Habakkuk was probably written about 640-615 b.c., just before the fall of Assyria and the rise of Babylon (Chaldea). God used Assyria to punish Israel (722); now he would use Babylon to punish Assyria and Judah. This prophecy would be fulfilled several decades after Habakkuk, in 586. The "theme question" of Habakkuk is, how can God use a wicked nation such as Babylon for his divine purpose? God judges all nations, said Habakkuk, and even Babylon would eventually be judged (Babylon fell to Persia in 539). Though God's ways are sometimes mysterious, "the righteous shall live by his faith" (2:4) while awaiting salvation. These words are quoted three times in the New Testament (Rom. 1:17; Gal. 3:11; Heb. 10:38).

Habakkuk chapter 1

Zephaniah prophesied during the reforms of King Josiah (640-609 b.c.), who brought spiritual revival to Judah after the long and disastrous reign of Manasseh. Zephaniah pronounced God's judgment on corruption and wickedness but also his plan to restore Judah. He spoke of the coming "day of the Lord," when sin would be punished, justice would prevail, and a "remnant" of the faithful would be saved. The term "day of the Lord" occurs throughout the Bible referring both to impending historical judgments from God and to his final judgment at the end of time. Though Zephaniah does not give details about this day, he speaks of its fearsome consequences (1:18) and calls people to seek the Lord (2:3).

Zephaniah chapter 1

When the first wave of Jewish exiles returned from Babylon to Jerusalem in 538 b.c., they began to rebuild the temple but soon gave up. Inspired by the prophetic ministries of Haggai and Zechariah, they finally completed the task in 516. Haggai rebuked the people for living in "paneled houses" while the house of God remained in ruins (1:4). He warned that, despite their best efforts, their wealth would never suffice, because the Lord was not pleased with their neglect of his temple (see Lev. 26:2-20). He called them to repent and renew their covenant with the God of their fathers. He assured them that God would achieve his purposes for his people and for all other nations. The rebuilding of the temple symbolized God's restored presence among his people.

Haggai chapter 1

As Haggai encouraged the returned Jewish exiles to rebuild the temple, Zechariah encouraged them to repent and renew their covenant with God. Such spiritual renewal would be necessary for the people to be ready to worship God once the temple was rebuilt (about 516 b.c.). He accused them of doing the very things their ancestors had done before the exile. He was concerned about social justice for widows, orphans, and foreigners. But as the people endured opposition from the non-Jewish inhabitants of Judea, Zechariah reassured them of God's abiding comfort and care. God would continue his covenant with Israel. Messianic hope was rekindled during Zechariah's ministry, and the book ends with the promise that the Lord would establish his rule over all the earth (14:9).

Zechariah chapter 1

Although the urging of Haggai and Zechariah had brought the completion of the temple (516 b.c.), this had not produced the messianic age many expected. The warm response to Zechariah's call to repentance had grown cold, because God apparently had not restored the covenant blessings. Malachi, writing a short time later, called the people to repentance with respect to: the priesthood, which had become corrupt; worship, which had become routine; divorce, which was widespread; social justice, which was being ignored; and tithing, which was neglected. "Will man rob God?" the Lord asked through Malachi (3:8), and he promised to "open the windows of heaven" (v. 10) for those who pay their full tithe. Malachi predicted the coming of both John the Baptist and Jesus, referring to each as a "messenger" of God (3:1).

Malachi chapter 1

The Gospel of Matthew presents Jesus as Israel's Messiah. The account alternates between Jesus' activities of healing and casting out demons, and major blocks of his teaching, including the Sermon on the Mount (chs. 5-7), the Parables of the Kingdom (ch. 13), and the Olivet Discourse (chs. 24-25). The Sermon on the Mount includes the Beatitudes (5:3-12) and the Lord's Prayer (6:5-15). The book closes with the Great Commission (28:18-20). A recurring theme is the conflict between Jesus and the religious leaders, culminating in his pronouncement of "seven woes" upon them (ch. 23). As do all four Gospel accounts, Matthew focuses on Christ's three-year ministry and his death and resurrection. Matthew probably wrote his Gospel in the 50s or 60s a.d.

Matthew chapter 1

The Gospel of Mark emphasizes that Jesus is the Christ, the Son of God. Jesus announced the Kingdom of God, healed the sick, and died as a ransom for sinners. In addition to Jesus, Mark features three main groups of people: the disciples, the crowds, and the religious leaders, none of whom understood Jesus. When the time came for Jesus to go to the cross, the religious leaders arrested him, the disciples abandoned him, and the crowds jeered him. Only when he died alone on the cross did a Roman centurion recognize that he was the Son of God. Though the book is anonymous, tradition identifies John Mark (Acts 12:12) as the author. He may have based his Gospel on Peter's preaching, writing sometime in the 50s or 60s a.d.

Mark chapter 1

The Gospel of Luke is in the form of a letter to a man named Theophilus. Luke wrote after having carefully investigated all the facts about Christ (1:1-4). Luke documents Christ's life from before his birth through his ministry, death, and resurrection. Jesus carried out his ministry in the power of the Holy Spirit, announcing the good news of salvation. He showed numerous times his compassion for the poor and the outcast. He fulfilled prophecy and carried out his purpose: to seek and save the lost. Luke gives the fullest account of Christ's birth, and only Luke records the parables of the Good Samaritan and the Prodigal Son. Luke, a physician and a colleague of Paul, probably wrote this account in the early 60s a.d. He also wrote Acts.

Luke chapter 1

The Gospel of John was written to persuade people to believe in Jesus (20:30-31). The opening verses declare that Jesus is God, stressing his unique relationship with God the Father. The book focuses on seven of Jesus' signs (miracles), to show his divinity. Jesus called people to believe in him, promising eternal life. He proved he could give life by raising Lazarus (ch. 11) and by his own death and resurrection. John features Christ's seven "I am" statements, his encounters with Nicodemus and the Samaritan woman, his Upper Room teachings and washing of the disciples' feet (chs. 13-16), and his high priestly prayer (ch. 17). It includes the most well-known summary of the gospel (3:16). The author was probably the apostle John, writing about a.d. 85.

John chapter 1

Acts picks up where Luke's Gospel leaves off, recording the early progress of the gospel as Jesus' disciples took it from Jerusalem throughout Judea, Samaria, and the rest of the Mediterranean world. The story begins with Christ's ascension and the events of Pentecost. As Gentiles begin responding to the gospel, the focus shifts to Paul and his missionary journeys. Acts forms a bridge between the four Gospels and the rest of the New Testament, showing how the apostles carried on Christ's work and providing a historical background for Romans through Revelation. The Acts of the Apostles is the second of two New Testament books written by Luke. Like his Gospel, Acts was a letter to Luke's friend Theophilus, written sometime in a.d. 62-64.

Acts chapter 1

Romans is the longest and most systematically reasoned of Paul's letters. Paul announces its theme in 1:16-17: the gospel is God's power for salvation, because it shows us that the righteousness of God is through faith for all who believe. Paul explains the need for justification through faith because of sin (1:16-4:25). He then spells out the results of justification by faith in terms of both present experience and future hope (5:1-8:39). In the next three chapters, he expresses his sorrow that many of his fellow Israelites have not embraced the gospel, and he wrestles with the theological implications of this (chs. 9-11). He concludes by describing how the gospel should affect one's everyday life (chs. 12-16). Paul wrote his letter to Rome in about a.d. 57.