SURVEY OF EZEKIEL: THE GOD OF GLORY AND HIS PEOPLE

​Philippe R. Sterling
 
The fall of Jerusalem and the Babylonian captivity are necessary measures for the God of glory to employ to correct His disobedient nation; but the day is coming when God will restore a repentant remnant of His chastened people and establish them in a glorious latter-day theocracy with a new temple.
 
Introductory Matters
 
To the casual reader the Book of Ezekiel can be a perplexing ever changing kaleidoscope of whirling wheels, flying creatures, flashing swords, boiling pots, skeletons that challenge focus and understanding.  To the attentive reader it can be a fascinating and spiritually rewarding revelation of the God of glory, His judgment of sin, and His purpose to dwell with a purified people in a beautiful and fruitful land.
 
The author of the book is “Ezekiel the priest, son of Buzi” (1:3).  His prophecies date from the 5th year of Jehoiachin’s exile (1:2) to the 27th year (29:17).  Nebuchadnezzar deports Jehoiachin and other captives with Ezekiel among them to Babylon in 597 BC.  The fifth year of this exile is 593 BC.  God commissions Ezekiel a prophet when he is 30 years old (1:1).  He prophesies mainly to the exiles in Babylon before and after the fall of Jerusalem over a span of 22 years.  The meaning of his name is “God strengthens.  God made him strong to speak to a stubborn and rebellious people (3:4-11).
 
Literary Structure and Content
 
The Book of Ezekiel has a threefold arrangement.  Chapters 1—24 deal with
God’s judgment of the nation of Judah.  Chapters 25—32 deal with God’s judgment of the surrounding nations.  Chapters 33—48 deal with the restoration of the nation in the latter days.  The book follows a precise chronological movement indicated by notations in the text (1:2; 8:1; 20:1; 24:1; 29:1, 17; 30:20; 31:1, 17; 33:21; 40:1).
 
Ezekiel focuses on the God of glory.  He receives a vision of the God of glory when he is commissioned as a prophet (1:22-28; 3:12).  The God of glory departs from the first temple in judgment (9:3; 10:4, 18-19; 11:22-25).  The God of glory returns to a new temple (43:1-5).  God acts to keep His name from being profaned (e.g., 20:9, 14, 22, 39, 44) and to ensure that His people know that He is the LORD (e.g., 6:7, 10, 13-14).
 
Ezekiel presents his messages in varied ways to get the attention of a wayward people.   He performs dramatic acts, presents sermons and elegies, and relates visions, parables, proverbs, allegories.
 
​I.    Judgment of the Nation: God removes His glorious presence from the temple and brings about the fall of
​      Jerusalem (1—24).

​​       A.     The Glory Revealed: The God of glory enlists Ezekiel as His prophet (1—3).

​               1.     The God of glory comes to Ezekiel in the land of the Chaldeans (1:1-3).

               2.     Ezekiel describes his vision of the God of glory (1:4-28). 

•          Ezekiel describes his vision of the four living creatures.
•          Ezekiel describes his vision of the four wheels.
•          Ezekiel describes his vision of the expanse.
•          Ezekiel describes his vision of the throne of the God of glory.

 
              3.     Ezekiel relates his call and commission from the God of glory (2:1—3:27). 

•          God sends Ezekiel to a wayward people (2:1-7).
•          God gives Ezekiel a scroll to eat (2:9—3:3).
•          God appoints Ezekiel a watchman to Israel to sound the alarm of impending judgment on Jerusalem

​                  (3:4-27).
 
       B.     The Glory Removed: God removes His glorious presence from the temple and carries out His covenant
                judgments against His people (4—24). 

​            1.     Prediction of Judgment: Ezekiel warns the exiles of God’s impending judgment against Jerusalem
​                    through signs, sermons, and vision (4-11). 

•          Ezekiel acts out four signs of the siege of Jerusalem and explains the meaning of the signs: the sign of the

​                  brick—the fact of the siege, the sign of laying on his left and right side—the length of the siege, the sign
​                  of the defiled bread—the severity of the siege, and the sign of the shaved head and divided hair—the
​                  results of the siege (4—5).

•          Ezekiel delivers two sermons on the cause and nature of God’s judgment of the nation with the promise

​                  of the preservation of a remnant (6—7).

•          Ezekiel relates his vision of the wickedness in the temple, the execution of God’s judgment on the  

                  population of Jerusalem, the departure of the God of glory from the temple, the judgment of the people
                  in Jerusalem and the future restoration of those in captivity, and the final departure of the God of glory
                  from the city (8—11).

              2.      Certainty of Judgment: Ezekiel gives a new series of signs and messages when the people still refuse
​                       to accept the fact of judgment (12—19).

•          Because of the people’s unbelief, Ezekiel acts out two more signs of impending captivity: the sign of

​                  the baggage and hole in the wall performed in the morning and in the evening, and the sign of
​                  trembling while eating (12:1-20).

•          Ezekiel delivers five messages concerning the certainty of judgment: a message that repudiates a

                  popular proverb expressing doubt of the fact of judgment, a message that repudiates doubt of
                  imminent judgment, a message against the false prophets and prophetesses, a message
                 condemning idolatry, and a message of the inevitability of judgment despite the presence of a few
​                 righteous people (12:21—14:23).

•          Ezekiel relates three parables on judgment: the parable of the fruitless vine, the parable of the

​                  adulterous wife, the parable of the two eagles (15—17).

•          Ezekiel gives a message concerning individual responsibility (18).
•          Ezekiel concludes the section with a lament for the princes of Israel (19).

​            3.     ​Righteousness of Judgment: Ezekiel reviews the nation’s history of disobedience and prophesies about
​                    its judgment (20—24).

•          Ezekiel gives a message about Israel’s past rebellion and future restoration (20:1-44).
•          Ezekiel relates the parables of the forest fire and the sword of the LORD—the sword drawn, the

​                  sword sharpened and polished, the sword directed towards Jerusalem and Ammon (20:45—21:32).

•          Ezekiel gives a series of three messages on judgment: the cause of judgment—the abominations of Israel,

​                  the means of judgment—furnace of affliction, and the recipients of judgment—prophets, priests, princes,
​                  and people (22).

•          Ezekiel relates the parable of the two adulterous sisters Oholah and Oholibah—their infidelity and

​                  their punishment (23).

•          Ezekiel relates the parable of the boiling pot (24:1-14).
•          God uses the death of Ezekiel’s wife as a sign of the pain to be felt by the captives at the news of the fall

​                  of Jerusalem and the destruction of the temple (24:15-27).
 
Note the emphasis of the book on the city of Jerusalem:

•   Portrayal of the Siege of Jerusalem (4)                                       Judgment
•   Abominations in Jerusalem – Sin City (8)
•   Unfaithfulness of Jerusalem – Sin City (16)
•   News of the Siege of Jerusalem (24:2)                                        Turning Point
•   News of the Taking of Jerusalem (33:21)           
•   Measurements of the New City – City of God (48:30-35)            Restoration

II.     ​Judgment of the Nations: The God of glory will judge the surrounding nations for their sins against His
​        people (25—32).

God’s judgment began in Israel and expands to the surrounding nations.  Ezekiel pronounces God’s curse on seven nations for their sin against His people: Ammon, Moab, Edom, Philistia, Tyre, Sidon, Egypt.  God will execute his judgments on the nations and restore Israel back to the land (28:25-26).
 
Ezekiel delivers a long prophecy against Tyre.  He tells of the destruction of the city.  He singles out the ruler of Tyre for his pride and takes up a lamentation over the king of Tyre who is perhaps Satan the spirit ruler of Tyre influencing the human ruler of Tyre (28:1-19).  Paul calls Satan the god of this world (2 Cor. 4:4).  Jesus calls him the ruler of this world who will be cast out (John 12:31).

III.     Restoration of the Nation: The God of glory returns and establishes His renewed people in a latter-day
         theocracy with a new temple from which flows a life-giving river (33-48).
 
​         A.    Return of the Nation to the Land – New Life: God returns a united nation to the land and gives the
                people spiritual life (33—39).  

​               1.      God reappoints Ezekiel as a watchman (33).  

God first commissioned Ezekiel to a ministry of judgment (3:16-21).  Now He reappoints him to bring a message of restoration.  Ezekiel receives this commission when the news of Jerusalem’s fall reaches the captives in Babylon – “The city has been taken” (33:21).  He is to speak first to those who remained in the land and then to those who are in Babylon.

              2.      God will replace the false leaders with a true shepherd (34).  

•          Ezekiel prophesies against the false shepherds of Israel who brought the nation to ruin (34:1-10).
•          God will deliver His flock and set David as a shepherd over them and make a covenant of peace with

​                   them (34:11-31).
 
​             3.      God will judge the nation’s enemies as represented by Edom (35). 

​             4.     God will renew the nation and restore it to the land (36—37).  

•          Israel can look forward to blessing in the land (36:1-15).
•          Israel can look forward to physical and spiritual restoration (36:16-38).  The spiritual restoration will

​                  involve cleansing from all filthiness, a new heart, and the indwelling of the Spirit.

•          Ezekiel reinforces the promise of restoration by relating the vision of the valley of dry bones and the sign

​                  of the united two sticks (37:1-23).

•          Israel can look forward to the establishment of a new Davidic kingdom under an everlasting covenant

​                  of peace with the God of glory dwelling in their midst in a new temple (37:24-28).

​             5.      War between God and Gog: God will intervene in the latter days on the nation’s behalf (38—39).
 
There will be a future invasion of Israel by a confederation of nations led by Gog.  God will supernaturally defeat this coalition of nations.  The battle has two results: the nations will see the glory of God and the nation will turn back to God.

     B.      Return of the God of Glory to the Nation – New Order: God establishes a new theocratic order for the
​              nation in the land (40—48).  

In the 25th year of his exile Ezekiel receives a final set of visions which focus on a restored temple, worship, land and city in what we now know will be the Messianic Age.  All of the detail emphasizes the importance of the worship of the God of glory who comes once again to dwell with a redeemed and renewed people.

             1.     Messianic Temple: There will be a new temple (40—43:9).  
​

•          A vision of the new temple comes to Ezekiel in the 25th year of the exile in 573 BC (40:1-4).
•          Ezekiel watches an angel measuring the temple precincts (40:5—42:20).
•          Ezekiel watches the God of glory come into the temple (43:1-5).
•          The temple will serve as the earthly dwelling place of the God of glory among His people (43:6-9).

 
​             2.    Messianic Worship: There will be a new worship system (43:10—46:24).  

•          The people are to follow the law of the house (43:10-12).  Its entire area on the top of the mountain
  

                   shall be most holy.

•          A new worship system will allow access to the God of glory for the priests, the prince, and the
  

​                  people (44:1—46:24).  There will be various types of offerings which will serve as memorials of Christ’s
                  death, provide for the fellowship purification of the priests and temple, express thanksgiving and dedication
​                  to God.
 
​             3.    Messianic City and Land: There will be a life-giving river flowing from the temple and the tribes will
                   receive their portion in the land with access to the new city (47—48).  The name of the city shall be
                   “The LORD is there” (48:35).  
​
Theological Reflection
 
The Book of Ezekiel focuses on the God of glory who judges and restores His people.  In His holy wrath against His people’s perverse idolatries, He removes His glorious presence and brings about the destruction of Jerusalem and the temple in spite of the ongoing disbelief of the exiles.  The surrounding nations will also experience judgment for their sins.  In accordance with His covenant faithfulness, He will restore His people and dwell with them once more. The God of glory dwells with a purified people.  Know that He is the LORD and worship Him.
 
Messianic Implication
 
The appearances of the God of glory may be appearances of the pre-incarnate Christ.  He is the one who will come and rule from His earthly throne in the new temple in the coming Kingdom age (see 21:27).

SURVEY OF LAMENTATIONS – HOPE COMES IN THE MOURNING

​Philippe R. Sterling
 
Jeremiah composed Lamentations to lament the destruction of Jerusalem with the hope for the future based on God’s covenantal faithfulness.
 
We all suffer losses in life.  When we suffer a loss change occurs.  Things are no longer the way they were.  Loss can be acutely painful. An emotional reaction to loss is normal.   Grief is the name for the reaction to loss. Mourning is the process through which we attend to the losses we have experienced.
 
A complete process of mourning might include these steps: We acknowledge the loss; we accept the pain of grief; we adjust to the present life situation; we advance forward in hope.  The Book of Lamentations provides us with an example of biblical mourning.
 
Introductory Matters
 
Jewish tradition ascribes authorship to Jeremiah.  The opposition and emotional distress the author describes parallel those in the Book of Jeremiah.  The time of composition would be sometime after the fall of Jerusalem and the deportation of the captives in 586 BC.
 
Three themes intertwine through the book.  First, there is mourning over the judgment of the nation.  Second, there is acknowledgement of the sin of the nation.   Third, there is hope of the restoration of the nation.  God has poured out His wrath, but in His mercy He will fulfill His covenant promise (3:21-23).
 
Literary Structure and Content
 
The book is made up of five laments.  A lament is a mourning song.
 
There are several structural and literary features to the laments:
 
1.    The first four laments make use of the qinah meter.  The second half of a verse has one less beat than the first half.  This makes for a limping meter which conveys an incomplete feeling.  A normal meter is 3 + 3.  Pat your hands at 3 beats and then 3 beats.  There is balance in repeating the pattern.  Now pat your hand at 3 beats and then 2 beats.  There is unbalance and awkwardness in repeating the pattern.  The pattern gives a sense of sadness to the laments and heightens their intensity.
 
2.    The first four laments follow an acrostic pattern.  The verses begin with successive letters of the Hebrew alphabet.  Laments 1, 2 and 4 have 22 verses each.  Laments 2 and 4 reverse the 16th and 17th letters.  Lament 3 has 66 verses with 3 verses given to each letter.  The first 3 verses begin with Aleph, the next 3 verses with Beth, and so on.  Lament 5 contains 22 verses but is not an acrostic.  The acrostics suggest the complete nature of judgment and sorrow, literally from A to Z.  The fifth lament abandons the acrostic to pray for God to remember and restore.
 
3.    The five laments have a structural symmetry.  Laments 1 and 5 focus on the people.  Laments 2 and 4 focus on God.  Lament 3 provides a pivot in which Jeremiah responds to affliction with hope in God’s faithfulness.
 
4.    Laments 1, 2, and 4 each begin with a mournful “How” to suggest strong anguish.
 
5.    The laments reference the curses and blessings of Deuteronomy 28.  God had pronounced curses for covenant disobedience.  Lamentations reveals the fulfillment of these curses.  God had also promised blessing for repentance.  The concluding prayer of the 5th lament is a call on God to fulfill this aspect of the covenant and restore the nation from captivity.
 
I.   The City’s Lament: Jerusalem mourns her destruction because of her sin (1).
 
    A.   From the Outside Looking In: Jerusalem lies deserted and despised (1:1-11).
 
How lonely sits the city that was full of people! (1:1)
 
Jeremiah personifies Jerusalem as a widow mourning over herself.  She has no one to comfort her.  She has sinned gravely.
 
Jerusalem fell from its height to a lowly position.  The nation has gone into exile.  The fall came because of sin.  The city calls upon God to look at its distress (1:11b).
 
Call to God: See, O LORD, and look, for I am despised (1:11).
 
    B.   From the Inside Looking Out: Jerusalem laments its condition (1:12-22).
 
Jerusalem calls out to God.  She acknowledges that her judgment comes from God and that God is righteous in her punishment.  She weeps and asks for mercy.  She implores God to see her distress and to deal with her enemies as He has dealt with her.
 
Call to God: See, O LORD, for I am in distress (1:20).
 
II.  The LORD’s Judgment: The LORD punished the nation for her sin (2).
 
    A.   Anger of God: God judged the nation in the day of His anger (2:1-10).
 
How the LORD has covered the daughter of Zion with a cloud in His anger! (2:1)
 
    B.   Anguish of Jeremiah: Jeremiah laments the destruction of the nation and its institutions and calls upon
          the nation to cry out to God (2:11-22).

Cry to God: Arise, cry aloud . . . Pour out your heart . . . Lift up your hands (2:19).
 
Call to God: See, O LORD, and look! (2:20)
 
III. Jeremiah’s Lament and Hope: In affliction Jeremiah expresses hope (3).
 
    A.   Affliction: Jeremiah recounts his suffering (3:1-18).
 
God brought great affliction upon Jeremiah in using him as a prophet to the nation.  God also sent Jesus as a suffering servant.
 
    B.   Hope: Jeremiah turns to God in trust and remembers that there is promise of restoration (3:19-39).
 
There is hope.  This is the turning point.  Though we are faithless, God remains faithful.
 
This I recall to my mind,
Therefore I have hope.
The LORD’S loving-kindnesses indeed never cease,
For His compassions never fail.
They are new every morning;
Great is Your faithfulness. (3:21-23)
 
God’s loving-kindnesses never cease.  The Hebrew word refers to God’s loyal covenantal love.  God has not abrogated His covenant with His people.  God preserved a remnant which He will restore to the land.  Thus Jeremiah can wait in hope for God to act (3:24-29).
 
    C.   Prayer: Jeremiah exhorts the nation to turn to God in penitent prayer (3:40-51).
 
Let us examine and probe our ways,
And let us return to the LORD. (3:40)
 
    D.   Deliverance: Jeremiah turned to God and found deliverance (3:52-66).
 
You drew near when I called on You;
You said, “Do not fear!”
O Lord, You have pleaded my soul’s cause;
You have redeemed my life. (3:57-58)
 
During Jerusalem’s siege, Jeremiah’s enemies lowered him into a muddy cistern to die.  He cried out to God and God delivered him.  Jeremiah is a living example of God’s faithfulness.
 
IV. The LORD’s Anger: The LORD righteously punished the nation for her iniquity (4).
 
      A.   Sins of the People: The nation experienced the curses of breaking the covenant (4:1-11).  The judgment
            came from God (4:11).
 
How dark the gold has become, the pure gold has changed! (4:1)
 
      B.   Sins of the Leaders: Destruction came because of the sins of the religious leaders (4:12-16).  The
            judgment came from God (4:16).
 
     C.   Complete Judgment and Future Restoration: God brought about a complete judgment for covenantal
​           unfaithfulness and will restore the nation (4:17-22).
 
God completed his judgment on the nation and the exile will not last forever (4:22).  God will in turn judge the nations who rejoiced at Judah’s destruction – Edom is representative of the nations.
 
V. The People’s Prayer: The exiles lament and pray for restoration (5).
 
The final lament does not follow the pattern of the earlier laments.  It is not an acrostic and does not follow the qinah meter.  It is more a confession of sin and a prayer for restoration than a lament.
 
    A.   Introductory Petition:  Remember . . . look . . . see . . . (5:1).
 
Remember, O LORD, what has befallen us; look, and see our reproach.
 
    B.   Confession of Sin: The exiles lament their condition brought about because of their sin (5:2-18).
 
Woe to us, for we have sinned! (5:16)
 
    C.   Prayer for Restoration: The exiles ask for restoration (5:19-22).
 
Restore us to You, O LORD, that we may be restored;
Renew our days as of old. (5:21)
 
God has not rejected His people and His anger has been fully expressed.  He will restore.  There is hope.
 
Theological Reflection and Application
 
“We reap what we sow” is a principle of Scripture (Gal 6:7).  The people of God violated their covenant with God and experienced the curses of the covenant.  Yet God remains faithful (2 Tim 2:11-13).  He does not forsake His people.  He hears their cries and prayers and restores them.
 
When we suffer the consequences of our sins God does not forsake us.  We can confess our sins and turn back to God.  God is waiting to forgive and restore us (see Luke 15:11-52).
 
Blessed are those who mourn, for they shall be comforted (Matt 5:4).
 
Messianic Thread
 
 “Jerusalem, Jerusalem, who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, the way a hen gathers her chicks under her wings, and you were unwilling. Behold, your house is being left to you desolate! For I say to you, from now on you will not see Me until you say, ‘Blessed is He who comes in the name of the Lord!’” (Matthew 23:37-39)
 
Jesus the suffering servant laments for Jerusalem.  He longed for the nation to come to Him but it was not willing.  The choice brings condemnation.  But He is not through with the Jewish people.  He departs but at a future time they will see Him again and accept Him.  The nation will say, “Blessed is He who comes in the name of the LORD” (Psalm 118:26).  Jesus will return to the earth and establish the millennial kingdom.  There is a present remnant which mourns and hopes in Him.

SURVEY OF JEREMIAH – HOPE BEYOND JUDGMENT

​Philippe R. Sterling
 
Jerusalem will fall if the nation does not repent.  Nevertheless, God’s eventual rule on earth through his chosen people is assured in a New Covenant.
 
“I know the plans that I have for you,” declares the LORD, “plans for welfare and not for calamity to give you a future and a hope” (29:11).  “There is hope for your future,” declares the LORD (31:17a).
 
Introductory Matters
 
Jeremiah is sometimes called the “weeping prophet”.  Michelangelo portrays him in the Sistine Chapel as a man sitting in despair with his face in his hand.  Though he does weep at the fate of his people, he is actually a prophet of hope.
 
The book is an anthology of the messages and experiences of the prophet Jeremiah. He reviews in a cyclical (not chronological) format his prophetic ministry to the leaders and people of the nation showing how again and again they failed to hear and heed God.  The fall of Jerusalem is highlighted in the main narrative and in an appendix at the end of the book.  The nations that mistreat God’s people also come under judgment.  Jeremiah’s call is not only to prophesy concerning judgment and destruction but also to prophesy concerning restoration (1:10; 24:6; 31:28, 38-40).  Before the narrative describing the fall of Jerusalem and its aftermath, he records messages of hope which include the revelation of a future ideal Davidic king, a purified priesthood and a new covenant.  The theological message is one of judgment and hope.
 
Literary Structure and Content
 
I.   Introduction: God calls Jeremiah to deliver messages of judgment and restoration to the Jewish nation (1:1-19).
 
     A.   Personal and National Setting: Jeremiah is a prophet who delivers God’s word from the 13th year of Josiah
​           in 627 BC to the fall of Jerusalem in 586 BC (1:1-3).
 
Jeremiah is the son of a priest who lived in Anathoth about three miles from Jerusalem.  God calls him when he is about twenty years old.  He prophesies from the 13th year of Josiah’s reign, through the reigns of Jehoiakim and Zedekiah, and into the Babylonian captivity (627 – 586 BC).
 
    B.   Call and Commission: God calls Jeremiah to be a prophet to the nations concerning judgment and
​          restoration (1:4-10).
 
God chooses Jeremiah for service even before he is conceived and consecrates him as prophet to the nations.  Jeremiah thinks he is too young but God promises to be with him and speak through him.  God tasks him to prophesy concerning judgment and destruction and hope and restoration.
 
     C.   Confirmation and Command: God confirms the call with two illustrating visions of an almond tree and a boiling
​           pot and commands Jeremiah to speak boldly relying upon His presence to overcome conflict (11-19).
 
II.   Prophecies Concerning the Nation: Jeremiah delivers messages of judgment and restoration to the Jewish nation
      as he experiences conflict and rejection (2—45).
 
Jeremiah arranges the messages topically not chronologically.  Ultimately he presents a message of hope in God’s restoration after a period of judgment.
 
     A.   Judgment Announced: Jeremiah delivers messages of judgment for the nation’s covenant unfaithfulness
           with glimpses of future restoration (2—25).
 
          1.    Nine General Messages: Jeremiah presents nine undated messages from his prophetic ministry
​                 that denounce sin, threaten judgment, and offers hope if there is repentance (2—20).
 
                 1st Message – Jeremiah confronts Jerusalem with her waywardness (2:1—3:5).
 
                 2nd Message – Jeremiah calls the nation to repentance in light of coming judgment but the nation fails
​                 to heed the call (3:6—6:30).
 
                 3rd Message – Jeremiah gives a Temple address that focuses on God’s punishment of the people for
​                 their false religion (7—10).
 
                4th Message – Jeremiah declares the people of the nation covenant breakers who will experience
​                God’s judgment and they conspire to put him to death (11—12).
 
                5th Message – Since the people do not respond to Jeremiah’s message, God has him perform a
​                symbolic act with a linen belt to get their attention and use a parable of wineskins to gain their interest (13).
 
                6th Message – God speaks to Jeremiah in regards to the drought He’s using to discipline His people
​                and states that their sinful condition is so severe that judgment is inevitable and intercessory
​                prayer ineffective (14—15).
 
                7th Message – God places restrictions on Jeremiah’s life as object lessons for the people concerning
​                His coming judgment and also speaks of eventual restoration (16:1—17:18).
 
                8th Message – Jeremiah preaches on the nation’s failure to observe the Sabbath, the sign of the
                covenant, and specifies that blessing will follow obedience and judgment will follow disobedience (17:19-27).

                9th Message – The parables of the potter and the broken jar climax the series of messages which the
​                nation rejects as it vilifies the messenger who then expresses his emotions of despair and trust
​                to God (18—20).
 
          2.    Four Specific Messages: Jeremiah directs prophecies against specific persons and groups as the
​                 certainty of judgment approaches (21—25).
 
                1st Specific Message – Jeremiah rebukes the wicked kings who ruled Judah in the period leading to
​                captivity and offers hope of a righteous king who will restore the nation (21:1—23:8).
 
                2nd Specific Message – Jeremiah denounces the false prophets who opposed his messages of
​                judgment (23:9-40).
 
                3rd Specific Message – Jeremiah relates the vision of a basket of good figs which represent those taken
                into captivity and a basket of bad figs which represent Zedekiah and his officials and the remnant
​                which remained in the land or went to Egypt (24).
 
                4th Specific Message – In a capstone of all his messages, Jeremiah speaks concerning the
                people’s rejection of all of God’s warnings and prophesies the 70 years of captivity and eventual judgment
                of the nations (25).
 
Jeremiah states that for 23 years he spoke the word of God to the people without them listening (25:3).  Because the nation does not obey God, he prophesies 70 years of captivity (25:11).  God repeatedly calls them to internal repentance but they persist in their disobedience thinking that external rituals guarantee their security.  The nation will experience desolation but there is hope – the captivity will only last 70 years.
 
     B.   Conflicts Abounding:  Jeremiah experiences conflict and rejection in preaching submission to Babylon
​           and sends a message of hope to the exiles (26—29).
 
Jeremiah is opposed by everyone – people, priests, prophets, and princes – with many wanting to kill him (26:1-24).  He speaks the word of God concerning submission to Babylon (27:1-22) and is opposed by Hananiah the false prophet (28:1-17).  He writes an open letter to the exiles which is opposed by Shemaiah (29:1-32). 
 
Jeremiah in the letter announces 70 years of exile and exhorts the exiles to settle down in Babylon and seek the welfare of the city in which they dwell (29:4-7).  After 70 years God will fulfill his promise to restore them to their land.  This is part of His plan to give them a future and a hope (29:11).  The judgment is meant to prompt them to seek God wholeheartedly that He might restore them (29:12-14).
 
     C.   Restoration Anticipated: Jeremiah delivers messages of restoration with reminders of oncoming
​           judgment (30—33).
 
This section is sometimes referred to as The Book of Comfort or Consolation.  It may best be called the Book of Hope. It is a collection of messages that offers hope for the future (31:17).  The messages look beyond the collapse and captivity of the nation to a new age of restoration.
 
           1.    God promises restoration to the land and a New Covenant (30—31).
 
God tells Jeremiah to write His promises of restoration in a book that would be available to the exiles after the fall of the nation (30:1-3).  The book gives hope.  Days are coming when God will restore Judah (30:4-24) and Israel (31:1-22) to the land.  Days are coming when the nation will be forever unified under a new covenant (31:23-40).  Those days have a limited near fulfillment and a complete far fulfillment.  The near fulfillment is restoration to the land after 70 years.  The far fulfillment is the establishment of the Messianic kingdom.
 
God will make a New Covenant with the house of Israel and the house of Judah.  It will not be like the Mosaic Covenant contained in the Books of Exodus, Leviticus, Numbers, and Deuteronomy.  The covenant the people had broken that led to exile.  In the New Covenant God will put His Law in their minds and on their hearts, not on stones.  The New Covenant will convey the ability to obey God and enjoy His blessings.  God will forgive and remember their sin no more.
 
           2.    Jeremiah illustrates the promise of restoration by purchasing a field (32).
 
During Jeremiah’s confinement by Zedekiah, God instructs him to buy a field.  His purchase of real estate at a time of captivity anticipates the future restoration of the nation.  The city of Jerusalem will be destroyed and will be restored.  The nation will repossess the land.
 
           3.    God reaffirms the destruction and future restoration of Jerusalem and the continuation of the covenant
​                  with David and the Levites (33).
 
God reaffirms the coming destruction and future restoration of the City of Jerusalem (33:1-13).  God reaffirms the covenants with David and the Levites (33:14-26).  A righteous Branch of David will rule over the nation.  This finds its ultimate fulfillment with the Messianic Kingdom.  This is a prophecy about Jesus Christ who descends from David and who will receive David’s throne (see Luke 1:31-33).
 
     D.   Judgment Accomplished: God brings about the fall of the nation for her covenant unfaithfulness but delivers
​           a remnant in anticipation of restoration (34—45).
 
           1.    Before the Fall: The rulers and the people continue to reject the warnings of God – Jehoiakim burns
​                  the scroll which contains all the words God had spoken to Jeremiah (34-36).
 
Jeremiah contrasts the disobedience of Judah to the obedience of the Rechabites.  The people of Judah are promise-breakers while the Rechabites are promise-keepers. God instructs Jeremiah to write a scroll containing all his prophecies with the hope that Judah might yet turn back to God.  Baruch writes the scroll at Jeremiah’s dictation.  Baruch reads the scroll in the temple and then to the officials.  The scroll is taken to Jehoiakim who cuts it up and burns it section by section as it is being read to him.  God instructs Jeremiah to take a second scroll and write on it all the words of the first scroll and prophesy concerning the destruction of Jehoiakim and his lineage.
 
           2.    During the Fall: Zedekiah imprisons Jeremiah during the siege of Jerusalem and events quickly lead
                  to the destruction of Jerusalem and the deportation of survivors to Babylon with only the poor left in the
​                  land (37—39).
 
          3.    After the Fall: There is political instability among those who are left in the land and against Jeremiah’s
​                 warning the people flee to Egypt where Jeremiah prophesies concerning the conquest of Egypt
​                 and the calamity of the Jews who flee there (40—44).
 
          4.    Postscript – A Message to Baruch: God exhorts and encourages Baruch in the midst of judgment (45).
 
Baruch is depressed after writing all the words of Jeremiah.  God has Jeremiah say to him that the nation will soon fall, that he is not to seek recognition for himself, and that he will be kept safe.  The prophecy is placed here perhaps to illustrate the response God wants from the exiles during the period of captivity.
 
III.     Prophecies Concerning the Nations: Jeremiah delivers messages of judgment upon the nations for their
         wickedness with glimpses of the restoration of the Jewish nation (46—51).
 
God commissioned Jeremiah as a prophet to the nations (see 1:5).  Now the focus of judgment shifts from Judah to her neighbor nations.  God will judge them for their sin.  The first nation selected for judgment is Egypt and the last is Babylon.  In between are Philistia, Moab, Ammon, Edom, Damascus, Kedar, Hazor, and Elam.  Two long chapters describe the doom of Babylon. 
 
The statement “Thus far are the words of Jeremiah” ends the section.  This may be a note made by the person who twenty-five years later adds chapter 52 to the completed work of Jeremiah.  This person may be Baruch who lives to see the events of that chapter take place.
 
IV.    Historical Appendix: The judgments on the nation that Jeremiah proclaimed fully come about but there is an
        anticipation of restoration in the release of Jehoiachin (52:1-34).
 
      A.   The Fall of Jerusalem: Nebuchadnezzar lays siege to Jerusalem during Zedekiah’s wicked reign, captures
​            him, sacks and destroys the city and the temple, thus proving the truth of Jeremiah’s prophecies (1-23).
 
      B.   The Fate of People: The King of Babylon executes a number of the leading citizens, deports 4,600 persons to
​           Babylon in a series of three deportations; and one of his successor releases Jehoiachin from prison and places
​           him in royal service (24-34).
 
Jeremiah’s prophecies of judgment were fulfilled and now his prophecies of future blessing begin to come true.  Jehoiachin’s release gives hope to the exiles that the promise of restoration will be fulfilled.  God’s word has been fulfilled and will be fulfilled.
 
Theological Reflection
 
God judges and restores.  The Book of Jeremiah is a cyclical anthology of messages of judgment and of hope that Jeremiah proclaims and expresses through his life.  The messages of hope encourage God’s people of any age to trust God’s promises in their difficult times.
 
Messianic Implication
 
The Messiah is the one who will institute the New Covenant in His blood (Jeremiah 31: 31-34; Matthew 26:26-29; Luke 22:20).  He is also the righteous Branch of David who will one day rule the Jewish nation and the world (Jeremiah 23:5-6; 30:9; 33:15; Luke 1:31-33).

SURVEY OF ISAIAH: IN WHOM DO WE TRUST?

Philippe Sterling
 
God will chasten and purify his people to make them fit to participate in his rule over the nations.  This includes first remedial discipline under Gentiles, and second, the provision of a suffering and exalted Messiah.
 
Introductory Matters
 
We refer to the Old Testament prophetic books as the Major Prophets and the Minor Prophets.  The Major Prophets are Isaiah, Jeremiah and Lamentations, Ezekiel, and Daniel.  The Minor Prophets are Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi.  The books of the Major Prophets are longer than the books of the Minor Prophets.  They spoke God’s message to God’s people concerning the times in which they lived and also spoke of future events.  They admonished and called God’s people to repentance.  They announced coming judgments and events related to the Messiah and His kingdom.

Isaiah writes in a time of crisis for the nation of Judah when invading armies threatened on every side. He essentially asks the simple question, "In whom will you trust?" Will Judah trust in armies, in alliances with foreign armies, in their own ingenuity? Or will Judah trust in the one true God, the Holy One of Israel?

Isaiah 1:1 informs us that this book is a record of the visions of Isaiah, the son of Amoz.  Isaiah writes during the reigns of Uzziah, Jotham, Ahaz and Hezekiah. His prophetic activity spans from about 740 BC to 687 BC.

The northern kingdom of Israel is ruled by King Jeroboam II during the reign of King Uzziah, and is experiencing a military and economic revival. However, following Jeroboam's death, Israel goes into a downward spiral. The kingdom is in political chaos, with kings frequently being assassinated. The nation has rejected the worship of God and has adopted the pagan practices of their neighbors. This includes human sacrifice and temple prostitution.

Because of the rebellion of the northern kingdom, God allows Assyria to slowly capture the nation. First under the Assyrian king, Tiglath-Pileser, Assyria captures Galilee and northern Israel in 740 BC. Finally the Assyrian king Shalmaneser brings about the fall of the Israelite capital, Samaria, in 722 BC, taking the inhabitants of the northern kingdom into exile.

The Judean king Uzziah seeks after God. He develops an effective army and brings economic prosperity. However, as the nation grows in strength and prosperity Uzziah ceases to trust in God. God strikes him with leprosy after he arrogantly performs a temple ritual reserved for the priests.

Jotham, his son, rules while his father has leprosy. While Jotham follows God, the people are corrupt and increasingly fall into idolatry.

The next king, Ahaz, rejects God and tries to build an alliance with Tiglath-Pileser of Assyria. While he is helped militarily, he taxes the people and gives away the temple treasury to keep Assyria happy.

The next king, Hezekiah, however, follows God and destroys the pagan temples. However, militarily Judah is weak and faces a formidable enemy in Assyria, which is a constant threat.

Isaiah writes primarily to the nation of Judah which is increasingly under the threat of invasion from the Assyrian empire. The nation has turned from the worship of God and is relying on pagan religion and military strength for salvation. Isaiah also writes to the generation which will be in exile, awaiting the hope of return to the Promised Land.  His words reach forward into the distant future all the way to the millennial kingdom and the new heaven and new earth.

The book of Isaiah serves as a warning to the kingdom of Judah not to arrogantly trust in its own strength in the midst of crisis, but to trust in the Holy One of Israel who will bring about deliverance from Assyria, from the Babylonian exile, and ultimately from their sins. There is condemnation for those who arrogantly place their trust in their own might. There is deliverance for those who humbly place their trust in the Holy One of Israel. This applies to believers of all ages.

Literary Structure and Content
 
I.    Judgment of the Proud: God brings judgment on those who put their trust in anyone or anything other than
​      Him (Chapters 1 to 39).

The first thirty-nine chapters of the book address the people of Judah in the midst of the threat of the invading armies of Assyria. Isaiah condemns the sin of the nation and predicts impending judgment on those who put their trust in anyone or anything other than the Holy One of Israel.

       A.   The Pride of the Nation: God condemns the pride of the nation but promises to forgive those who humble
             themselves (Chapters 1 to 5).

The first five chapters of Isaiah serve as a summary of the entire book. These chapters function as a mini-book, capturing all the major themes of Isaiah.

The book begins by God calling on all of heaven and earth to hear His case against His people (1:2). The major sin of the people is not that they aren't religious (1:11-14), but that they are arrogant and materialistic (3:14-15), and that they have exploited the poor (3:2-4). Therefore, because they have oppressed the humble, God will humble the proud (2:11-17, 5:13-15).

However, if the people humble themselves and repent, God promises to forgive them of their sins and bring them into a bright future (1:19). If they do not repent, they would be conquered militarily (1:20, 5:26-30).

Isaiah gives an initial prophecy concerning the last days in 2:1-4 and invites Israel to walk in the light of the LORD (2:5).  God will reign righteously from Zion and the nations will come to learn of His ways and will live in peace.

       B.   The Humility of Isaiah: Isaiah humbles himself before the Holy One of Israel and is commissioned as
            a prophet (Chapter 6).

In the year that King Uzziah died, Isaiah is taken into the midst of the throne room of God, where the angels shout out, “Holy, Holy, Holy is the Lord of hosts.” Through this experience, Isaiah comes to understand the importance of God's holiness. This appears throughout his writings, as his favorite title for God is “the Holy One of Israel.”

When confronted with God's holiness, Isaiah becomes aware of his sinfulness and the consequence (“Woe is me, for I am undone!”). Fortunately God does not leave him in his woeful state. God forgives and purifies Isaiah of his sin so that He can use him as His prophet.  When confronted with the holiness of God, Isaiah learns humility.

       C.   The Pride of King Ahaz: Ahaz’s failure to trust God prompts the announcement of a future King who will
            rule well (Chapters 7 to 12).

During the reign of King Ahaz, Israel joins forces with Aram (Syria) to attack Jerusalem. God sends Isaiah to King Ahaz to reassure him that He would protect Jerusalem if Ahaz places his faith in Him (7:3-9). Ahaz, however, thinks he doesn't need God, for he has arranged an alliance with Assyria who will help him with the threat. So he arrogantly ignores the sign of God's deliverance – the birth of a child to a virgin that she names Immanuel which means “God with us” (7:10-14). King Ahaz fears the armies of Aram and Israel more than he fears God (7:2b, 8:13). As a result, the very country which Ahaz trusts to save him will ruin him (7:17).

Ahaz's failure as a king prompts the announcement of a future king who will rule His people well (9:6-7). This King will be God incarnate, as he is titled, “Mighty God” and “Eternal Father” (9:6). His reign will never end, and He will establish justice (11:3-5) and peace (11:6-9). He will gather the remnants of exiled Israel back to the land (11:11-13). This remnant will never again put their trust in human armies that will betray them, but will rely only in the Holy One of Israel (10:20).

       D.   The Pride of the Nations: God will punish all the arrogant nations of the earth and then usher in His
            righteous reign from Zion (Chapters 13 to 27).

Beginning in chapter 13, Isaiah declares God's judgment on Judah and the surrounding nations. The common sin of each of these nations is their arrogance. They each trust in their own strength and abilities and are proud. They do not submit to God.

The key passage dealing with the sin of arrogance comes in the middle of an oracle against the nation of Babylon (14:12-15). Here, Isaiah describes the fall of not just Babylon, but of Satan himself. The original sin of Satan and the sin of each of the nations is arrogance. The belief that one can be as great as God is abhorrent to God. God will humiliate those who are arrogant and proud.

This section of Isaiah reaches its climax in a declaration of final judgment against the pride of the whole earth (Chapter 24). God will bring an end to the rebellion of Satan, and he will punish all the arrogant kings of the earth (24:21). This will then usher in God's righteous reign from Zion (24:23).

Isaiah then completes the section with a song of praise for God who defeats the arrogant and lifts up the humble. God will be a defense to the helpless (25:4), and will establish his kingdom of peace and prosperity for those who trust in Him (26:2-4). He will raise the dead back to life and bring them into His kingdom (26:19).

       E.   The Humility of King Hezekiah: Unlike his father Ahaz, Hezekiah chooses to trust in God and experiences
            God’s deliverance (Chapters 28 to 39).

In chapters 7 to 12 King Ahaz is confronted with an invading army and must choose to trust God for deliverance or trust in a foreign alliance. In chapters 28 to 39, Ahaz's son, King Hezekiah faces the same choice. However, unlike his father, Hezekiah chooses to trust in God rather than the armies of men. Hezekiah serves as a contrast to the arrogance of the nations and is an illustration of one who humbly trusts in God.

The army of Assyria is outside the gates of Jerusalem, and the Assyrian general calls out to the people of Jerusalem to surrender. He tells them they cannot trust Egypt to rescue them (36:6), and that they cannot trust God to rescue them either (36:7, 18-20).

The general's first statement is accurate. Egypt could not be trusted to rescue Jerusalem.  Isaiah had warned that the people were not to trust Egypt in 30:1-3. To trust in Egypt and military strength would be a sign of the pride and arrogance which Isaiah had just condemned. Furthermore, in chapter 20 Isaiah had prophesied that Assyria would conquer Egypt.

Hezekiah takes offense at the statement that his God could not be trusted to rescue them. Hezekiah responds to the Assyrian threat by praying to God (37:16-20). In this prayer, Hezekiah affirms God's greatness and his own inadequacy.  Where others might trust in military might, Hezekiah would trust in God. In response to Hezekiah's prayer, God sends Isaiah to tell Hezekiah that He will deliver Jerusalem.  Assyria will leave after the angel of the LORD destroys its army (37:36-37).

With chapter 39, the focus of attention moves from Assyria and its threat to Israel and Judah, to Babylon. The rest of the book will focus on the exile to Babylon predicted in this chapter, and will speak to the future generation awaiting deliverance from their Babylonian exile.

II.   Deliverance of the Humble: God promises restoration for Israel and the world through the service and sacrifice
​     of the Servant of the LORD (Chapters 40 to 66).

The final 27 chapters of the book are prophecies of hope and restoration. There is redemption for the nation as it returns from the Babylonian exile under Cyrus of Persia (Chapters 41-48). More important, however, is the redemption of Israel from its state of sin (Chapters 49-57). This redemption requires the sacrifice of one known as the Servant of the Lord. The book ends with a description of the restored kingdom of Israel (Chapters 58-66).

       A.   God's Faithfulness to the Humble: God promises to comfort and strengthen the humble (Chapter 40).

Isaiah 40 serves as a transitional chapter in the book. It continues the theme of judgment to the arrogant, but also begins the theme of comfort and hope to the humble which characterizes the rest of the book.

In verses 12-26, Isaiah shows how far God is above His creation. He declares that to God, “the nations are as a drop in a bucket,” and “are counted by Him less than nothing.”  The haughtiness of nations is foolishness when you look at it from God's perspective.  But if we understand our place from God's perspective, God will comfort us and give us strength (v. 27-31). (Isaiah 40:29 ESV) He gives power to the faint, and to him who has no might he increases strength.

       B.   Deliverance from Babylon:  God promises the deliverance of Israel from captivity by Cyrus and a person
​            termed the Servant of the Lord (Chapters 41 to 48).

Chapters 41-48 prophesy the deliverance of the Jews from captivity by Cyrus (44:28—45:1). This will be primarily fulfilled in Cyrus. But some of the predictions also have a secondary fulfillment in a person termed the Servant of the Lord.

Isaiah writes this passage almost two centuries before Cyrus was born. Cyrus was not a worshipper of God (45:4). But God can use a worldly leader even when he doesn't know God.

God will save the nation through His manipulation of the geopolitical situation, for He is the one who delivers up nations and subdues kings (41:2b). Therefore His people do not need to be afraid, even in the midst of their exile.
God's deliverance by Cyrus has a specific purpose. First, it is to declare to His own people that He is their God, and that He alone is God. (Isaiah 44:6 ESV) Thus says the Lord, the King of Israel "I am the first and I am the last; besides me there is no god.”

Secondly, the restoration of Israel will declare to all the nations that Yahweh is the one true God. There will be a day when the nations will be subservient to Israel and they will say: (Isaiah 45:14 ESV) “Surely God is in you, and there is no other, no god besides him.”

       C.   Deliverance from Sin: The Servant of the Lord willingly suffers and dies for the sins of Israel and the entire
            world (Chapters 49 to 57).

Isaiah mentions several times throughout chapters 40-55 a person known as the Servant of the Lord. This servant is described in a series of four “Servant Songs”:

• The Call of the Servant (Isaiah 42:1-9) - The Servant will receive the Spirit of the Lord and will bring a new covenant to the whole earth.
• The Commission of the Servant (Isaiah 49:1-13) - The Servant will bring Israel back to the worship of the Lord and will be light to all the nations, that salvation might come to the ends of the earth.
• The Commitment of the Servant (Isaiah 50:4-11) - The Servant will obediently go through suffering. God will vindicate Him and will bring judgment upon those who reject Him.
• The Suffering and Exaltation of the Servant (Isaiah 52:13-53:12) - The Lord praises His servant because He willingly suffers a death for the sins of Israel and the entire world.

Jesus confirmed that He is Isaiah's “Servant of the Lord,” fulfilling the suffering of the Servant described in the fourth song: For I tell you that this Scripture must be fulfilled in me: “And he was numbered with the transgressors.” For what is written about me has its fulfillment (Luke 22:37 ESV).

       D.   Deliverance to Future Glory: God promises the final deliverance of Israel to future glory during the time of
             the Messianic kingdom but Israel needs to humbly trust in the salvation of the Lord (Chapters 58 to 66).

The book's final nine chapters conclude with a description of the final deliverance of Israel to future glory during the time of the Messianic kingdom.  The promise of the future kingdom for Israel begins with the gathering of the Jews from all the corners of the earth back to Jerusalem and the Promised Land (60:4). When Israel returns, she will no longer be subservient to the other nations.

This will be a time of unprecedented peace and prosperity for Israel and the entire world. Violence and war will be abolished, because the Messiah will serve as the judge. This time of healing and peace will allow people to live amazingly long lives (65:20).

God's people will be made righteous and they will never again depart from following the LORD (60:21). However, the greatest aspect of Israel's future glory is the LORD himself will dwell physically in Jerusalem.

This description of the coming kingdom brings comfort to God’s people of that age and every age. God does not forsake His people. But to participate in God’s kingdom, Israel needs to humbly trust in the salvation of the LORD.
​
Theological Reflection and Application
 
Isaiah encourages trust in God.  Ahaz arrogantly does not trust in God.  Hezekiah humbly trusts in God.  God states in Isaiah 66:2b, “But to this one I will look, to him who is humble and contrite of spirit, and who trembles at My word.”  The New Testament states God is opposed to the proud, but gives grace to the humble, and exhorts  Therefore humble yourselves under the mighty hand of God, that He may exalt you at the proper time (1 Peter 5:5b-6). Testify, “In God we trust!”
 
Messianic Thread
 
We see in Isaiah 6:13 the beginning of the messianic expectations with “the holy seed” being the “stump” of the land.  It continues with the promise of the virgin bearing the child called “Immanuel” in 7:14.   It is further expanded in Isaiah 9:6-7 with the revelation of the titles and government of the child.  It reaches a climax in Isaiah11:1-10 with the announcement that the branch from the stump of Jesse will establish the messianic kingdom.  The Messiah is the Servant whose call, commission, commitment, suffering and exaltation are described in the servant songs.  The expectation of the messianic kingdom which was first announced in 2:1-4 culminates with the descriptions of the renewed creation and city of God in chapters 65 and 66.

​SONG OF SONGS – CHOOSING TRUE LOVE
 
​Philippe R. Sterling

The Song of Songs is a celebration of the love which unites a man and a woman in monogamous marriage.
 
Introductory Matters
 
The Song of Songs is ascribed to Solomon.  It may have been written in the tenth century BC towards the end of Solomon’s reign.  It is a lyrical story in dialogue and monologue form that celebrates the love of a man and a woman and the fulfillment of that love in marriage.  We know that Solomon was a prolific songwriter (1 Kings 4:29).  The Hebrew name “Song of Songs” comes from 1:1 and expresses the superlative, making it the best of songs.
 
There have been many interpretive approaches to the Song.  Four main ones are the allegory approach, the typology approach, the anthology approach, and the drama approach.  The allegory approach is that the Song is a non-historical lyrical story in which the characters represent the spiritual relationship between God and Israel or Christ and the church.  The typology approach holds to the historical basis of the Song while suggesting that it foreshadows the relationship between Christ and the church.  The anthology approach is that the Song is a collection of songs extolling human love.  The drama approach is that the Song is a musical drama involving either two or three main characters.  As a two main characters drama the Song is a lyrical story about Solomon and the “Shulammite” – an alternate form of “Shunammite” used to refer to inhabitants of Shunem in 1 Kings 1:15 and 2 Kings 4:8-12 – that extols human love, marriage, and sexual pleasure.  As a three main characters drama the Song is a lyrical story about a relationship triangle that celebrates the Shulammite’s faithfulness to a beloved shepherd over against Solomon’s attempts to win her for his royal harem.  We will approach the Song as a three characters drama with a Messianic implication.
 
The Shulammite could be Abishag, the beautiful virgin from the city of Shunem, who became David’s nurse in his old age (see 1 Kings 1:3-4, 15).  Abishag’s relationship with David was not consummated as a marriage.  David’s son Adonijah requests to marry her in an attempt to strengthen his claim to the throne (1 Kings 2:13-25).  Solomon understands the threat and eliminates Adonijah as a contender for the throne.  Soon after these events Abishag may have returned home to Shunem and there become caretaker of Solomon’s vineyards leased to her brothers (1:6 and 8:11).  Solomon on a visit to Shunem to inspect his vineyards sees her and seeks to woo her and add her to his harem.  He invites her to return to the palace in Jerusalem where he continues his charm offensive. The Song depicts Abishag’s resistance to Solomon’s advances and her faithfulness to a beloved shepherd in Shunem.  The love that overcomes all obstacles cannot be bought even by someone like Solomon (8:6-7).  Throughout all of Solomon’s attempts to woo her, Shulammite remains a virgin, “a garden locked up and a sealed spring” (4:12).  She preserves her “vineyard” from Solomon and freely offers herself in marriage to her one true love (8:12).
 
The purpose of the Song is to uphold human love and purity and monogamous marriage.  Solomon learns this lesson not by practicing it but by observing it in a young woman whom he could not seduce with all of his power and wealth.  He writes about it in the Song of Songs so that others might avoid his mistakes and adopt a pure monogamous love as God originally intended for marriage (Gen 2:18-25).
 
Literary Structure and Content
 
The Song is written in what could be a precursor to a dramatic musical style.  It may have been performed by singers before an audience making it an ancient musical. Several literary forms and features support a dramatic structure:

1. An opening and closing reference to the Shulammite’s labor in a vineyard and the influence of her brothers (1:6; 8:8-12)
2. Multiple references to Solomon’s position as king and his possessions including 60 queens and 80 concubines (1:1, 4, 5, 12; 3:7, 9, 11; 6: 8-9; 7:5; 8:11) 
3. Multiple addresses to a beloved who appears to be someone other than Solomon and who is described as a shepherd (1:7-8; 2:16; 6:2-3)
4. Two clear dream sequences (3:1-4; 5:2—6:3) and a possible daydream sequence (4:6—5:1)
5. Several sets of refrains: adjuration refrains to purity (2:7; 3:5; 8:4); embrace refrains (2:6; 8:3); mutual possession refrains (2:16; 6:3; 7:10); gazelle refrains (2:17; 4:6; 8:14)
6. Two questions which suggest a contrast between Solomon and the beloved shepherd for the Shulammite’s choosing (3:6; 8:5).  She chooses the shepherd.

 
The main characters of the Song are King Solomon, Abishag the Shulammite, and the beloved shepherd.  In addition there are a chorus of women, watchmen of the city, and Abishag’s brothers.  The main settings are Solomon’s royal tent in the Issachar countryside near Shunem and the royal palace in Jerusalem.
 
One of the keys to understanding the flow of the Song is the use of number and gender.   The specific characters have singular or plural phrases and masculine or feminine forms to distinguish them in the Hebrew and Greek texts.  There is sometimes ambiguity in distinguishing between the king and the shepherd but clues in the speeches and the context help with the interpretation.
 
Title and Author (1:1) – The Song of Songs, which is Solomon’s
 
Act I – Royal Tent near Shunem: Love’s Longing (1:2 – 3:5)
 
Scene One – Shulammite and the Daughters of Jerusalem (1:2-8)
 
  Shulammite

• Shulammite longs for her beloved shepherd (1:2-4a).
• Shulammite notes that the king has brought her into the chambers of his royal tent (1:4b).

 
  The Daughters of Jerusalem extol Solomon’s love (1:4b).
 
  Shulammite 

• Shulammite commends Solomon’s attractiveness (1:4c).
• Shulammite deprecates her appearance comparing it to the curtains of Solomon’s tent and blames her brothers for having made her caretaker of the vineyards (1:5-6).
• Shulammite longs for her beloved shepherd – she is in the tent of Solomon but would rather be with her beloved shepherd (1:7).

 
  The Daughters of Jerusalem encourage Shulammite to carefully consider her choice of Solomon or the
​  shepherd (1:8).
 
Scene Two – Solomon and Shulammite: 1st Effort to Woo (1:9 – 2:7)
 
  Solomon tells Shulammite that he finds her attractive and desires to enhance that attractiveness (1:9-10).
 
  The Daughters of Jerusalem tell Shulammite that they will enhance her attractiveness (1:11).
 
  Shulammite – While at the king’s table, the fragrant perfume given her awakens within her remembrance
​  of her beloved shepherd (1:12-14).
 
  Solomon tells Shulammite that she is beautiful (1:15).
 
  Shulammite longs to be with her beloved shepherd in their pastoral setting and says she is the rose of Sharon
​  and lily of the valleys (1:16—2:1).
 
  Solomon calls Shulammite a lily among the thorns [maidens of the court] (2:2).
 
  Shulammite in an aside says that she is lovesick for her beloved shepherd and longs to be intimate with him
​  but adjures the daughters of Jerusalem not to arouse love until the proper time (2:3-7).
 
Scene Three – Shulammite’s Song: Reminiscence of the Beloved’s Visit (2:8-17)
 
  Shulammite recalls her beloved shepherd’s visit to her home in Shunem (2:8-9).
 
  She remembers how he began to court her and sought to be intimate (2:20-14).
 
  She cautioned him not to be hasty by being like foxes that ruin the vineyards while they are still in bloom
​  [she later refers to herself as a vineyard in 8:12] (2:15).
 
  She rejoices in their mutual love (2:16).
 
  She longs for his appearance (2:17).
 
Scene Four – Shulammite’s Dream: Searching for and Finding the Beloved (3:1-5).
 
  Shulammite dreams of seeking and not finding her beloved shepherd night after night (3:1).
 
  She dreams of arising and going about the city looking for him and asking the watchmen if they’ve seen him (3:2-3).
 
  She dreams of finding him and consummating their love (3:4).
 
  In a second aside she adjures the daughters of Jerusalem not to arouse love until the proper time (3:5).
 
Act II – The Palace in Jerusalem: Love’s Testing (3:6 – 8:4)
 
Scene One – Entrance of Royal Procession into Jerusalem (3:6-11)
 
  An observer sees the royal procession coming into Jerusalem and describes its splendor (3:6-10).
 
  The observer encourages the daughters of Zion to gaze on King Solomon and what he assumes to be a
​  coming wedding (3:11; cf. Isa 61:10).
 
Scene Two – Solomon’s 2nd Effort to Woo Shulamite and Her Daydream (4:1 – 5:1)
 
  Solomon praises Shulammite’s beauty (4:1-5).
 
  Shulammite’s heart is still in Shunem as she daydreams of marriage to her beloved shepherd (4:6-8).
 
  She imagines their first act of physical intimacy for which she has reserved herself and of God’s approval (4:9 – 5:1).
 
Scene Three – Shulammite’s 2nd Dream: Searching for and Description of the Beloved (5:2 – 6:3)
 
  Shulammite dreams that her beloved comes for her but she uncaringly turns him away (5:2-3). 
  [Solomon may have clouded her thinking.]

  He departs but leaves an expression of love which reignites her feelings for him (5:4-5).
 
  She goes out to search for him but does not find him and is wounded by the watchmen of the city (5:6-7).
 
  She adjures the daughters of Jerusalem to convey her desire for him if they find him and they ask her what’s so special about him (5:8-9).
 
  She describes her beloved shepherd (5:10-16).
 
  They then ask where he might have gone that they could seek him with her and she answers that he would
​  have gone back to pasture his flock (6:1-2).
 
  She desires to be his and he hers (6:3).
 
Scene Four – Solomon’s 3rd Effort to Woo Shulammite (6:4 – 8:4)
 
  Solomon speaks of Shulammite’s bedazzling beauty and unique purity among 60 queens and 80 concubines
​  [later 700 wives and 300 concubines according to 1 Kings 11:3] (6:4-9a).
 
  The wives and concubines also praise her (6:9b-10).
 
  She reflects on how she had first caught the attention of Solomon and the court (6:11-12).
 
  The women express their desire to gaze at her and she realizes that she is merely a physical object for them
​  to gaze upon as they would gaze upon companies of dancers (6:13).
 
  The women praise her physical attributes and say that Solomon is captivated by her hair (7:1-5).
 
  Solomon speaks of his lust for sex with her (7:6-9a).
 
  She decides that she will save herself for her beloved shepherd and longs for the consummation of their
​  love (7:9b – 8:3).
 
  In a third aside she adjures the daughters of Jerusalem to not arouse love until the proper time (8:4; cf. 2:7 and 3:5).
 
Act III – Back in Shunem: Love’s Sealing (8:5-14)
 
Scene One – Shulammite and the Beloved Shepherd (8:5-7)
 
  Shulammite reunites with her beloved shepherd (8:5).
 
  She asks for his devoted love and states her desire to freely give him her love (8:6-7).
 
Scene Two – The Brothers and Shulammite (8:8-10)
 
  The brothers had wanted to guard the purity of their sister.  If she was a “wall” they would support her resolve
​  and adorn her battlement with silver.  If she was a “door” they would barricade her with planks of cedar (8:8-9).
 
  Shulammite testifies that she was a “wall” and found peace in “his eyes” [brother, God or the beloved
​  shepherd] (8:10).
 
  She demonstrated what kind of woman she was by how she turned Solomon away and kept her “vineyard”
​  pure (8:11-12).
 
Is there a happy ending? (8:13-14)
 
  Shulammite addresses the beloved shepherd and asks for his decision (8:13).
 
  She asks that he come quickly and consummate their love in marriage (8:14).
 
Theological Reflection
 
This beautiful lyric story about a young woman choosing between the king and her beloved shepherd is helpful to everyone today who values love and marriage.  We can learn about true love and choosing the right mate, waiting in purity for marriage, and the importance of affection and intimacy in marriage.  The story reflects God’s intent for marriage in Eden (Gen 2:18-25).
 
Messianic Implication
 
The lyrical story of the faithful Shulammite, the beloved shepherd, and the seductive Solomon may typify the relationship of the faithful believer, the beloved Christ, and the seductive world.  Jesus is the great Shepherd of the sheep (Heb. 13:20).  He is also the bridegroom (John 3:29).  The apostle Paul teaches that the union of Christ with his church underlies the marriage relationship (Eph. 5:22-33).  The Shulammite yearns for her shepherd as the church eagerly awaits the return of Christ (Titus 2:13; 1 Peter 1:8; Rev 22:20). Revelation 19:7-9 refers to the marriage of Christ and his bride.  The world seeks to woo the believer away from Christ (2 Cor 11:2-3; 1 John 2:15-17). Shulammite remained faithful to her beloved shepherd, so must we remain faithful to Christ.

ECCLESIASTES – LIFE UNDER THE SUN
A Bible Oratorio

​Philippe R. Sterling
 
In spite of the frustration involved in existing in a world subjected to futility God’s people can live life skillfully by trusting his providence, goodness and justice.
 
Introductory Matters
 
The title Ecclesiastes is a Latin transliteration of the Greek translation of the Hebrew Qoheleth which means "assembler" or “arranger”, but usually translated as "Teacher" or "Preacher". Ecclesiastes is “the words of the Preacher, the son of David, king in Jerusalem” (1:1).  The claim of the book and the description of wisdom, riches, wives, and works in the book support Solomon as the author. 
 
Ecclesiastes could be a record of Solomon’s regret and repentance at the end of his life.  After an early start of seeking God in life, he afterwards sought satisfaction in all the wrong places, and later came back to the fear of God.
 
The Preacher is the “arranger” of the “words of truth” in the book (12:9-10).  The structure of the book unfolds as a Bible oratorio, the work of a skilled composer.  An oratorio is a large musical composition for orchestra, choir, and soloists. Like an opera, an oratorio includes the use of a choir, soloists, an ensemble, various distinguishable characters, and arias.
 
The Preacher counsels the young to remember the Creator in the days of youth (12:1).  For the purpose of the exposition we will call the Preacher a Seeker.
 
Literary Structure and Content
 
The quest for meaning in life is not new.  Over the centuries, men and women have struggled with the same questions that perplex us.  The “solutions” they have found are enlightening.

• A French playwright named Jean Paul Sartre concluded there is no exit from this meaningless existence.
• Henry David Thoreau wrote, “The mass of men lead lives of quiet desperation.”
• Shakespeare had Macbeth describe life as “a tale told by an idiot, full of sound and fury, signifying nothing.”

 
A father went into a toy store to buy his son a Christmas present.  The salesman showed him a new educational toy.  It came unassembled.  No matter how the child tried to put the pieces together, they would not fit.  The toy was designed to teach about life.  Life can be like an unsolvable puzzle.
 
The Book of Ecclesiastes provides good news for baffled people.  It is the book for people who want to know how to enjoy life in a puzzling world.  It is the working person’s book.  It answers his boredom with the routine of eating, drinking and earning a paycheck.  It is also the thinking person’s book.  It responds to his haunting questions “Who am I?  What is the meaning of life?  Should I be worldlier than thou or holier than thou?  Or is there a third alternative that is simultaneously world accepting and God honoring?”
 
I.  Superscription (1:1) 

The Seeker artistically sets forth the proper response to life’s puzzle in a sermon symphony.  He provides three keys to the purpose and plan of the symphony: the opening and ending keynote or motif, the recurring phrases or contrasting themes, and the closing statement of 12:9-12 (see http://dictionary.onmusic.org/ for definitions of musical terms).
 
II.  Opening Keynote or Motif – “All is vanity” (1:2). 

What’s a musical motif?  A motif is a basic musical idea rarely more than a half dozen notes in sequence, but notes with an attitude.  The classic example is the “da da da dum” four note motif that opens Beethoven’s Fifth Symphony.  He took four notes and wrote a symphony around them.  That was some motif.  It is perhaps the signature of Beethoven’s music.
 
The opening keynote or motif of Ecclesiastes is a gaunt and stark announcement, “Vanity of vanities, says the Seeker, vanity of vanities, all is vanity.”  It pounds into our heads and hearts the problem of human existence.  It reverberates through our soul like the opening notes of Beethoven’s Fifth Symphony.
 
The word “vanity” occurs thirty-seven times in the book.  The Hebrew word hebel describes “a wisp, a vapor, a puff of wind, a mere breath – nothing you could get your hands on; the nearest thing to zero;” in fact, a zero with the edges rubbed off.
 
The Seeker thoroughly tested every facet of human activity and thought, work and wisdom, and found everything perplexing and profitless.  He expresses this verdict in the trumpet note “vanity.”  This one note sums up the total of our journey through this cursed creation.
 
Romans 8:18-25 is the New Testament commentary on Ecclesiastes.  It tells us plainly that “vanity”, Greek mataiotes, exists, and also that it has a beginning and an end.  Before its beginning and beyond its end are God and a creation without vanity.  Genesis one tells us of the formation of a good creation.  Genesis three informs us of the subjection of creation to vanity or futility under a curse.  Revelation twenty-two teaches us of the liberation of creation to freedom from the curse.
 
The keynote is not the grumbling of a pessimist.  It is the trumpet note sounding the theme of the overture.
 
III.  Overture – There is no meaning in the temporal futile creation (1:3-11). 

What’s a musical overture?  A musical overture is an introductory movement that introduces themes to be heard later in the composition.

• What profit is there in man’s labor? (1:3)
• We live in a world of wearisome repetition (1:4-8).
• We contribute nothing new (1:9-10).
• We leave no lasting effect (1:11).

 
Motifs are but the fragments from which melodies and themes are nurtured into existence.  Themes and melodies are required to sustain listener interest and make music memorable.
 
IV.  Statement of Theme – Our work and wisdom are futile (1:12-18). 
​
As one of the wealthiest and wises men who has ever lived, the Seeker could do whatever he wanted.  He found, however, that all his work and wisdom was futile.

V.  Development of Theme and Contrasting Theme – We can either endure life in futility or enjoy life in the fear of
     God (1:19 – 11:6).  

What’s a musical theme?  A theme is a section of music that in turn is a constituent part of some larger musical structure such as sonata allegro form or theme and variations form.  In Sonata Allegro form, two or more themes are introduced like actors in a drama and represent forces, ideas, views that will interact to give depth and meaning to the larger form.  In theme and variations form, a theme is introduced and then followed by multiple variations on the theme.
 
We can appreciate the musical drama of motifs, themes, exposition, development, recapitulation.  Some music is all about the dramatic interaction of its parts – like Beethoven’s Fifth Symphony that opens with the big “dut dut dut duhhhhh” motif.  Beethoven builds this into a big, ugly brute of a theme that is full of evil foreboding . . . then a horn call introduces a lyric and gentle second theme – a true melody.  But just as the listener is starting to relax, the brute is back, and the battle is joined.  It’s good against evil; darkness and despair against hope and optimism.  There is wreckage and desolation everywhere, victories cut short by counter attacks, and it’s all great drama!
 
The repetition, variation, and contrast of two key themes provide a clue to the plan and purpose of Ecclesiastes.  They punctuate the whole book and play a significant part in the development of the sermon symphony.
 
The first theme is the futility of all things “under the sun.”  The phrase “under the sun” is a metonymy of adjunct in which the location is named instead of the thing.  It stands for the place where the toil of man occurs, the world that God subjected to futility (see 8:14, 16; 11:2).
 
The second theme contrasts with the first and reveals the proper response to the futility of life on earth.  The Seeker recommends the wholehearted enjoyment of life in the fear of God.  He arranges his texts in such a way as to state the theme with increasing emphasis and solemnity (2:24-26; 3:12-14, 22; 5:18-20; 8:15; 9:7-9; 11:9).

     A.  First Movement – Limitations of Human Work: Because human endeavors are futile, we should enjoy life in the
          fear of God (2:1 – 6:9).
    
What is a symphonic movement?  A movement is a portion of a composition that can be identified by form or as a stand-alone section.
 
The repetition of “futility and striving after the wind” functions as a structural marker for the first half (movement) of the book reflecting the Seeker’s observation about the futility of human work (1:14; 2:11, 17, 26; 4:4, 6, 16; 6:9).

       1.  Theme and Contrasting Theme – Since our endeavors are futile, we should enjoy life in the fear of God
           (2:1 – 4:3).  
          
            a.  Theme – The quest for meaning in life is futile (2:1 – 2:23).  

                1)  The quest for meaning through pleasure is futile (2:1-11).  

The Seeker first recounts his efforts at bringing pleasure his way.  He tried lifting his spirits with wine and folly, busying himself with building programs, priding himself in amassing wealth, indulging himself in music and sex, and vaulting his name into international attention.  A thorough search of all things on earth led to the staggering conclusion that everything is futile and meaningless, “All was vanity and striving after the wind.”  Power, prestige, pleasure – nothing can fill the God-shaped void in the human heart.

               2)  The quest for meaning through wisdom or folly is futile (2:12-17).  

The Seeker confesses his disappointment in the limitations of human wisdom.  Though wisdom helps temporarily, it cannot prevent death.  Death is the great leveler of the wise and the foolish.

              3)  The quest for meaning through labor is futile (2:18-23).  

Like a frazzled predecessor of workaholics today, the Seeker attempts to find significance in his work.  He finds, however, that his efforts are frustrating and ineffectual in bringing meaning to his life.  The more he worked, the less he had of any real value.  All that he was reaping for his work was sorrow, distress, and sleepless nights.  For most people labor does not provide exhilaration but exhaustion.

         b.  Contrasting Theme – enjoy life in the fear of God (2:24 – 4:3).  

             1)  Enjoy life as a gift of God (2:24-26).  

             2)  God has preordained a proper time for everything (3:1-8).  

             3)  Since we cannot know God’s plan, we should enjoy life in the fear of God (3:9-15).  

3:11 tells why it is futile to search for meaning on earth.  God has twisted things so that we will find no lasting satisfaction in our fallen state (see 1:15; 7:13-14).  He calls us to believe that ultimately everything will fit together beautifully and commands us in the meantime to enjoy life and to fear him.

            4)  God will ultimately judge injustice, but permits it now to show humanity’s beastlike character (3:16 – 4:3).
 
       2.  Variation of Theme and Contrasting Theme – Since our labor is futile, we should enjoy life in the fear of God              (4:4 – 6:9).  
       
           a.  Theme – Labor is futile when motivated by envy, avarice, and ambition, but sharing is good (4:4-16).

           b.  Contrasting Theme – Fear God instead of following empty pursuits (5:1-9).  

           c.  Theme – Wealth, the fruit of labor, is futile because it does not satisfy and can be lost (5:10-17).  

           d.  Contrasting Theme – Only God gives the ability to enjoy labor and its rewards (5:18 – 6:9).  

     B.  Second Movement – Limitations of Human Wisdom: Because we don’t know what is good for us or what the  
          future holds, we should enjoy life in the fear of God (6:10 – 11:6).  

The Seeker turns his attention in his quest for significance to the limitations of human wisdom.  He finds that not only can he not do anything significant, but also he cannot understand the scheme of things.  The recurring phrases “who knows what is good for a man?” (6:12; 7:14, 24, 28; 8:7, 17) and “man does not know what awaits him” (9:1, 12; 10:14; 11:2, 5, 6) reflect the Seeker’s observations about the inability of human wisdom.

        1.  Theme – We do not know what is good for us or what the future holds (6:10-12).
 
The Seeker summarizes man’s plight.  Man cannot dispute with God, for he has foreordained all things and is stronger.  Such an argument with God would only heighten man’s insignificance.   Man does not know what is good for him now, much less what lies ahead of him.

        2.  Combined Themes – Since we do not know what is good for us, we should enjoy life in the fear of God
             (7:1 – 8:17).  

             a.  We should enjoy prosperity and trust God in adversity (7:1-14).  

Man cannot determine adversity or prosperity for himself.  Only God controls circumstances and no man can either predict or reverse God’s prerogatives.

            b.  We should avoid extremes in behavior and seek to lead a balanced life (7:15-29).  

            c.  We should submit to those in authority in order to avoid trouble (8:1-9).  

            d.  We should fear God since we cannot understand the work of God in the world (8:10-17).  

       3.  Combined Themes – Since we do not know what the future holds, we should enjoy life in the fear of God
            (9:1 – 11:6).  

            a.  We should enjoy the present since the future is beyond our control and we will eventually die (9:1-10).  

            b.  Our wisdom is limited since the future is uncertain (9:11 – 10:11).  

            c.  We should be careful not to criticize since the future is uncertain and foolish words harmful (10:12-20).  

            d.  We should diligently labor since the outcome is uncertain and in God’s hands (11:1-6).  

VI.  Finale – There is meaning in remembering the eternal faithful Creator (11:7 – 12:7).
 
What is a musical finale?  The finale is the last movement in a composition of several movements.

• We should enjoy life now and remember that death will come (11:7-8).
• We should enjoy our fleeting youth as we remember that God will judge our works (11:9-10).
• We should remember God before old age removes the capacity to enjoy life and we die (12:1-7).

 
VII.  Repetition of Keynote or Motif – “All is vanity” (12:8).
​ 
The keynote sentence is trumpeted to close the finale.  It had been previously trumpeted to open the overture (1:2).

VIII.  Statement of Purpose and Plan – The Seeker’s words are goads to stimulate us and nails to stabilize us
       (12:9-12).  

The Seeker informs us that he has carefully pondered and planned the contents of the book.  His teachings are meant both to stimulate as “goads” and to stabilize as “nails.”  The ox-goad was a herder’s wooden stick, often eight feet long, with a metal point on one end to sting the oxen.  The nail was made of iron or gold; the iron for securing massive city gates (1 Chr. 22:3), the gold for affixing ornamental plates to the walls or ceilings of the temple (2 Chr. 3:9). 
 
The goads are the reflections on the futility of life; the nails are the instructions to enjoy life in the fear of God.  The source of the Seeker’s words is the Shepherd – the Lord of Israel.  The search for truth in any other source is endless and wearisome.

IX.  Conclusion or Application – Fear God and keep his commandments (12:13-14).  

The conclusion is an exhortation to “fear God and keep his commandments.”  This is the best way to deal with the futility of life because it applies to everyone, and because God will ultimately judge every act.
 
Theological Reflections
 
The futility of earthly life should goad us to enjoy life in the fear of God. Both the exhortations to enjoy life and to fear God are woven in the fabric of the book (3:14; 5:7; 7:18; 8:12).   Don’t endure life in futility.  Enjoy life in the fear of God.  Move beyond the futility of life to a series of four righteous responses.
 
The first response is to be glad.  Enjoy God’s good gifts.  The gifts should be a source of constant satisfaction when we are properly related to the Giver (see James 1:17). 
 
Enjoy work!  We are to tell ourselves that our labor is good (2:24).  This advice is repeated in 3:13, 22; 5:18; and 9:7.  The enjoyment of work is not found in its temporary results but in God’s approval (9:7; see Colossians 3:23-24).  Work hard at whatever life calls you to do, and enjoy your work as you do it.  Leave to God its issues.  Let him measure its ultimate worth.  Your part is to use all the good sense and enterprise at your command to exploit the opportunities before you.
 
Enjoy life!  Rather than fear death, enjoy the few years of your life (5:18).  Life is a precious commodity to be enjoyed now before it slips away (11:8-9).  The enjoyment of life can be a shared joy with a wife in a lifetime commitment (9:9).
 
The second response is to do good.  Prepare for judgment.  The exhortation to enjoy life is not to be confused with hedonism.  As much as we are to delight in every moment of life, we are also to live in light of the certainty of divine judgment.  The theme of God’s judgment is first mentioned in 3:17, developed further in 8:12-18 and 11:9, and incorporated in the final exhortation of 12:14.  Our joy in the present must be tempered by the promise of God’s judgment in the future.  The present injustices will be set straight.  The wrongdoer will not prosper in God’s final day.
 
The third response is to hear God.  Obey God!  This advice begins as a hint and gradually develops to a specific exhortation (2:26; 3:12; 5:1-6; 8:2; 9:1, 7; 10:2; 12:1, 13).  The best thing we can do is submit to the laws of God since we are unable on our own to ascertain the laws of life.
 
The fourth response is to fear God.  Fear God!  This is the summary expression of our relationship to God.  We must worship him rightly and walk before him uprightly.
 
We are living through vanity.  The futility of our existence is a goad to drive us to God.  To be goaded hurts!  It demands a response.  God has twisted all things so that we may not be content with anything on earth.
 
Chris Evert Lloyd said she struggled to keep her tennis gave sharp and her marriage interesting.  “I woke up recently in the night with palpitations.  I couldn’t remember how old I was,” the then 31 year old athlete said in an issue of Life magazine.  “I thought what the heck am I doing?  Why am I still playing?”  Of her marriage to John Lloyd she said, “We get into a rut.  We play tennis, we go to a movie, we watch TV, but I keep saying, ‘John, there has to be more.’”
 
Pascal astutely observed, “There is a God-shaped vacuum in the heart of every man which cannot be filled by any created thing, but only by God the creator as revealed in Jesus Christ.”  Augustine accurately confessed, “You have made us for yourself, and our hearts are restless until they can find peace in you.”  The right response is not to kick against the goads but to move in the direction in which we are goaded.  Go to God!
 
“Vanity of vanities” is the verdict on all of life.  Hear God!  Fear God!  Be glad!  Do good!  This is the counsel in view of the verdict, the nails which will stabilize you on your life journey under the sun.  “Da Da Da Dum.”
 
Messianic Implications
 
The seeker’s search for satisfaction and meaning in life is not found under the sun but in the Son.  It is found in the words given by one Shepherd (12:11).  Jesus Christ is the Shepherd who gives life and abundant life (John 10:1-10).

PROVERBS SURVEY – SKILLFULL LIVING IN THE FEAR OF GOD

Philippe R. Sterling
 
Proverbs is a set of collections of maxims designed to give the diligent God fearer instruction in the skill of living a practical, righteous and productive life in reliance on God.
 
Introductory Matters
 
The Book of Proverbs is a set of collections of maxims from Solomon and various sages who taught wisdom to Israel. Statements within the text identify the collections.  Solomon would have written his proverbs before his death in 931 B.C.  Scribes in King Hezekiah’s day transcribed the proverbs of Solomon found in chapters 25 to 29 around 700 B.C.  Perhaps the final arrangement of the book as a whole is their work under the direction of Isaiah and King Hezekiah.  King Lemuel of chapter 31 might be a pseudonym for King Hezekiah.
 
The proverbs have particular forms and function.  The forms are that of pithy statements and scenarios that make use of various literary devices.  The function is that of instruction on how to live prudently and well in public and private life in the fear of God.
 
Proverbial maxims are broad guidelines not guarantees.  They are observations, not inviolable absolutes.  They are general truths, not iron-clad promises.  A proverb is not a promise but a principle for skillful living in the fear of God.
 
Literary Structure and Content
 
    I.  Title, Purpose, and Theme (1:1-7)
 
The first seven verses prepare us for reading the book as a whole.  We find stated in them the primary author (v. 1), theme (v. 2), purpose (vv. 3 – 5), and spiritual foundation (v. 7) of the proverbs.  Solomon is the first author and collector.  The theme is wisdom and folly.  The purpose is to attain a prudent life.  The structure involves collections of the words of the wise.  The foundation is the fear of God (1:7; see also 9:10 and 15:33). 
 
Study and application of the book of Proverbs will give moral discipline to your life, supply mental discernment to your thinking, furnish righteous guidelines to your social dealings, develop discretion in your affairs, enlarge your learning and improve your keenness of mind.  If an apple a day can keep the doctor away then a proverb a day can keep folly at bay.
 
   II.  Twelve Lessons on Wisdom and Folly and Invitations of Lady Wisdom and Dame Folly (1:8—9:18)
 
A father presents twelve lessons that contrast wisdom and folly, wickedness and righteousness (1:8 – 7:27).  The first and tenth lessons are from a father and mother (1:8; 6:20).  Personified wisdom also speaks (1:20-33).  Each lesson begins with an address to a “son” or “sons” to hear and heed instruction. Two main topics are money and sex, chastity and honesty.  Lady Wisdom and Dame Folly make final invitations to rival banquets (8—9).
 
        A. Twelve Lessons on Wisdom and Folly
 
Lesson 1 (1:8-33) – Reject temptation and receive wisdom.
 
·         A Father’s Instruction and a Mother’s Teaching (8-19) –Sinners Entice
·         Shout of Lady Wisdom (20-33) – Wisdom Warns
 
Lesson 2 (2:1-22) – Pursuit of wisdom brings security.
 
Lesson 3 (3:1-10) – Pursuit of wisdom brings life and health.
 
Lesson 4 (3:11-35) – Pursuit of wisdom brings blessing and honor.
 
Lesson 5 (4:1-9) – Acquire wisdom!
 
Lesson 6 (4:10-19) – Choose your friends wisely.
 
Lesson 7 (4:20-27) – Watch your motives and actions.
 
Lesson 8 (5:1-23) – Avoid adultery and enjoy your wife.
 
Lesson 9 (6:1-19) – Avoid co-signing, laziness, duplicity, and the things God hates.
 
Lesson 10 (6:20-35) – Avoid the adulteress.
 
Lesson 11 (7:1-23) – Flee the enticement of the adulteress.
 
·         A Father’s Warning against the Adulteress (1-5)
·         The Enticement of the Adulteress (6-23)
 
Lesson 12 (7:24-27) – Avoid the adulteress for her house is the way to death.
 
        B. Invitations of Lady Wisdom and Dame Folly (8—9)
 
Ø  Call of Lady Wisdom (8:1-36)
Ø  Invitation of Lady Wisdom to Her House and Banquet of Life (9:1-12)
Ø  Invitation of Dame Folly to Her House of Death (9:13-18)
 
 III.  Collections of Proverbs
 
        A. Proverbs of Solomon I (10:1—22:16)
 
The first half of the collection contrast wisdom and folly primarily with the use of antithetic couplets.  Wisdom involves diligence in work, prudent use of money, proper use of the tongue, proper attitudes, with folly being the opposite.  The second half of the collection primarily uses synthetic couplets in which the second line completes or builds upon the first to continue the themes.  There are a number of couplets that focus on the king and his court (15:35; 16:10-15; 20:28; 21:1).
 
        B. Words of the Wise I – Thirty Sayings (22:17—24:22)
 
            1. Apply your Mind (22:17-21) – Apply Your Heart (23:12)
            2. Thirty Sayings (22:22 – 24:22)
 
The thirty sayings in this collection have from two to several lines each and cover a broad range of topics.  They give warning and/or advice and a reason for each.
 
Saying 1 – Don’t rob the poor (22:22-23).
Saying 2 – Don’t associate with a hot-tempered person (22:24-25).
Saying 3 – Don’t co-sign for debts (22:25-26).
Saying 4 – Don’t move the ancient boundary – take from the poor (22:27).
Saying 5 – Become skilled in your work (22:28).
Saying 6 – Don’t be a glutton before your superior (23:1-3).
Saying 7 – Don’t be materialistic (23:4-5).
Saying 8 – Don’t eat with selfish people (23:6-8).
Saying 9 – Don’t talk to fools (23:9).
Saying 10 – Don’t move the ancient boundary (23:10-12).
Saying 11 – Don’t withhold child-discipline (23:13-14).
Saying 12 – Be wise (23:15-16).
Saying 13 – Don’t envy sinners but fear God (23:17-18).
Saying 14 – Don’t associate with drunkards and gluttons (23:19-21).
Saying 15 – Listen to your father and mother (24:22-23).
Saying 16 – Give joy to your parents by being wise (25:24-25).
Saying 17 – Follow the good example of a father and avoid the adulteress (23:26-28).
Saying 18 – Don’t be a drunkard (23:29-35).
Saying 19 – Don’t envy evil people (24:1-2).
Saying 20 – Build your house with wisdom (24:3-4).
Saying 21 – Be strong and powerful through wisdom and knowledge (24:5-6).
Saying 22 – Don’t be a fool ((24:7).
Saying 23 – Don’t plan to do evil (24:8-9).
Saying 24 – Be prepared to act wisely in a day of distress (24:10).
Saying 25 – Try to help those who are on a path of destruction (24:11-12).
Saying 26 – Desire wisdom as much as you desire sweets (24:13-14).
Saying 27 – Don’t rob a godly person’s house (24:15-16).
Saying 28 – Don’t be glad when an enemy stumbles and falls (24:17-18).
Saying 29 – Don’t be envious of the wicked (24:19-20).
Saying 30 – Fear God and those in authority (24:21-22).
 
        C. Sayings of the Wise II – Five More Sayings (24:23—34)
 
The five sayings of this collection deal with justice and diligence.
 
Saying 1 – Don’t be partial in judgment and give an honest answer (24:23-25).
Saying 2 – Give an honest answer when asked (24:26).
Saying 3 – Earn before you spend (24:27).
Saying 4 – Don’t be a false witness to avenge yourself (24:28-29).
Saying 5 – Don’t be lazy (24:30-34).
 
        D. Proverbs of Solomon II (25:1—29:27)
 
These proverbs of Solomon were collected and transcribed by the men of Hezekiah.  The collection begins with series of couplets that relate to the king’s court (25:1-7).  The collection continues with proverbs concerning court cases, fools, sluggards, talkers, pride, relationships, contrast between the wicked and the righteous.
 
        E. Sayings of Agur (30:1-33)
 
This collection is interesting in form and content.  It includes a prayer, several sayings and riddles, and observations about life.  Agur talks about four kinds of sinners, four things that are never satisfied, four incomprehensible things, four unfair things, four small but wise animals, four strutting things.
 
        F. Sayings of Lemuel (31:1-9)
 
This collection relates wise sayings of a queen mother to a king (wise mother).  She serves as an analogue to Lady Wisdom in the first nine chapters. 
 
IV.   Acrostic Poem of an Excellent Wife (31:10-31)
 
An acrostic poem ends the collection where an idealized wife is a model of wisdom exemplifying the values taught throughout the book of Proverbs (wise wife).  This ideal wife also serves as an analogue for Lady Wisdom.
 
One commentator (Peter Leithart) suggests that there is a dramatic structure to the book of Proverbs.  The first nine chapters refer repeatedly to two women who compete for a prince’s attention and affection – Lady Wisdom (see 8:15-16) and Dame Folly.  His father and mother encourage him to pursue the first and warn him about the dangers of falling for the second.  The dramatic question is: Which one will he embrace as his bride?  The following collections of proverbs contrast wisdom and folly with a periodic focus on the royal court (e.g., 29:4, 12, 14).  The final collection of proverbs and the concluding acrostic poem concerning an excellent wife appear to give the answer to the dramatic question.  King Lemuel (may be a pseudonym) summarizes the wisdom his mother taught him.  In the acrostic poem that celebrates the “excellent wife”, her husband sits in the gates of the city (the place of rendering judgment).  Apparently the prince now king successfully resisted the appeals and seductions of Dame Folly.  Lady Wisdom is his queen.

Theological Reflection – The Fear of God
 
The book of Proverbs gives practical instructions to help believers follow the way of God in this world.  The fear of God is the foundation for wisdom (1:7; 9:10; 15:33; 24:21).
 
The term “fear” denotes a bipolar tension: repulsion (shrinking back) versus attraction, terror versus trust.  Terror is a sense of trembling before our holy God.  Trust is the reverential adoration of God who is also revealed as our redeemer and Savior.  Do you tremble before God and at the same time trust and obey Him?  The fear of God involves a proper view of God’s holiness and compassion (see Exodus 20:18-21).
 
In The Wind in the Willows, Kenneth Graham includes a conversation between Mole and Rat in which they recall their sense of “august presence”:
 
“Rat!” he found breath to whisper, shaking.  “Are you afraid?”  “Afraid?” murmured the Rat, his eyes shining with unutterable love.  “Afraid of Him?  O, never, never?  And yet – and yet – O, Mole, I am afraid!”  Then the two animals, crouching to the earth, bowed their heads and did worship.
 
Messianic Thread
 
In the book of Proverbs we find a personification of wisdom as Lady Wisdom (8:22-31).  She says:
 
22 “The Lord possessed me at the beginning of His way,
Before His works of old.
23 “From everlasting I was established,
From the beginning, from the earliest times of the earth.
24 “When there were no depths I was brought forth,
When there were no springs abounding with water.
25 “Before the mountains were settled,
Before the hills I was brought forth;
26 While He had not yet made the earth and the fields,
Nor the first dust of the world.
27 “When He established the heavens, I was there,
When He inscribed a circle on the face of the deep,
28 When He made firm the skies above,
When the springs of the deep became fixed,
29 When He set for the sea its boundary
So that the water would not transgress His command,
When He marked out the foundations of the earth;
30 Then I was beside Him, as a master workman;
And I was daily His delight,
Rejoicing always before Him,
31Rejoicing in the world, His earth,
And having my delight in the sons of men.
 
Isaiah predicted of the Messiah:
 
2 The Spirit of the Lord will rest on Him,
The spirit of wisdom and understanding,
The spirit of counsel and strength,
The spirit of knowledge and the fear of the Lord.
3 And He will delight in the fear of the Lord,
And He will not judge by what His eyes see,
Nor make a decision by what His ears hear;
4 But with righteousness He will judge the poor,
And decide with fairness for the afflicted of the earth;
And He will strike the earth with the rod of His mouth,
And with the breath of His lips He will slay the wicked.
5 Also righteousness will be the belt about His loins,
And faithfulness the belt about His waist.
 
In Jesus we have incarnate wisdom.  He is the Word made flesh (John 1:1-3, 14).
 
In the beginning was the Word, and the Word was with God, and the Word was God. 2 He was in the beginning with God. 3 All things came into being through Him, and apart from Him nothing came into being that has come into being.
 
14 And the Word became flesh, and dwelt among us, and we saw His glory, glory as of the only begotten from the Father, full of grace and truth.
 
1 Corinthians 1:30 declares that “Christ “became to us wisdom from God.”  In Jesus are “hidden all the treasures of wisdom and knowledge” (Col 2:3).

SURVEY OF PSALMS – O WORSHIP THE KING
 
Philippe R. Sterling

PSALMS: The psalmists set forth God as king of the universe who will establish his just rule upon the earth in and through the Messiah.  God’s people pray for its realization and exhort praise and trust in God.
 
Introductory Matters
 
The Book of Psalms is a hymn book of praise.  The Hebrew title is tehillim which can be translated as “songs of praise”.  The Greek title psalmoi refers to the plucking of a stringed instrument such as a lyre.  This suggests that psalms were spiritual songs that were used in individual and corporate worship in Israel.
 
The Psalter was formed in stages through the history of Israel.  The main compilers were probably David, Hezekiah, Josiah, and Ezra in consultation with the Levitical singers.  The Levitical singers used psalms by David and others at the central place of worship before and after the construction of Solomon’s temple.  Solomon followed the plan of David and established the temple service and singing (2 Chron. 5:11-14; 7:6; 9:11).  Jehoshaphat did also (2 Chron. 20:21-22) and Jehoiada (2 Chron. 23:18).  Hezekiah reinstituted temple music and praise with the collected psalms of David and Asaph (2 Chron. 29:25-28, 30; 31:2).  Josiah reestablished temple music and singing (2 Chron. 35:15, 25).  The last editor, possibly Ezra, organized the collection of the psalms of all the periods into the final five book form we now have.  Ezra may have used the five book form to reflect the five book structure of the Torah and the history of the covenant nation with a special focus on the Davidic king and the post-exilic generation.  Psalm 90 by Moses may be the oldest psalm (circa 1410 B.C.).  Some psalms such as psalm 126 are clearly post-exilic (circa 430 B.C.).  This would give a span of a thousand years for the formation of the Psalter.
 
Literary Structure and Content
 
The Psalter reflects an arranging hand.  Psalms one and two function as an introduction to the whole Psalter.  Psalms 146–150 serve as the conclusion.  The Psalter is divided into five books.  The first four books each conclude with a doxology which may be an addition of the final compiler (Psalms 41:13, 72:18-19, 89:52, 106:48). The concluding five psalms of praise in book 5 each finish with an exhortation to “Praise the LORD” and function as the closing doxology.  There are principles of arrangement in successive psalms: same author, similar or contrasting situations, linking words and phrases.  There are designations of type, connection with musical instruments, liturgical use, author or collection, historical occasion and so on.  Specific authors are cited such as David (73 psalms), Levitical clan of Asaph (12 psalms), Levitical clan of Korah (11 psalms), Solomon (Psalms 72 and 127), Heman (Psalm 88), Ethan (Psalm 89), Moses (Psalm 90).  There are 49 psalms with anonymous authors one of which, Psalm 2, is ascribed to David in Acts 4:25-26.
 
Introduction – Two-Fold Invitation to Blessedness
 
            Psalm 1 – Embrace wisdom and Torah.
            Psalm 2 – Reverence God’s Messiah.
 
Psalm 1 is a fitting introduction to the Psalter.  It presents two kinds of character, two ways to travel, and two different destinies.
 
I.  The Godly Alternative: God blesses the person who lives in accord with his revealed word (1-3).
 
    A. Public Life: The blessed does not conform to the rebellious world (1).
 
       1. He does not accept the advice of the ungodly.
       2. He does not align with the acts of sinners.
       3. He does not adopt the arrogance of the scornful.
 
   B. Private Life: The blessed conforms to the revealed word (2).
 
      1. He takes pleasure in the revealed word.
      2. He ponders the revealed word to practice it.
 
  C. Picture of his Life: The blessed is like a fruitful tree (3).
 
     1. He is like a tree that is planted by canals of water.
     2. He is like a tree that produces fruit in its season and foliage that does not wither.
     3. God will prosper his activities to his desired ends.
 
II.  The Ungodly Alternative: God banishes the ungodly person who leads a useless and worthless life in accord with
    the rebellious world (4-5).
 
    A. The ungodly person is like worthless chaff (4).
 
    B. The ungodly person will be banished from the presence of God and the godly (5).
 
III. God’s Attitude: God cares for the godly and condemns the ungodly (6).
 
Psalm 2 is a royal psalm about the coronation of the Davidic king.  God chose David and his heirs to rule the nation from Zion (Jerusalem).  The psalm ultimately points to Jesus the Messiah who will be the perfect Davidic king.
 
I.   Rhetorical Question: The Psalmist asks why the nations are in futile rebellion against God and his Anointed King
   (1-3).
II.  Response of God: God scoffs at the nations since he has decreed to install his King at Zion (4-6).
III.  Resolution of the Son King: The Son King states that God’s decree installs him as king of all the nations and of
     all the earth and that he will shatter all rebellion against God and his King (7-9).
IV. Exhortation for the Nations: The Psalmist warns the kings and judges of the earth to worship God and submit
    to his Son King so as to avoid judgment and gain blessing (10-12).
 
God has decreed that the Anointed Son will rule the world.  It is futile to try to throw off God’s authority.  God’s sovereign authority establishes the rule of the Anointed Son.  The Anointed Son will rule the world with absolute authority.  It is wise to submit to the Son and find refuge from God’s wrath.
 
Book 1 – Psalms 3 – 41
Book 2 – Psalms 42 – 72
Book 3 – Psalms 73 – 89
Book 4 – Psalms 90 – 106
Book 5 – Psalms 107 – 145
 
Conclusion – Five-Fold Invitation to Praise – Psalms 146 – 150 – Praise the LORD.
 
The five books of the Psalter appear to have an arrangement that reflects the history of the nation and its Messianic hope.  The psalms of Books 1 and 2 are for the most part set in the time of the early monarchy as David speaks words of lament and praise for himself and the people.  Together they are bounded by two royal psalms (2 and 72) that present the king as God’s anointed one and highlight the ideal monarchy of the early reign of Solomon.  Book 3 has a number of psalms with an exilic and post-exilic setting.  It begins with a wisdom psalm that wonders about the “prosperity of the wicked” (73) and ends with a lament over the apparent demise of the Davidic monarchy in the exile (89).  Book 4 begins with a psalm by Moses that reminds the nation that God has been her dwelling place through all generations (90).  There follows two psalms of trust and thanksgiving (91 and 92) and a collection of psalms about God’s power and dominion (93 to 100).  In spite of the condition of the Davidic monarchy, God reigns.  The book ends with a series of praise psalms (101 to 106) and an appeal to God to re-gather the nation from the nations (106:47).  Book 5 opens with two psalms of praise and thanksgiving for the gathering of the exiles (107 and 108).  The rest of the book in many ways looks forward to God’s future for his people.  There are royal psalms that anticipate the future dominion of the rejected king (110 and 118).  The psalms of ascent portray the present and future pilgrimage of God’s people to Zion (120 to 134).  The final five praise psalms focus on God’s sovereignty (146 to 150).  Book 1 and Book 5 contain three psalms that are linked by their numbering and which together express the blessedness of walking in the way of the law of God (1, 19, and 119).  God calls people to the blessedness of delighting in the Scriptures and honoring the Messiah.
 
Many of the psalms utilize a distinct form or structure.  There are psalms of personal and corporate thanksgiving and personal and corporate lament.  There are wisdom psalms, royal psalms, acrostic psalms, penitential psalms, praise psalms, historical psalms.  These different types of psalms encourage God’s people to live a life of faith and hope in a world that is in rebellion against God as they anticipate the perfect rule of God’s Anointed Son.
 
Psalm 100 is an example of a corporate psalm of thanksgiving.  It portrays a joyful procession and a joyful entry into God’s presence.
 
A Joyful Procession (100:1-3) 

     What to Do – Worship the Lord with gladness (1-2). 
            Shout joyfully to the LORD, all the earth.
            Serve the LORD with gladness;
            Come before Him with joyful singing.
 
     Why Do It – The Lord is God (3). 
            Know that the LORD Himself is God;
            It is He who has made us, and not we ourselves;
            We are His people and the sheep of His pasture.
 
A Thankful Entry (100:4-5) 

     What to Do – Worship the Lord with gratitude (4).
            Enter His gates with thanksgiving
            And His courts with praise.
            Give thanks to Him, bless His name.
 
     Why Do It – The Lord is good (5). 
            For the LORD is good;
            His lovingkindness is everlasting
            And His faithfulness to all generations.
 
Worship the Lord with gladness and gratitude for he is God and he is good.
 
Theological Reflections
 
Until Jesus comes to rule the nations will rage.  No human ruler will solve our political, social, and economic problems and fill our spiritual needs.  Because we know this we live by faith looking to the coming of God’s Anointed King.  Learning God’s word, praying to God and worshiping God nurtures our life of faith.
 
Messianic Implications
 
God has planned that the earthly center of his rule will be in Zion, Jerusalem.  He has decreed that this rule will be by his “Anointed Son.”  The royal psalms portray the reign of God through his “son” in the holy city (Psalms 2, 20, 21, 45, 72, 89, and 144). Psalm 110 in particular looks to the future sovereign king who will establish the kingdom.  Psalm 22 points to the coming, rejection, suffering, and ultimate triumph of the Messiah.  The writers of the New Testament view many of the psalms as messianic and apply them to Jesus.
 
CHRIST IN THE PSALMS
First Referenced by Jesus and Then Cited by NT Writers
Luke 24:25-27, 44-45

Pre-Existence
Ps. 102:25-27
Heb. 1:10-12

Incarnation
Ps. 8:4-6
Ps. 40:6-8
Heb. 2:6-8
Heb. 10:5-7

Rejection
Ps. 118:18-23
Matt. 21:42 et al.

Betrayal
Ps. 41:9
Luke 22:48

Death
Ps. 22:1, 7-8, 15,18
Ps. 34:20
Ps. 69:21
Matt. 27:35, 39, 46
Jn. 19:36
Matt. 27:48

Resurrection
Ps. 16:10
Acts 2:25-31; 13:35

Ascension
Ps. 68:18
Eph. 4:8

Return & Reign
Royal Priesthood
Ps. 2:7
Ps. 45:6-7
Ps. 110:1, 4
Heb. 1:5; 5:5
Heb. 1:8-9
Heb. 5:6; 7:17

SURVEY OF ESTHER – PROVIDENTIAL PROTECTION OF GOD’S PEOPLE
 
Philippe R. Sterling

The Book of Esther presents an illustration of the preservation of Abraham’s physical seed even when in exile and unbelief.
 
Introductory Matters
 
The Book of Esther is named after one of its main characters.  The events take place in the Persian period after the captivity of the Jews when many of them had returned to the land of Israel.  An unknown author uses Mordecai’s record of the events and the Chronicles of the Persians to tell the story (2:23; 6:1; 9:20, 32).
 
The Book of Esther is an historical and theological short story that follows the events, plots and plans in the Royal Palace of Susa which relate to an attempt to exterminate the Jewish exiles remaining in Persia.  It shows God working providentially to preserve the Jewish people even when they remained in exile and unbelief.
 
Literary Structure and Content
 
Historical Prologue (1:1-4)
 
Summary: In the 3rd year of his reign Ahasuerus celebrates his greatness for 180 days by inviting the civil and military officials of his kingdom to his palace in Susa.
 
Historical Background: Ahasuerus or Xerxes is the ruler of the Persian Empire which stretches from India to Ethiopia.  He ascends to the throne in 486 B.C. – a hundred years after Nebuchadnezar destroyed the Temple in Jerusalem and took the Jews into exile to Babylon.  The Jewish people spread throughout the empire.  Xerxes wanted to go to war against Greece.  His predecessor Darius had lost the battle of Marathon in his attempt to take Athens.  In the 3rd year of his reign, Xerxes held a series of banquets for his nobles and army officers to show off his riches and majesty and garner support for a renewed war effort.
 
A – Glory of Ahasuerus (1:1-4)
 
Many commentators suggest that there is a reverse parallel flow to the story in which specific moments are balanced by corresponding later moments (ABCDEFGHG'F'E'D'C'B'A').  All moments have their counterpart except the central turning point.  The underlying reverse parallel structure that I present here is adapted from the one by Jon D. Levenson in his commentary on Esther which focuses on banquets and plot reversals.  There is also an episodic arrangement with different scenes that works with the reverse parallel structure.
 
Episode 1 – Palace Tension (1:5—3:6)
 
The first episode involves two interwoven story lines.  The first concerns the conflict in the royal household prompted by the refusal of Queen Vashti to exhibit herself at Xerxes royal banquet and the eventual selection of a new queen.  The second concerns the clash of two royal courtiers Mordecai and Haman.  The clash of Mordecai and Haman provides the primary tension of the story but it is the appointment of the new queen that makes possible the eventual resolution of the crisis.
 
            Scene 1 – Conflict in the Royal Household (1:5—2:20)
 
·         Xerxes rejects Vashti for refusing to appear at his summons (1:5-22).
 
B – Two Persian Banquets
 
Xerxes and Vashti his Queen both give a banquet.  Xerxes decides to display the beauty of Vashti and orders her appearance at his banquet.  The text specifies that she was to wear her crown suggesting that she was to appear wearing only her crown.  Vashti refuses to exhibit herself and arouses the fury of Xerxes. Xerxes asks his advisors for what is to be done with Vashti.  They counsel that she should never appear before him again and that she be replaced by someone with a more compliant spirit.
 
·         Xerxes selects Esther as his new queen (2:1-20).
 
When Ahasuerus begins to miss Vashti his attendants suggest that beautiful virgins from all the provinces of his kingdom be brought to Susa that he might chose one of them to be his new queen – He may be the prototype for the Bachelor show except instead of 28 women there were at least 127 and they all were taken into the fantasy suite – there’s nothing new under the sun.  Esther is presented along with the other beautiful women and chosen as the new queen.  The appointment of a new queen sets the stage for the resolution of the upcoming crisis concerning the Jews.
 
Esther is an orphan brought up in the family of her cousin Mordecai.  Mordecai is a Jew from the tribe of Benjamin and a descendant of King Saul.  Esther follows Mordecai’s instructions and does not reveal that she is a Jew.
 
C – Esther does not identify as a Jew – passes as a Gentile (2:10, 20)
 
            Scene 2 – Clash of Two Royal Courtiers (2:21—3:6)
 
·         Mordecai saves the King (2:21-23).
 
Soon after Xerxes selects Esther as his new queen, Mordecai discovers a plot to assassinate the king.  Mordecai is not rewarded for exposing the conspiracy but his act is recorded in the Chronicles.
 
·         Mordecai clashes with Haman (3:1-6).
 
The king elevates Haman to authority over the princes.  Haman is an Amalekite and descendant of Agag their king during Saul’s reign.  Saul failed to follow God’s instructions to completely destroy the Amalekites (1 Sam 15; see Deut 25:17-19 and Exodus 17:8-16).  The Book of Esther addresses that unfinished business.
Haman requests and receives a decree from the king requiring everyone pay him homage.  Mordecai refuses and Haman fills with rage.  The first episode ends with Haman’s decision to exterminate the Jews as a way to avenge Mordecai’s refusal to bow before him.
 
D – Haman’s Elevation (3:1)
 
Episode 2 – Palace Intrigues – Plot and Counter-Plan – Problem and Action
 
            Scene 1 – Haman versus Mordecai
 
·         Haman plots to exterminate the Jews (3:7-15).
 
Haman persuades Xerxes to issue a decree permitting the destruction of the Jews.  He determines by the casting of the lot the best time to ask the king.  He sends proclamations throughout the empire for the extermination of the Jews and the seizure of their property on the 13th day of the 12th month Adar.
 
E – Anti-Jewish Edict (3:12-15)
 
·         Mordecai counter-plans to save the Jews (4:1-17).
 
When Mordecai realizes what has happened he mourns, fasts, and sits in sackcloth and ashes.  Esther hears about Mordecai and sends to find out what is wrong.  Mordecai relates the problem, sends a copy of the edict, and asks that Esther go to the king and implore his intervention.  Esther sends back word that she might lose her life if she goes to the king without having been summoned.  Mordecai replies to Esther that she will none the less perish if she remains silent and that deliverance would arise from another place for the Jews, but she may have come to her position as queen for such a time as this – this is a slightly veiled reference to the providence of God.  Esther requests that all the Jews fast for her as she tries to intervene.  She will risk her life – “If I perish, I perish”.
 
F – Fateful Dialogue between Mordecai and Esther
 
            Scene 2 – Esther’s 1st Intervention (5:1-14)
 
Esther presents herself to the king who receives her.  She requests that he and Haman come to a banquet.  At this first banquet she requests that they attend a second banquet on the next day. 
 
G – Esther’s First Banquet for the King and Haman (5:6-8)
 
Haman is pleased but is again angered when he sees Mordecai. He is pleased when his wife suggests that he build a gallows on which to hang Mordecai.
 
            Scene 3 – Providential Intervention – Royal Decree to Honor Mordecai (6:1-14)
 
H – Turning Point – Decree to Honor Mordecai
 
The plot turns on the insomnia of the king, the reading of the Chronicles detailing the service of Mordecai to the king, and the resulting decree to honor Mordecai by having Haman parade him through the streets.  Haman’s wife’s comment reinforces this as a pivotal moment, “If Mordecai, before whom you have begun to fall, is of Jewish origin, you will not overcome him, but will surely fall before him” (6:13).  Haman must then quickly go to Esther’s second banquet.
 
            Scene 4 – Esther’s Second Intervention (7:1-10)
 
G’ – Esther’s Second Banquet for the King and Haman (7:1)
 
F’ – Fateful Dialogue between Ahasuerus and Esther (7:2-6)
 
Esther at the second banquet pleads for her life and the life of her people.  Ahasuerus asks that Esther tell him who has planned such a plot.  Esther reveals that Haman is the man.  On the suggestion one of the eunuchs, Haman is hanged on the gallows he had prepared for Mordecai.
 
Episode 3 – Jewish Deliverance – Resolution and Celebration (8:1—9:19)
 
The final episode resolves the crisis by Ahasuerus giving the Jews the right of self-defense against their enemies and elevating Mordecai to the royal position previously held by Haman.  The Jews take action against their enemies and celebrate with a festival commemorating their victory.
 
            Scene 1 – Resolution of Crisis (8:1—9:17)
 
Esther discloses to the king her relationship to Mordecai who then receives the king’s signet ring.  Esther sets Mordecai over the house of Haman. Esther requests and receives a decree to permit the defense of the Jews.
 
E’ – Pro-Jewish Edict (8:9-14)
 
D’ – Elevation of Mordecai (8:15)
 
C’ – Gentiles Identify as Jews (8:17)
 
The Jews strike their enemies throughout the emplire in the 12th month of Adar on the 13th day.  Esther requests and receives from the king another day to complete the destruction of their enemies in Susa and hang the ten sons of Haman.
 
            Scene 2 – Celebration (9:18-19)
 
The Jews in the provinces celebrate their victory on the 14th day while the Jews in Susa celebrate on the 15th day.
 
Institution of Purim (9:20-32)
 
Mordecai records these events and commands the Jews to celebrate the feast of Purim every year on the 14th and 15th day of Adar.  Esther also writes a letter to confirm and establish the celebration.
 
B’ – Two Jewish Banquets
 
Historical Epilogue – (10:1-3)
 
The accomplishments of both Ahasuerus and Mordecai are written in the book of the Chronicles of the kings of Media and Persia. Mordecai was second in command to Ahasuerus and great among the Jews because he looked out for the welfare of his nation.
 
A’ – Glory of Ahasuerus and Mordecai (10:1-3)
 
Theological Reflections
 
God providentially preserves his unfaithful people who remained in the land of Persia.  He directs the outcome of events from behind the scenes.  Vashti’s refusal to attend the king’s banquet leads to Esther’s selection as Queen.  Haman’s casting of the lot (3:7) delays his intended attempt at the eradication of the Jews.  The king cannot sleep and just happens to read the section in the Chronicle about Mordecai.  At the very moment that Haman shows up to request the hanging of Mordecai, the king searches for a way to honor Mordecai.  Even though God’s name does not appear in the Book of Esther, we see His “fingerprints”.
 
The Jews are portrayed in unbelief.  They are prosperous and remain in Persia.  Esther per Mordecai’s instructions keeps her Jewish identity secret.  She is a willing concubine to the king.  Mordecai and Esther use the religious ritual of fasting, but don’t combine it with prayer.  Purim is a secular not religious festival.  Though his people are unfaithful, God remains faithful.
 
Throughout their history in the Diaspora the Jews have been vulnerable.  God has preserved the Jewish people down through the ages though at times with great suffering.  The Book of Esther prepares God’s people for their precarious existence in every Diaspora.  God preserves them.  This includes Jews who are in unbelief and belief in any age and the church scattered throughout the world in this age.  Esther challenges us to consider how God has prepared us “for such a time as this” and what that “time” might be in each of our lives.
 
God’s name is never mentioned in the Hebrew text.  The Septuagint adds several texts that names God and describes his intervention, reports a dream of Mordecai and its interpretation, quotes prayers of Mordecai and Esther, and gives more details of the edicts.  The Catholic Bible includes these later additions.
 
Messianic Implications
 
Esther provides a picture of Christ.  She is willing to give up her life to save her people (4:10-17).  Jesus willingly gave up his life to save the world (Matthew 26:36-46).  Esther receives the king’s approval.  Jesus received the Father’s approval.  The greatest reversal in human history is the reversal from death to life though the death and resurrection of Christ.

SURVEY OF NEHEMIAH – BUILDING WITH GOD
 
Philippe R. Sterling

The Book of Nehemiah provides an account of the rebuilding of the wall and the restoration of the people of God in the post-exilic period.
 
Introductory Matters
 
Nehemiah is a contemporary of Ezra and cupbearer to King Artaxerxes of Persia.  He leads the third return to Jerusalem after the Babylonian exile.  The captivity occurred in three stages (606, 597, and 586 BC).  The return occurs in three stages with Zerubabbel in 536 BC, Ezra in 458 BC, and Nehemiah in 445/44 BC.  Zerubbabel restored the temple; Ezra restored the people; Nehemiah restored the wall and the city.
 
Literary Structure and Content
 
I.  Reconstructing the Wall – Memoir of Nehemiah: God calls believers to build with Him (1—6).
 
In ancient times a city was as secure as its walls.  The returning exiles had rebuilt the temple in Jerusalem but the city walls lay in ruins.
 
    A.  Condition of the City: Believers should get involved in God’s purposes (1—2).
 
         1.  Nehemiah learns of the plight of Jerusalem (1:1-3).
 
         2.  Nehemiah prays (1:4-11).
 
Nehemiah notes that he was cupbearer to the king (1:11).  God had providentially placed him in a position from which he could help accomplish God’s purpose.  God directs the course of history.
 
         3.  Nehemiah prepares by imploring the king (2:1-8), inspecting the wall (2:9-16), and inviting other believers
              to arise and build (2:17-20).
 
Nehemiah requests permission from Artaxerxes to go to Judah to rebuild.  He goes and investigates the situation.  He then challenges the people to work on the walls.
 
    B. Construction of the Wall: Believers can join together to build with God (3).
 
Nehemiah divides the wall into sections and assigns individual and groups to the different portions.  He assigns people wall portions where they had a vital interest.
 
    C. Conflict over the Work: Believers may experience external opposition and internal conflicts as they build
         with God (4—6).
 
         1.  Believers may encounter external opposition as they build (4).
 
There is the experience of mockery (4:1-6), conspiracy (4:7-9), and defeatism (4:10-23).  Nehemiah’s remedy for the situation is prayer, civil defense and continuing work.
 
         2.  Believers may experience internal discord as they build (5).
 
Walt Kelly’s cartoon figure “Pogo” said, “We have met the enemy and he is us!”  Sometimes we are our own enemy due to our discord.  Nehemiah confronts the abuse of the poor by the wealthy and models generosity.
 
         3.  Believers can complete the work even under intensified external and internal difficulties (6).
 
There is intrigue (6:1-4), slander (6:5-9), treachery (6:10-14), subversion (6:15-19). In spite of opposition from without and discord from within, Nehemiah and those who arose to build complete the rebuilding of the walls in 52 days.  Even the enemies of Israel must attribute the feat to God’s enabling.
 
Climax 1 – The Completion of the Wall (6:15)
 
II.  Registering the Workers: God maintains a registry of those who believe and build with Him (7).  See Philippians
     4:3, Hebrews 12:22-23.
 
This is a transitional chapter which provides movement from the physical work on the wall to the spiritual work in the worshipers.  The chapter describes the security measures for Jerusalem and details the register of the remnant that returned from Persia.
 
    A. Nehemiah safeguards the city (7:1-3).
 
    B. Register: Nehemiah surveys the citizens (7:4-73).
 
III.  Reforming the Worshipers – Memoir of Ezra: Believers are to build up themselves in the faith (8-13).
 
Walls alone cannot sustain a nation.  Stone walls must be reinforced with a spiritual foundation.  God seeks worshipers who will worship Him in spirit and truth (see John 4:23).  The first half of Nehemiah describes the construction of the walls; the second half details the consecration of the worshipers. 
 
A Water Gate revival breaks out when Ezra and the Levites read and explain the Law of Moses.  The teaching of God’s Word leads to confession and resolve to bring the nation’s conduct in line with the nation’s covenant relationship with God.
 
    A.  Covenant: Believers are to renew covenant with God – A Water Gate Revival (8—10).
 
         1. The people assemble for the reading of the Law and then celebrate the Feast of Booths – “Bring the
             book” (8).
 
         2.  The people confess their sins (9).
 
             a.  The people realize they are living with sin and mourn (9:1-3).
 
             b.  The Levites offer prayer to God tracing the nation’s history of rebellion and God’s gracious dealings
                  (9:4-31).
 
             c.    The Levites request God’s forgiveness and the people promise to make covenant with God (9:32-38).
 
         3.  The people covenant with God (10).
 
             a.  Signers’ Thereof – A list of the signers of the covenant is given (10:1-29).
 
             b.  Statement Therein – The provisions of the covenant are given (10:30-39).
 
The revival at the Water Gate was based on the Word of God, involved confession of sin to God, and resulted in commitment to God.  The commitment was put in writing and signed.  The elements of the commitment were: subjection to the Word of God, separation from mixed marriages, Sabbath observance, and support of the temple.
 
    B.  Census: Believers have a call to spiritual service (11:1—12:26).
 
Nehemiah shifts the population so that Jerusalem is properly inhabited.  The rulers are to live in Jerusalem and also one-tenth of the population chosen by lot. 
 
         1.    City Dwellers – A list of the residents of Jerusalem is given (11:1-24).
 
         2.    Country Dwellers – A list of the residents outside of Jerusalem is given (11:25-36).
 
         3.    Priestly Dwellers – A list of the priests and Levites is given (12:1-26).
 
This is a register of individuals in God’s honor roll.  They were eager to be in the place of God’s appointment performing the service He called them to do.  Would we qualify for listing in God’s book of remembrance (see Malachi 3:16)?
 
    C.  Consecration: Believers celebrate God’s work and consecrate themselves to its support (12:27-47).
 
         1.  Consecration of the Wall: The walls of the city of Jerusalem are dedicated (12:27-43).
 
              a.  Purification – a ritual cleansing takes place (12:27-30).
 
              b.  Procession – a singing tour of the wall is made by two great choirs one going to the right and the other to
                   the left (12:31-37).
 
              c.  Praise – There is praise and great joy – the joy of Jerusalem was heard from afar (12:38-43).
 
         2.  Consecration of the Worshipers:  Arrangement is made to ensure the proper support of the priests and the
              Levites (12:44-47).
 
Climax 2 – The Consecration of the Wall and Worshipers (12:27)
 
    D. Correction: Believers need constant correction (13).
 
There is a gap of time here when Nehemiah goes back to Persia (13:6).  When he returns to Jerusalem he finds that reforms are once again needed.  God’s house had been deserted, God’s day had been desecrated, and God’s people had been defiled.  God’s people had broken every point of their covenant.  Nehemiah takes quick action.  He cleanses the temple, restores the Levites, enforces the Sabbath, and dissolves mixed marriages.
 
        1.  Hearing and Obeying the Law – foreigners are excluded from the assembly in accordance with the Law
             (13:1-3).
 
        2.  Correction of Abuses – Nehemiah reforms the city and the temple (13:4-29).
 
             a.  God’s house had been deserted (13:4-14).
 
Tobiah, an enemy of the people of God, had been given an apartment in the temple while Nehemiah was out of the country. Nehemiah throws him out along with his furniture and restores tithes to the Levites.
 
             b.  God’s day had been desecrated (13:15-22).
 
Nehemiah puts a stop to Sabbath breaking.
 
             c.  God’s people had been defiled (13:23-29).
 
Nehemiah dissolves mixed marriages.
 
Anti-Climax – The Correction of the Worshipers
 
God’s people are in constant need of revival.
 
Postscript – Nehemiah summarizes briefly his achievements of purifying the nation and organizing and supporting the service of the priests and Levites (13:30-31).

Theological Reflection and Application
 
The book tells of the third return under Nehemiah to rebuild the walls of Jerusalem and the ministry of Ezra and the Levites to renew the people.  The post-exilic remnant returns to the covenant and rejoices over God’s faithfulness.  This can encourage God’s people of all times to be faithful to God since He is faithful to them and will reward their work and to worship in spirit and truth.
 
Qualities in Nehemiah every believer can emulate:
 
      ·Nehemiah had a strong faith in God.
      ·Nehemiah had a strong sense of mission.
      ·Nehemiah was dedicated and uncompromising.
      ·Nehemiah put his position, abilities, money, and energy at the disposal of God.
      ·Nehemiah hoped in a future reward from God (5:19; 13:14, 22, 31).
 
Messianic Thread
 
God builds all things (Hebrews 3:4).  Jesus builds His church (Matthew 16:18; 1 Peter 2:4-5).  Christians build on the foundation of Christ (1 Corinthians 3:10-15).  Christians build themselves up in the faith (Jude 20).
 
Application: Let us arise and build (2:18).