With perhaps a dozen exceptions, the text of every verse in the NT (written 1,900 years ago) is so far settled by scholars that any dispute as to its readings must relate to the interpretation of the words, rather than to any doubts respecting the words themselves.
But in every one of Shakespeare’s 37 plays (all less than 400 years old) there are probably a hundred readings still in dispute, a number of which materially affect the meaning of the passages in which they occur.
Author: Moses (date of writing: c 1440-1400 BC).
Period: c 1440-1400 BC.
Title: The English title is taken from the Latin translation (Numeri) of the Greek word Arithmoi, the title given to this book in the Septuagint. The traditional Hebrew title, “be-midbar” (“In the wilderness…”), is taken from the opening phrase of the book.
Summary: Numbers is the fourth book of the Pentateuch. It is a historical book, and its Greek and Latin names reflect the fact that two censuses of the Israelites are recorded in Numbers. The Hebrew title more closely reflects the contents of the book, which primarily tells of the rebellion of the Israelites in the wilderness after the exodus from their bondage in Egypt. Because of this rebellion, only two of the adults leaving Egypt were to enter into the promised land of Canaan. The book covers a thirty-eight-year period.
If the book were considered only as a historical record of the wanderings, then much of its message would be missed. One major theme throughout: God’s character is demonstrated in His dealings with His people — for example, His complete holiness in the incident of Moses smiting of the Rock to produce water (Num 20:7-13), and His righteous jealousy in Num 25:1-13. His justice can be seen in the establishment of the covenant of peace with Phinehas. His faithfulness is shown in Num 23:19. He established a covenant with Israel, and the events of this book show His faithfulness to that covenant even in the face of adversity from His people.
Numbers has the first of many instances when God’s people choose to ignore Him and to worship other “gods”. This reveals that God will punish wrongdoing but be merciful to those who seek to follow His laws. In Num 16:1-50, God punished the rebellion of Korah, Dathan and Abiram, but accepted Moses’ atoning intervention.
Numbers shows that God has established high standards, and He expects His people to maintain them. At the same time He is just and merciful, and He is faithful to His covenant. He continually dwelt with His people during their wilderness wanderings. The declaration made in Exo 29:45-46 is repeated in Num 35:34 — God dwells with His people. He leads them (Num 9:15-23) and He delivers them from adversity (Num 21:1-54). It is only proper that He expects faithfulness in return.
Num 1:1 — 10:10 Practical instructions for the wilderness journey.
Num 10:11 — 12:16 From Sinai to Paran
Num 13:1 — 20:13 At Kadesh
Num 20:14 — 22:1 From Kadesh to Moab
Num 22:2 — 32:42 The Plains of Moab
Num 33:1 — 36:13 Sundry Matters
ChristadelphianBooksOnline The Agora Bible Articles and Lessons: 1-9
The 3 1/2 “times” or years of Dan 12 is identical with the 3 1/2 “times” of Rev 12:14, which in turn appears to be identical with the 42 months of Rev 11:2 and the 1,260 days of Rev 11:3; 12:6. It is evident that all these prophetic time periods use a month of 30 days. Thus, 3 1/2 years = 3 1/2 x 12, or 42 months = 42 x 30, or 1,260 days.
Daniel, in Dan 12, is being told what will befall his people (Dan 12:1) in the Last Days. Much (all?) of Daniel plainly has to do with the fortunes of the holy people Israel (v 7) and their special holy place (v 11; Dan 9:24-27). Therefore it is reasonable to assume that the time periods involved in the angel’s answer to Daniel’s “How long?” (v 6) will conform to the Jewish calendar.
Key factors in the Jewish calendar
When the Jewish calendar is analyzed, it is found that there are three very special times each year. These are the three times that the men of Israel were commanded to appear before the Lord (Exo 23:14-17). The feast of unleavened bread, following the Passover, was a 7-day period in early spring (Abib 14-21). The feast of harvest, or first fruits, which the NT calls “Pentecost” (Acts 2:1), came 49 days (seven weeks), or the 50th day (hence “Pente-cost”), after the day following Passover (Abib 15), and thus approximately 45 days after the end of the feast of unleavened bread (Abib 21). The calendar date was usually between Sivan 3 and Sivan 5. The small discrepancies here arise because sometimes Jewish months were 29 days long and sometimes they were 30, and sometimes days were counted inclusively (ie counting the beginning and ending days) and sometimes they were counted exclusively (ie not counting the beginning and ending days). Finally, the third time of general gathering came in early fall. This was a 21-day period commencing with the Feast of Trumpets (Ethanim 1), continuing on to the Day of Atonement (Yom Kippur) (Ethanim 10), and culminating in the Feast of Ingathering, or Tabernacles (Ethanim 15-21).
The seven annual holidays, called “holy convocations”, all fall within these three times (Lev 23:4-43). They are: (1) Abib 14 = Passover; (2) Abib 21 = The last day of Feast of Unleavened Bread; (3) Sivan 3,4, or 5 = Pentecost; Feast of Firstfruits; (4) Ethanim 1 = Feast of Trumpets (also called Rosh Hashanah: New Years Day); (5) Ethanim 10 = Day of Atonement (Yom Kippur); (6) Ethanim 15 = The first day of Feast of Tabernacles; (7) Ethanim 21 = The last day of Feast of Tabernacles. Many significant events in Israel’s Bible history, far too numerous to list here, occurred on these special days. Other days in the Jews’ annual cycle were relatively unimportant.
Relevant to this discussion are the following points:
The extra 30 days
The Jews generally added an “intercalary” 13th month to their calendar (a sort of “leap-month”) every third year or so. This was done to keep their calendar in line with the seasons, since their months were either 29 or 30 days, and thus their ordinary year was only about 354 days. The “shortfall” of 11 1/4 days added up each year, so that every third year (or more precisely, 7 years out of every 19) an extra month was needed. So, assuming that a 3-year period would necessitate one intercalary month, we have the reason why 3 1/2 years of 30-day months (ie 1,260 days) becomes 1,290 days — the addition of precisely one month. Using a 30-day model, then, there are exactly 1,290 days from the end of the Tabernacles “cluster” of holy days (including Yom Kippur and the week-long Feast of Tabernacles) to the end of the Passover “cluster” of holy days (including the week-long Feast of Unleavened Bread) 3 1/2 years later. And another 45 days (for a total of 1,335) brings us to the final “holy convocation” day, and the third “general assembly” of the year — Pentecost.
Significance of the feast dates
Given the backdrop of Jewish feast dates, it is interesting to speculate on how God may be using these particular feasts as key points in His timetable for the final deliverance of Israel in the Last Days:
| a. | The Tabernacles “cluster” begins with the Feast of Trumpets (Lev 23:24). The blowing of trumpets is especially associated with the proclaiming of the Law of God (Neh 8:2; Exo 19:16,19; Amo 3:6,7), but particularly with respect to warnings to Israel (Eze 33:1-6; Num 31:6; Jer 4:19; 1Co 14:8). It could be the beginning of the events introduced by the trumpets in Rev 8 and 9, which depict punishments upon Israel. |
| b. | This “cluster” also includes the Day of Atonement (Ethanim 10) — a day of national soul-searching and repentance (Lev 16:29,31; Psa 81:3,4,8,13,14; Isa 58:1-6; Joel 2:15). The time of Jacob’s last great trouble (lasting 3 1/2 years) could also be the time of the “Elijah” prophet’s preaching to Israel and his call for repentance (Rev 11). |
| c. | The Feast of Tabernacles (Ethanim 15-21) could begin, during the 3 1/2-year period, the final in-gathering of Israel. |
| d. | Passover (Abib 14) could mark the beginning of Israel’s deliverance from their oppressors, as has been the case (in limited ways) so many times in the past. |
| e. | The end of the Feast of Unleavened Bread (Abib 21) could be the time when Israel ceases to eat “the bread of affliction” (Deu 16:3). From this date forward “the abomination that maketh desolate” would be removed from the Land and the Holy Place (Dan 12:11). |
| f. | The earlier Pentecost (in Acts 2) was the time of the bestowal of the Holy Spirit upon the believers. But the ultimate fulfillment of Joel 2:28-32 (quoted that day by Peter) remains for the future. Here could be the final salvation for the remnant of Israel; therefore, “Blessed is he who waits, and comes to the [end of the] 1,335 days” (Dan 12:12). |
Conclusion:
| g. | All three time periods slip neatly into the Jewish calendar, incorporating the three great assemblies, and all 7 special “holy convocation” days. It would be practically impossible to produce such an arrangement with any set of numbers other than 1,260, 1,290, and 1,335. Either this is the most extraordinary coincidence, or we are being directed to interpret Daniel 12 with the Jewish calendar in mind. |
| h. | The appropriateness of these time periods to the Jewish calendar is a very strong argument in favor of their literalness. On the other hand, any scheme of interpretation that turns the 1,260, 1,290, and 1,335 days into like numbers of years loses all possible connection with a literal calendar, and prompts the question: ‘Why these numbers?’ |
| i. | The nature of these periods in Daniel has ramifications for Rev, where identical periods (and implied Jewish applicability) provide the “backbone” of the Book. Thus, Rev can be seen to involve a literal period of about 3 1/2 years, which involves Israel especially, and which culminates in the return of Christ and the establishment of God’s Kingdom. |
ChristadelphianBooksOnline The Agora Bible Articles and Lessons: 1-9
| Rule 1. | Life is not fair; get used to it. |
| Rule 2. | The world won’t care about your self-esteem. The world will expect you actually to accomplish something BEFORE you feel good about it. |
| Rule 3. | You will NOT make $50,000 a year right out of high school. You won’t be a vice president with a car phone until you earn both. |
| Rule 4. | If you think your teacher is tough, wait till you get a boss. He doesn’t have tenure. |
| Rule 5. | Flipping burgers is not beneath your dignity. Your grandparents had a different word for burger flipping: they called it “opportunity”. |
| Rule 6. | If you mess up, it’s not your parents’ fault. So don’t whine about your mistakes; learn from them. |
| Rule 7. | Before you were born, your parents weren’t as boring as they are now. They got that way from paying your bills, cleaning your clothes and listening to you talk about how cool you are. So before you save the rain forest from the “parasites” of your parents’ generation, try cleaning up the “toxic waste dump” in your own room. |
| Rule 8. | Your school may have done away with winners and losers, but life has not. In some schools they have abolished failing grades; they’ll give you as many chances as you want to get the right answer. This doesn’t bear the slightest resemblance to ANYTHING in real life. |
| Rule 9. | Life is not divided into semesters. You don’t get summers off. Very few employers are interested in helping you “find yourself”. You have to do that on your own time. |
| Rule 10. | Television is NOT real life. In real life people actually have to leave the coffee shop and go to their jobs. |
| Rule 11. | Be nice to nerds. Chances are you’ll end up working for one. |
ChristadelphianBooksOnline The Agora Bible Articles and Lessons: 1-9
Author: Ezra
Time: 1050 – 536 BC
Summary: Like the Book of Kings, 1Ch and 2Ch were originally one book according to Jewish tradition. However, the Chronicles are not simply a repeat of the history already recorded in the books of Samuel and Kings. The Book of Chronicles was written to remind the nation of their entire history, and of their position among other nations, emphasizing the history of priestly worship from the death of Saul to the end of the Babylonian captivity. The Chronicles contain more of the relationship of the kings to the worship of God, than does the Book of Kings. The history of the Northern Kingdom is omitted from the Chronicles because the Northern Kingdom had no bearing on the development of the true worship of God in Jerusalem.
Key verses:
“David… said to Solomon his son, ‘Be strong and courageous, and do the work. Do not be afraid or discouraged, for the Lord God, my God, is with you’ ” (1Ch 28:20).
“But will God really dwell on earth with men? The heavens, even the highest heavens, cannot contain you. How much less this temple I have built!” (2Ch 6:18).
Samuel / Kings / Chronicles Difference
“Samuel-Kings was written just after the fall of Jerusalem in 586 BC. The author, whether it was Jeremiah or someone else from the ‘school of the prophets,’ had access to the royal records of both the northern Kingdom of Israel and the southern Kingdom of Judah, as well as records that antedated the Divided Kingdom period. It is truly a story about the history of the kings of Israel, beginning with the desire to have a king because of the wickedness of first Eli’s sons and then Samuel’s, down to the wickedness of the last kings of Judah before it became time to ‘overturn, overturn, overturn… until he come whose right it is’ (Ezek 21:27). Samuel-Kings then documents much of the reasons for judgment.
“Chronicles, on the other hand, was written more to encourage the returning exiles. From the opening words citing Cyrus’ decree, down through the selection of material showing God’s continuing grace even during times of judgment, the writer of Chronicles (Ezra?) concentrates on God’s plan to return the exiles back to the land, living righteously under God’s rulership. The Chronicles record differs from that of Samuel-Kings with regard to Abijah’s reign and also Manasseh’s… the differing treatments of David’s reign are also instructive. If one only reads Chronicles, one would never know about the seven-and-a-half years of Ishbosheth’s reign, about David’s sin regarding Bathsheba and Uriah, or about any of the fallout from that sin — namely what happened with Amnon and Tamar, and about all that involved Absalom’s rebellion.
“In short, Samuel-Kings serves to document why God was right to judge both Israel and Judah, while Chronicles was focusing more on God’s mercy” (DB).
Outline
| 1. | Genealogies: 1Ch 1:1 – 9:44 | |
| a) | Patriarchs: 1Ch 1:1-54 | |
| b) | Judah: 1Ch 2:1 – 4:23 | |
| c) | Simeon: 1Ch 4:24 -43 | |
| d) | Tribes east of the Jordan River: 1Ch 5:1-26 | |
| e) | Levi: 1Ch 6:1-81 | |
| f) | Six other tribes: 1Ch 7:1 – 9:44 | |
| 2. | The reign of David: 1Ch 10:1 – 29:30 | |
| a) | The death of Saul: 1Ch 10:1-14 | |
| b) | David’s rise: 1Ch 11:1 – 20:8 | |
| c) | David’s latter days: 1Ch 21:1 – 29:30 | |
| 3. | The reign of Solomon: 2Ch 1:1 – 9:31 | |
| a) | Solomon’s inauguration: 2Ch 1:1-17 | |
| b) | Solomon’s Temple: 2Ch 2:1 – 7:22 | |
| c) | Solomon’s Kingdom: 2Ch 8:1 – 9:31 | |
| 4. | The kingdom of Judah: 2Ch 10:1 – 36:23 | |
| a) | The division of the kingdom: 2Ch 10:1 – 11:23 | |
| b) | Rehoboam: 2Ch 12:1-16 | |
| c) | Abijah: 2Ch 13:1-22 | |
| d) | Asa: 2Ch 14:1-16:14 | |
| e) | Jehoshaphat: 2Ch 17:1-20:37 | |
| f) | Jehoram and Ahaziah: 2Ch 21:1-22:9 | |
| g) | Joash: 2Ch 22:10-24:27 | |
| h) | Amaziah: 2Ch 25:1-28 | |
| i) | Uzziah: 2Ch 26:1-23 | |
| j) | Jotham: 2Ch 27:1-9 | |
| k) | Ahaz: 2Ch 28:1-27 | |
| l) | Hezekiah: 2Ch 29:1-32:33 | |
| m) | Manasseh: 2Ch 33:1-20 | |
| n) | Amon: 2Ch 33:21-25 | |
| o) | Josiah: 2Ch 34:1-36:1 | |
| p) | Jehoahaz, Jehoiakim, Jehoiachin, and Zedekiah: 2Ch 36:2-14 | |
| q) | Exile: 2Ch 36:15-23 | |
ChristadelphianBooksOnline The Agora Bible Articles and Lessons: 1-9
Author: Paul
Time: AD 55
Summary: Written to the church at Corinth by the apostle Paul. He deals with a series of problems, sins and false teachings that were present in the newly formed church. Most members were from a promiscuous pagan background and were exhorted to put away their previous ways. Paul’s purposes for writing were (1) to instruct and restore the church in its areas of weakness, correcting erroneous practices such as divisions, immorality, litigation and abuse of the Lord’s supper; (2) to correct false teaching concerning the resurrection; and (3) to give instruction concerning the offering for the poverty-stricken believers in Jerusalem.
Key verse: “I appeal to you, brothers, in the name of our Lord Jesus Christ, that all of you agree with one another so that there may be no divisions among you and that you may be perfectly united in mind and thought” (1Co 1:10).
Outline
| 1. | Introduction: 1Co 1:1-9 | |
| 2. | Responses to their letter: 1Co 1:10 – 6:20 | |
| a) | The problem of division in the church: 1Co 1:10 – 4:21 | |
| b) | The problem of the incestuous man: 1Co 5:1-13 | |
| c) | The problem of lawsuits: 1Co 6:1-11 | |
| d) | The problem of sexual immorality: 1Co 6:12-20 | |
| 3. | Instruction about marriage: 1Co 7 | |
| 4. | Instruction on questionable practices: 1Co 8:1 – 11:1 | |
| a) | The principles involved: 1Co 8 | |
| b) | The principles illustrated: 1Co 9 | |
| c) | A warning from Israel’s history: 1Co 10:1-22 | |
| d) | The principles applied: 1Co 10:23 – 11:1 | |
| 5. | Instruction on public worship: 1Co 11:2 – 14:40 | |
| a) | Women in the church: 1Co 11:2-16 | |
| b) | The Lord’s supper: 1Co 11:17-34 | |
| c) | Spirit gifts: 1Co 12:1 – 14:40 | |
| 6. | Instruction on the resurrection: 1Co 15 | |
| 7. | Conclusion: practical and personal matters: 1Co 16 | |
ChristadelphianBooksOnline The Agora Bible Articles and Lessons: 1-9
Author: John
Time: AD 85 – 95
Summary: This letter was probably written as a circular letter to several communities who faced a common problem — probably the beginnings of the Gnostic heresy. John wants to restate the importance of leading a moral and sinless life, avoiding the false teachings which would lead them away from the grace of Christ, their advocate and atoning sacrifice. John repeatedly encourages them to love one another and to hold their faith in the Son of God.
Key verse: “My dear children, I write this to you so that you will not sin. But if anybody does sin, we have one who speaks to the Father in our defense — Jesus Christ, the Righteous One” (1Jo 2:1).
Outline
| 1. | Introduction: 1Jo 1:1-4 | ||
| 2. | Walking in God’s light: 1Jo 1:5 – 2:14 | ||
| 3. | Warnings about the world and antichrists: 1Jo 2:15-27 | ||
| 4. | God’s love for his children and their response: 1Jo 2:28 – 5:21 | ||
| a) | Christians are children of God and should love: 1Jo 2:28-3:24 | ||
| b) | Test the spirits: 1Jo 4:1-6 | ||
| c) | God is love: 1Jo 4:7-21 | ||
| d) | Love for God’s son gives life: 1Jo 5:1-21 | ||
ChristadelphianBooksOnline The Agora Bible Articles and Lessons: 1-9
Author: Unknown; as 1 and 2 Kings continue the account started in 1 and 2 Samuel, it is possible that these books were produced by contemporary prophets.
Period: c 970-586 BC.
Name: In the original Heb text 1Ki and 2Ki are counted as one book called “Kings.” The book was divided into two in the LXX. There, the books of Samuel and Kings are called the First, Second, Third and Fourth Books of Kingdoms. In the Latin Vulgate, these same books are referred to as First, Second, Third and Fourth Kings.
Summary: 1Ki and 2Ki contain the history of the Jewish monarchy from the death of David (around 970 BC) to the Babylonian exile (587/6 BC). They trace the division of the Israelite nation into the Kingdom of Judah in the south and the Kingdom of Israel in the north. 1Ki and 2Ki record Israel’s history from a religious, rather than a civil, viewpoint. As such, it records the religious progress of the nation and sets forth the various steps in the moral growth and decay of the Kingdom. 1Ki opens with Israel in its glory and 2Ki closes with Israel in ruins. The purpose of the Books of Kings is to record the lives and characters of the nation’s leaders as a warning and exhortation to all subsequent generations of covenant bearers.
Key verses
“Be strong, show yourself a man, and obverse what the Lord your God requires: Walk in his ways, and keep his decrees and commands, his laws and requirements . . . so that you may prosper in all you do and wherever you go” (1Ki 2:2-3).
“The Lord rejected all the people of Israel; he afflicted them and gave them into the hands of plunderers, until he thrust them from his presence” (2Ki 17:20)
Outline
| 1. | The united kingdom: From Solomon to Rehoboam: 1Ki 1:1 – 11:43 | |
| a) | Solomon’s ascension to the throne: 1Ki 1:1 – 2:46 | |
| b) | The wisdom and wealth of Solomon: 1Ki 3:1 – 4:34 | |
| c) | Solomon’s building activity: 1Ki 5:1 – 9:28 | |
| d) | Solomon’s golden age: 1Ki 10:1-29 | |
| e) | Solomon’s apostasy, decline and death: 1Ki 11:1-43 | |
| 2. | The divided kingdom: From Rehoboam to the fall of the northern kingdom of Israel: 1Ki 12:1 – 2Ki 17:41 | |
| 3. | Antagonism between Israel and Judah, Jeroboam to Omri: 1Ki 12:1 – 16:28 | |
| a) | Jeroboam I of Israel: 1Ki 12:15 – 14:20 | |
| b) | Rehoboam of Judah: 1Ki 14:21-31 | |
| c) | Abijah of Judah: 1Ki 15:1-8 | |
| d) | Asa of Judah: 1Ki 15:9-24 | |
| e) | Nadab of Israel: 1Ki 15:25-32 | |
| f) | Baasha of Israel: 1Ki 15:33-16:7 | |
| g) | Elah of Israel: 1Ki 16:8-14 | |
| h) | Zimri of Israel: 1Ki 16:15-20 | |
| i) | Omri of Israel: 1Ki 16:21-28 | |
| 4. | From Ahab to the ascension of Jehu: 1Ki 16:29 – 2Ki 8:29 | |
| a) | Ahab of Israel: 1Ki 16:29-34 | |
| b) | Elijah in the reign of Ahab: 1Ki 17:1-22:40 | |
| c) | Jehoshaphat of Judah: 1Ki 22:41-50 | |
| d) | Ahaziah of Israel; Elijah’s last prophecy: 1Ki 22:51 – 2Ki 1:18 | |
| e) | Elijah’s translation; Elisha’s inauguration: 2Ki 2:1-18 | |
| f) | Elisha in the reign of Joram: 2Ki 2:19-8:15 | |
| g) | Jehoram of Judah: 2Ki 8:16-24 | |
| h) | Ahaziah of Judah: 2Ki 8:25-29 | |
| 5. | From Jehu to the destruction of Israel: 2Ki 9:1 – 17:41 | |
| a) | Jehu’s revolt and reign: 2Ki 9:1-10:36 | |
| b) | Athaliah and Joash of Judah; repair of temple: 2Ki 11:1-12:21 | |
| c) | Jehoahaz of Israel: 2Ki 13:1-9 | |
| d) | Jehoash of Israel; Elisha’s last prophecy: 2Ki 13:10-25 | |
| e) | Amaziah of Judah: 2Ki 14:1-22 | |
| f) | Jeroboam II of Israel: 2Ki 14:23-29 | |
| g) | Azariah of Judah: 2Ki 15:1-7 | |
| h) | Zechariah of Israel: 2Ki 15:8-12 | |
| i) | Shallum of Israel: 2Ki 15:13-16 | |
| j) | Menahem of Israel: 2Ki 15:17-22 | |
| k) | Pekahiah of Israel: 2Ki 15:23-26 | |
| l) | Pekah of Israel: 2Ki 15:27-31 | |
| m) | Jotham of Judah: 2Ki 15:32-38 | |
| n) | Ahaz of Judah: 2Ki 16:1-20 | |
| o) | Hoshea of Israel: 2Ki 17:1-6 | |
| p) | Exile of Israel; resettlement of land: 2Ki 17:7-41 | |
| 6. | Judah from Hezekiah to Babylonian exile: 2Ki 18:1 – 25:30 | |
| a) | Hezekiah: 2Ki 18:1 – 20:21 | |
| b) | Manasseh: 2Ki 21:1-18 | |
| c) | Amon: 2Ki 21:19-26 | |
| d) | Josiah: 2Ki 22:1-23:30 | |
| e) | Jehoahaz exiled to Egypt: 2Ki 23:31-35 | |
| f) | Jehoiakim: first Babylonian invasion: 2Ki 23:36-24:7 | |
| g) | Jehoiachin: second Babylonian invasion: 2Ki 24:8-17 | |
| h) | Zedekiah: 2Ki 24:18-20 | |
| i) | Babylonian exile of Judah: 2Ki 25:1-26 | |
| j) | Jehoiachin in Babylon: 2Ki 25:27-30 | |
ChristadelphianBooksOnline The Agora Bible Articles and Lessons: 1-9
Author: Peter
Time: AD 60
Summary: This letter was a general letter written to Christians in Asia Minor to help build a joyful hope in the face of persecution. After confirming the grace of God in giving salvation to the chosen, Peter commands submission to authorities — despite persecution. He also shows that enduring suffering for Christ holds the promise of life forever.
Key verses: “If you are insulted because of the name of Christ, you are blessed… If you suffer as a Christian, do not be ashamed, but praise God that you bear that name” (1Pe 4:14,16).
Outline
| 1. | Introduction: 1Pe 1:1,2 | |
| 2. | The hope of salvation: 1Pe 1:3-12 | |
| 3. | God’s requirements for life: 1Pe 1:13 – 5:11 | |
| a) | Being holy as God’s people: 1Pe 1:13 – 2:12 | |
| b) | Submission to authorities: 1Pe 2:13-25 | |
| c) | Living for God: 1Pe 3:1 – 4:11 | |
| d) | Suffering for being a Christian: 1Pe 4:12-19 | |
| e) | Instruction to different groups: 1Pe 5:1-11 | |
| 4. | Final greetings: 1Pe 5:12-14 | |
ChristadelphianBooksOnline The Agora Bible Articles and Lessons: 1-9
Author: Possibly Samuel, Nathan and Gad (see 1Ch 29:29).
Period: c. 1100 BC (the birth of Samuel) to c 970 (the close of David’s reign).
Title: In the original Heb text 1 and 2 Samuel are counted as one book called “Samuel.” In the LXX, the book was divided into two due to the length of the scrolls then in use. In the Greek OT, the Books of Samuel are referred to as the First and Second Books of Kingdoms. The Latin Vulgate entitles the same books the First and Second Books of Kings.
Summary: 1Sa is the first of two historical books that illustrate Israel’s tradition from a loose confederation of tribes to a strong and united nation. It portrays the anointing of the first king of Israel, Saul, by the prophet Samuel. It then recounts the degenerating reign of Saul and his loss of the throne to David, a man after God’s own heart. 2Sa begins with the death of Saul and the ascension of David to the throne. The rest of the book records military conquests and political intrigues during David’s reign. It concludes with the blessing of Solomon by David.
Key verses:
“We want a king over us. Then we will be like all the other nations, with a king to lead us and to go out before us and fight our battles” (1Sa 8:19-20).
“When your days are over and you rest with your fathers, I will raise up your offspring to succeed you, who will come from your own body, and I will establish his kingdom. He is the one who will build a house for my Name and I will establish the throne of his kingdom forever” (2Sa 7:12-13).
Outline:
| 1) | Childhood of Samuel (1Sa 1:1–3:21) |
| 2) | Capture and return of the ark (1Sa 4:1-7:2) |
| 3) | Monarchy (1Sa 7:3–12:25) |
| 4) | War and Saul’s rejection (1Sa 13:1–15:35) |
| 5) | The rise of David (1Sa 16:1–18:30) |
| 6) | Rivalry between Saul and David (1Sa 19:1–20:42) |
| 7) | Civil war (1Sa 21:1–26:25) |
| 8) | War with Philistines (1Sa 27:1–31:13) |
| 9) | David, king in Hebron (2Sa 1:1–4:12) |
| 10) | David, king in Jerusalem (2Sa 5:1–10:19) |
| 11) | David’s personal life (2Sa 11:1–12:31) |
| 12) | Trouble in David’s court (2Sa 13:1–20:26) |
| 13) | Appendix (2Sa 21:1–24:25) |