1Ch / 2Ch, overview

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

1Co, overview

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

1Jo, overview

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

1Ki / 2Ki, overview

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

1Pe, overview

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

1Sa / 2Sa, overview

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)

1Th / 2Th, overview

ChristadelphianBooksOnline The Agora Bible Articles and Lessons: 1-9

Author: Paul

Time: AD 51

Summary: Paul had left Thessalonica abruptly after a rather brief stay (see Act 17:5-10). Recent converts were left with little support in the midst of persecution. Paul’s purpose in writing these letters was to encourage the new converts in their trials, to give instruction concerning godly living, to urge some not to neglect the daily work, to give assurance about the future of believers who die before Jesus returns and to explain some events which must take place before Jesus returns.

Key verse: “May [the Lord] strengthen your hearts so that you will be blameless and holy in the presence of our God and Father when our Lord Jesus comes with all his holy ones” (1Th 3:13).

Outline

1 Thessalonians

1.	Greetings: 1Th 1:1

2.	Thanksgiving for the Thessalonians: 1Th 1:2-10
	a)	Paul’s thanksgiving: 1Th 1:2-4
	b)	The Thessalonians’ response: 1Th 1:5-10

3)	Paul’s defense of his preaching: 1Th 2:1-12
	a)	His visit: 1Th 2:1-4
	b)	His behavior: 1Th 2:5-8
	c)	His example: 1Th 2:9-12

4.	Fellowship in persecution: 1Th 2:13-16

5.	Paul’s continuing concern: 1Th 2:17-3:13
	a)	Paul’s desire to return: 1Th 2:17-20
	b)	Timothy’s mission: 1Th 3:1-5
	c)	Timothy’s encouraging report: 1Th 3:6-10
	d)	Paul’s first prayer for the Thessalonians: 1Th 3:11-13

6.	Exhortations: 1Th 4:1-12
	a)	The traditions: 1Th 4:1,2
	b)	Sexual purity: 1Th 4:3-8
	c)	Brotherly love: 1Th 4:9,10
	d)	Diligence: 1Th 4:11,12

7.	Problems concerning Christ’s return: 1Th 4:13-5:11
	a)	Believers who fall asleep: 1Th 4:13-18
	b)	The time of the Coming: 1Th 5:1-3
	c)	Be ready for his Coming: 1Th 5:4-11

8.	Final exhortations: 1Th 5:12-22
	a)	Recognition of leaders: 1Th 5:12,13
	b)	Various duties: 1Th 5:14-22

9.	Conclusion: 1Th 5:23-28
	a)	Paul’s second prayer for the Thessalonians: 1Th 5:23,24
	b)	Farewell: 1Th 5:25-28

2 Thessalonians

“Nephesh”, soul

Hebrew “nephesh” (soul) applied to animals: Gen 2:19; 9:10,15,16; Num 31:28; Lev 11:46. And to men: Gen 2:7 (cp 1Co 15:40,45); 12:5; Pro 19:10; Act 2:41; Rom 13:1.

“Immortal” and “soul” never appear together (note 2Ti 1:10).

Usage Of “Soul” In Scripture

“Soul” (“nephesh” in Hebrew, 754 times; “psuche” in Greek, 106 times):

326 times in OT (45 times in NT) is subject to death.
203 times in OT (29 times in NT) is in danger of death.
123 times in OT (16 times in NT) is delivered from death, implying liability to death.

See Eur 2:234-241.

Representative References

Soul – animal: Gen 1:20,30; 2:19; 9:9,10; Num 31:28; Job 12:10.
Souls die, are destroyed: Jos 10:28; Jdg 16:16; Job 7:15; Psa 33:19; 78:50; Isa 53:12; Eze 13:19; 18:4,27; Mat 26:38; Jam 5:20; Rev 16:3.
Souls are destructible: Psa 35:17; 63:9; Act 3:23.
Soul as life: Exo 4:19; Mat 2:20; Mar 3:4; Rev 8:9; 12:11.
Soul with pit or grave: Job 33:18; Psa 16:10; 30:3; 49:15; 89:48; Isa 38:17; Act 2:31.

New creation

Passages using “ktisis” (“creation”): Col 1:16,17; Gal 6:15; 2Co 5:17; Jam 1:18; Eph 2:10,14,15; 4:24.

Other similar passages: 2Co 4:4-6; Isa 51:6,16; 45:7,11,12,13; 42:5,6; Psa 102:18,25-28.

Newton (Isaac) on prophecy

Isaac Newton was born about 350 years ago, in 1643. Though he possessed probably the greatest scientific mind of all time, Newton believed that his expositions in the spiritual realm far outweighed in importance his scientific discoveries of the physical world. Yet his religious writings have been permitted to languish in obscurity and neglect. Today, the greatest part of his historical-theological manuscripts are hidden away in the Jewish National Library and University Library in Jerusalem. Newton believed firmly in the literal Second Coming of Christ and the return of the Jews to their Land. He refuted the “orthodox” opinion that the Judgment is to be accompanied by the literal burning up of the earth. His determination to reconstruct the ancient teaching of the first century church caused him to reject many commonly received church teachings: for example, he saw the “devil” as a term expressing the lusts of the flesh as manifested in various forms.

On the Importance and Significance of Prophecy

Giving ear to the prophets is a fundamental character of the true Church. The authority of councils, synods, bishops, and presbyters is human. The authority of the prophets is divine and comprehends the sum of religion, reckoning Moses and the Apostles amongst the prophets. And if an angel from heaven preach any other Gospel than what they have delivered, let him be accursed.

Daniel was in greatest credit among the Jews, and to reject his prophecies is to reject the Christian religion. For this religion is founded upon his prophecy concerning the Messiah.

For Daniel’s prophecies reach unto the end of the world; and there is scarce a prophecy in the Old Testament concerning Christ which doth not in something or other relate to his second coming.

God gave the Apocalypse [Revelation] and the prophecies of the Old Testament not to gratify men’s curiosities by enabling them to foreknow things, but that after they were fulfilled they might be interpreted by the event, and His own providence, and not the interpreters’, be then manifested to the world.

Search the Scriptures thyself. By frequent reading, constant meditation, and earnest prayer, enlighten thine understanding if thou desirest to find the Truth — to which, if thou shalt at length attain, thou wilt value above all other treasures in the world by reason of the assurance and vigour it will add to thy faith, and steady satisfaction to thy mind which he only can know who shall experience it.

On the Return of the Jews to their Land

It may perhaps come about not from the Jews themselves but from some other kingdom friendly to them.

The return from captivity and coming of the Messiah and his Kingdom are described in Dan 7; Rev 19; Act 1; Mat 24; Joel 3; Eze 36; 37; Isa 60,62,63,65, 66, and many other places of Scripture. The manner of the return I know not. [This was written 300 years ago!] Let time be the interpreter.

On the Millennium as the Fulfillment of the Promises to Abraham

The Kingdom of God on earth involves the coexistence, during that period of one thousand years, of mortals and immortals, the latter in glory as the children of the resurrection. Seeing then this Kingdom outlasts the Millennium in so vast a disproportion of time and its end after that is nowhere predicted, we may well conclude with Jeremiah that it shall last as long as the ordinances of the sun and moon and stars; with Daniel, John and the other prophets that it shall stand for ever and ever, and with Luke that it shall have no end.

This was God’s covenant with Abraham when He promised that his seed should inherit the land of Canaan for ever; and on this covenant was founded the Jewish religion as well as the Christian; and therefore this point is of so great moment that it ought to be considered and understood by all men who pretend to [ie, profess] the name of Christians.

Appendix:

“The temporal distance of Newton’s conception of the Jewish Restoration from his own time is startling. While Finch thought the conversion of the Jews would begin in 1650, Mede at a date no later than 1715, William Lloyd by 1736, and his own erstwhile protégé Whiston by 1766, Newton saw it as centuries away. There can be no doubt that his vision of the return of the Jews was strong. Few intellectuals of Newton’s day could match the vigour of his faith in this prophetic event. Nevertheless, there is no sense of apocalyptic urgency. While the otherwise similarly-minded Whiston preached the nearness of the end, the imminence of the Jewish Restoration and toured the English resort towns with a model of the Millennial Temple, Newton stayed at his desk, communed with his books and worked and reworked prophetic treatises that few in his own lifetime would read. However, while he did not think apocalyptically about his present, he did see an intensely apocalyptic period focused at the end of time. Implicit in this eschatological profile one can also see Newton’s inherent religious radicalism. By contending that the true Gospel would not be widely preached until the end, he marginalizes the Reformation and distances himself from the mainstream Protestantism of his day. This belief even leads Newton to read Rom 11 differently: the time when “all Israel shall be saved” was not the time when the converted Jews would be added to already believing Gentiles. Rather, for Newton this referred to the moment at the end when all Israel — Jew and Gentile alike — would convert together to true Christianity. Unlike many other Christians, Newton refused to place Jewish faithlessness over Gentile Christian unbelief. Moreover, Newton’s prophetic world was a very private one. Unlike so many others of his age, there is no direct political context for his belief in the return of the Jews, no discussion of mercantile interests and no evidence of involvement in efforts to convert the Jews in his time.

“It is difficult to estimate the impact of Newton’s published writing on the return of the Jews. While it would be wrong to argue that his influence was great, conservative Protestants nevertheless saw him as an important prophetic authority and recent scholarship has demonstrated that his published Observations — which includes a detailed section on the return of the Jews — was a chief source for fundamentalist exegetes of the nineteenth and early twentieth centuries. And, while it is not overly lengthy, the section on the return of the Jews in the Observations is one of the fullest and most detailed articulations of his views on this subject. Nor must we overlook the secondary albeit likely more important influence he exerted through theological disciples such as Whiston, who published several works that deal with the Jewish Restoration. In both cases Newton’s exegesis merged with a prophetic tradition that helped create during the nineteenth and twentieth centuries the religious and political climates that paved the way for the resettlement of Jews in Palestine — the longed-for vision of the Restoration. Newton would have approved.” (Stephen Snobelen, “Isaac Newton on the Return of the Jews”)

“About the time of the End, a body of men will be raised up who will turn their attention to the prophecies, and insist on their literal interpretation in the midst of much clamor and opposition” (Sir Isaac Newton, 1643-1727).

(From Caribbean Pioneer)