and love" (1:3). The descriptive words are often used to impart an air of "spirituality." But to John, truth and love are an inherent element in his life and in the lives of children of God.

|| "Do not receive them (deceivers) into your house" (1:10) may seem to be an unkind manner in our society. But John sees the need to make an uncomfortable choice to be on God's side (1:11). That is the same principle that John and Peter practised from the beginning of their gospel witnessing (Acts 4:19).

Summing Up

2 John gives us a snapshot of reality of wheat and tare growing together in the gospel field so that we need to be on the alert in our walk through the field. The tare in this case is truth deceivers and gospel deniers.

Back to TOC . . . . . . . . . Back to Top

The Third Letter of John

Background

See 1 John. The name of the recipient, Gaius, was quite common in those days. It appears five times in the NT. It is not known which of these Gaius is meant in this letter.

What Is 3 John About?

The letter is sent to Gaius about three matters:

(1) John commends Gaius on his walk in truth and love (1:3-4) and in his hospitality to welcome itinerant gospel workers and to provide material support for their forward journeys. Gaius' good work was outstanding (1:5-8).

(2) John confides to Gaius that John has earlier sent a letter to Diotrephes to disapprove Diotrephes' egoistic behaviour in the believers community and his high-handed expulsion of dissenting individuals from the community (1:9-11).

(3) John makes a recommendation for a person named Demetrius to Gaius (1:12).

Unfortunately, there is no indication or background in John's letter of the purpose of his letter. The most probable purposes seem to be: (1) Both Gaius and Diotrephes were of the same community. John wants Gaius not to be intimidated by Diotrephes and to carry on with his (Gaius') good work. (2) Demetrius was an itinerant gospel worker of good repute. So John recommends him to Gaius and possibly also asks Demetrius to carry the letter to Gaius. A recommendation from a respected leader goes a long way for the recommended individual.

Notable Details

|| We can be sure that it is appropriate for John to confide to Gaius concerning Diotrephes (1:9) because John speaks and does the truth and love consistently. For us ordinary believers, however, high discernment and wise discretion are needed to do likewise, if we need to do it at all. The reason is that indiscriminate private communication can degenerate into backbiting, gossip, defamation, judgemental criticism or partisan spirits. Such ugly and damaging episodes are not unheard of in modern-day religious circles.

|| Leaders like Diotrephes or worse are a sickness in congregations. Cases occurred in Moses' time, in Paul's time, in the days shortly after the close of the apostolic age. For example, leaders in early second century began to scramble to elevate themselves as Bishops!

|| Fake gospel workers abound. John was mindful to write a recommendation for Demetrius to testify for him. Therefore believers and potential believers need to equip themselves with at least the foundational truths of God, of Christ, and of the gospel, so that they may differentiate between the genuine and the fake workers.

Summing Up

3 John gives us a snapshot of reality of wheat and tare growing together in the gospel field so that we need to be on the alert in our walk through the field. The tare in this case is the like of Diotrephes.

Back to TOC . . . . . . . . . Back to Top

The Letter of Jude

Background

This letter is written by Jude (Judah) (1:1), a brother of the incarnate Jesus of Nazareth and of James. The recipients are not identified in the letter but probably they were Jewish believers of Christ because the letter makes reference to OT and Jewish traditions in the examples and illustrations.

What Is Jude About?

This letter is written to urge and encourage the recipients on one thing - "To contend earnestly for the faith which was once for all handed down to the saints" (1:3). What triggers Jude's fervent concern is an issue of some undesirable people infiltrating into their community and they were marked by two frauds: licentiousness and denial of the Lord Jesus Christ (1:4).

Then Jude works his message in three rounds of examples and illustrations (1:5-7, 8-13, 14-16). In each round he makes reference to some OT examples or traditional fables to show how God judged the past offenders. In a colourful language, he asserts that their contemporary offenders were committing the same kind of offences and they would meet the same fate. He tops up his points by calling his recipients to take notice that the apostles have also warned of these things (1:17-19). In conclusion he advises his recipients to do the things listed in the letter (1:20-23) which is to pursue godliness and be perseverant.

Notable Details

|| The letter of Jude was one of the few NT letters not accepted into the Bible until the end of the fourth century. One reason is its use of questionable myth-like examples (1:9ff and 1:14ff). Indeed, why should a letter claiming to teach God's things and denouncing fierily the ungodly acts rely on myth-like examples? Is the Bible so inadequate that Jude needs to borrow ideas from unbiblical sources?

|| The stated purpose of the letter (1:3) roars like a thunder. Yet the content is on censuring the way of life of some deviant people in the believers community (1:4). What the content is addressing is really more akin to libertinism in which practitioners choose not to believe in Christ but to indulge in an immoral lifestyle. Libertinism is, indeed, sinful and godless, but it is more about the ways of life whereas 1:3 is supposed to aim at truths on which the gospel stands. They are two things of different categories of significance.

|| Although the indictment and judgment uttered by Jude are very forceful, he presents only sketchy evidence of the offences and the affiliation of the offenders is not identified. Equally, his advice (1:20-23) on pursuing godliness is also very bare. The message therefore sounds dogmatic and thunderous, but brings little rain.

Summing Up

It is not clear what value of biblical teaching this letter has added to the NT letters.

Back to TOC . . . . . . . . . Back to Top

The Revelation to John

Background

John clearly states that it is Jesus Christ who lets him see what is described in the book of Revelation and instructs him to write them down (1:1-2, 11). Therefore, the real author of the book is Jesus Christ who received the revelation from God his Father. John is the recording scribe only.

The writing took place near the end of the first century when John was in exile to the island of Patmos because of his testimony for the gospel of Christ (1:9). Besides usual opposition to the gospel, persecution of believers began in the second half of the first century because of emperor worship imposed as a test of citizens' loyalty to the emperor. Those who dared not to worship the emperor could be punished. But as we shall read in the book, these are only precursors of fiercer things to come.

What Is Revelation About?

The book of Revelation is almost like a mythical novel. Many people are turned off by this first impression. But God's story will not be complete if this last book is not read. So let us find a way to read it through and enjoy its illumination. The crux is to begin with an outline of its contents as a roadmap and to have a preparatory understanding of the characteristics of the book and how to read the texts. Then we go to the sections for details and explanations. Then the things in the book will make sense to us.

Outline of the Contents

1 Preamble (1:1-20)

2 Christ's letters to seven called-out communities (2:1-3:22)

3 The opening scene in heaven (4:1-5:14)

4 The opening of the seven seals of scrolls (6:1-8:1)

5 The sounding of the seven trumpets (8:2-11:19)

6 Satanic persecution and security in God (12:1-14:20)

7 The pouring of the seven bowls (15:1-16:21)

8 The Satanic cohort finished (17:1-20:10)

9 The great white throne vs. the new heaven and new earth (20:11-22:5)

10 Reaffirmation and closing words (22:6-21)

Characteristics of the Book

Revelation is a prophecy (1:3; 22:7, 10, 18, 19). A prophecy is about things to come but it may include past or contemporary things. In Revelation, the seven congregations are contemporary situations (with respect to John's days). Other things are scheduled to come at various times up to the end-time.

In the Bible, a prophecy may be told in plain language such as Jeremiah 20:1-6 which foretells the coming exile of Judah. Some prophecies, however, are told in a cryptic language such as the bulk of the books of Ezekiel, Daniel and Zechariah. In this category of prophecies, the meaning of a prophecy is interpreted by an angel or the prophet himself; it is not left to be interpreted by human people at will (2 Peter 1:20-21). Revelation belongs to this type.

Besides being cryptic, Revelation is written in a symbolic language. For example, Babylon (17:1-7) is a pseudonym for the power centre of rebellion of the world against God. The lampstands and the stars (1:12, 16, 20) represent the seven called-out communities and their angels respectively. One reason for using symbolic language is that these are unseen and unheard of things (1 Corinthians 2:8-9). There is no tangible human terminology for them.

One more point. Quite often Revelation narrates future things in the English perfect tense. For example, Babylon is described as having fallen (18:2) and Satan is described as having been thrown into the lake of fire (20:10). It is a language ploy intended to heighten the finality of the events. The events actually remain to be fulfilled in the future.

How to Read the Texts

In trying to understand the book of Revelation, especially in first-time reading, focus on the core message of each block of narration. Do not be detracted by the details and do not attempt to decipher them. They are like a decorating background. In this way, the core messages will stand out:

The Purposes of the Book

Renowned scholars have suggested various interpretation methods and derived distinctively different purposes of the book. This book believes that the interpretations should be guided by the book's own messages and the purposes derived from the messages. The principle of this approach is basic, "A disciple is not above his teacher . . . " (Matthew 10:24).

Primarily, the book is to communicate what must take place in the time to come that God's people and the world should be wise to heed them (1:1, 3; 22:10, 16-17). More specifically, it is:

(1) To instruct believers, through the seven letters to the representative congregations, what they need to do in the face of the coming situations of persecutions, trials, temptations, and to know God's promises for overcomers and warnings for failing to overcome.

(2) To give a preview of God's judgments of unrepentant sinners and vindications of suffering believers.

(3) To provide assurance and consolation to God's people who suffer for the sake of the gospel and God.

(4) To give a preview of the ultimate victory of God's redemption in Christ to be shared with believers.

Section by Section

1:1-20 Preamble

The short opening statement (1:1-3) introduces several things: What the book is about; the purposes of the revelation; Christ's instructions to John the scribe; and Christ's summary call to all believers. Then John describes Christ in some special vocabulary (1:4-20) which amplifies Christ's divinity and his redemptive works.

2:1-3:22 Christ's Letters to Seven Called-out Communities

The seven communities of called-out people were real in John's days. They were in the western region of Asia Minor. These letters are messages calling for repentance, for perseverant faithfulness, for self-examination, and God's promises for overcomers and warnings for failures to overcome. The messages are relevant to God's people of all generations everywhere.

4:1-5:14 The Opening Scene in Heaven

It is significant that the core of the book is set in this opening scene in heaven. It signals that all things that are going to happen may happen only under the reign of God in heaven. The presence of the Lamb with God the Father testifies for the supreme meritorious and victorious atoning sacrifice of Christ for the redemption of lost human people. Read the praises and prayers of the four living creatures and the 24 elders (4:11; 5:9-10, 12-13) to have a sense of what this scene of deity in heaven may speak to us.

6:1-8:1 The Opening of the Seven Seals

The opening of the sealed scrolls is the first of three series of judgment of God on the rebellious world. The other two series to follow are the sounding of seven trumpets and the pouring of seven bowls. Sometimes, the struggling of faithful believers is also in view to testify that even in difficult situations there are faithful witnesses for God. They risk their lives. Note that only Christ is worthy to open the seals.

Opening of the first four seals unleashes four horses and their riders. They leave trails of destructions, wars, famine and deaths. But it is not yet time for God to avenge the martyrs of the past. The martyrs cry out to God (fifth seal, 6:9-11) and are comforted and are asked to rest for a little longer. Meanwhile, God's judgment is continuing. The sixth seal is broken. It brings overwhelming terror (6:16-17).

There is a momentary pause before the opening of the seventh seal to make provision for protecting God's people from the imminent perils (7:3, 9, 14, 16-17). Then there is another moment of silence before the seventh seal is broken (8:1). The dreadful situation of what is coming cannot be overstated.

8:2-11:19 The Sounding of the Seven Trumpets

The sounding of the first four trumpets brings catastrophic destruction to the natural world and the celestial bodies (8:7-12). The fifth and sixth trumpets bring severe torment and death to the human population. Note the peril-struck areas and the resolute resistance of the people (9:5-6, 15, 20-21)

Then, as in the case of the seals, there is a pause between the sounding of the sixth and seventh trumpets (10:1-11:14). Two events take place in this interval. One is John being reaffirmed to continue the prophecy (10:11). The other is the episode of the two witnesses sent by God to give a final chance to people to repent (11:3-13). While most people squander this chance (11:9-10), some do give glory to God (11:13). Then the seventh trumpet sounds to announce the beginning of God's eternal kingdom (11:17).

12:1-14:20 Satanic Persecution and Security in God

Three situations of Satanic persecution are noted. First, the symbolic woman and her child are pursued by the red dragon (Satan) attempting to kill them (chapter 12). This incident is primarily a recollection of what Christ went through from incarnation to suffering, to crucifixion, to resurrection and ascension. Satan's attack is aiming at the whole scheme of usurping God and spoiling Christ's works of salvation. But Revelation tells us that in connection with this attempt, Satan is thrown out of heaven (12:9-11).

Second, the beast from the sea and third, the beast from the land (chapter 13). They are the chiefs of Satan's cohort. Note the ways of their systematic persecution. They will be the real things to come.

But God triumphs. A scene of redeemed people with Christ appears (14:1-5). God in his mercy still reaches down with Christ's gospel (14:6-8). But worshippers of the beast are doomed (14:9-20).

15:1-16:21 The Pouring of the Seven Bowls

Just before the seven bowls are poured, a scene of heaven appears again (15:1-8). The significance of the events is self-explanatory. Then comes a climax of the rebellious forces for battle at Armageddon, but no battle is actually fought. The whole army just vanishes when the seventh bowl is poured (16:17)!

17:1-20:10 The Satanic Cohort Finished

Note how rapid the events move: Babylon is fallen (17:1-19:6); Christ is set to return (19:11-16); the beast from the sea and the beast from the land (the false prophet) are thrown into the lake of fire (19:20); Satan is finally thrown into the same lake of fire and they all will be held there forever (20:10).

20:11-22:5 The Great White Throne vs. the New Heaven and New Earth

Two drastically opposite eternal destinies: eternal death for the gospel rejecters and eternal life for the people redeemed through the gospel of Christ. Note the completeness of the renewal of God's creation as signified by the re-planting of the tree of life of Eden in the new earth (22:2).

22:6-21 Reaffirmations and Closing Words

Note that both Christ and John reaffirm that the messages in the book of Revelation are true (22:6, 16, 20). Note the closing words of exhortation to all people to heed the messages of the book (22:17).

Summing Up

No matter how much or how little we take away from reading the book of Revelation, one message is clear: The eternal God will reign majestically; all evil and denial of God will be wiped away; every human creature will face the reckoning of God for merciful redemption or for the consequence of denying God and evil deeds in life not cleansed by Christ's blood. This is the essence of the finale of God's story.

Back to TOC . . . . . . . . . Back to Top

  Thank you for using this book along with your Bible reading. If you find it helpful, would you not please leave a review with your favourite book retailer and recommend the book to your friends?

