SURVEY OF THE GOSPEL OF MARK
The Suffering Servant

Philippe R. Sterling
 
Mark portrays Jesus as the Suffering Servant who came to serve, to give His life as a ransom for humanity, and to prepare servants to go into all the world and proclaim this good news.
 
Introductory Matters
 
Mark writes to Gentile believers.  He provides explanations of Jewish concepts.
 
Mark links the gospel to the prophecy of Isaiah. The prophet Isaiah spoke of the nation of Israel collectively as God’s servant.  But the nation failed in its service.  With Israel’s failure the vision of the Servant narrowed to a single figure — the Christ.  This Spirit empowered Servant will be lowly, meek and kind.  He will establish justice in the earth and serve as a light to the nations.  He will bring about a new covenant with God. He will be despised, rejected and condemned.  Through bearing iniquity He will make many righteous.
 
Literary Structure and Content
 
Mark 10:45 suggests a broad outline for the Gospel, For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many.  Jesus came to serve and to give His life.
 
     1.    Prologue: Jesus Christ the Son of God came (1:1-13).
     2.    Service: Jesus came not to be served but to serve (1:14 – 8:26).
     3.    Hinge: “Who do people say that I am?” “Who do you say that I am?” (8:27-30).
     4.    Sacrifice: Jesus came to give His life a ransom for humanity (8:31 – 16:8).
     5.    Appended Epilogue: The risen Christ commissions His disciples to proclaim the good news about Him to
           all the world, and ascends to heaven to sit at the right hand of God whence He works with the disciples
           to confirm their word (16:9-20).
 
I.    Prologue: John the Baptist, God the Father, the Holy Spirit and ministering angels all authenticate Jesus as
     God’s beloved Son and the Servant of the Lord of prophetic Scripture (1:1-13).
 
     A.   Mark introduces the book as “the gospel of Jesus Christ, the Son of God” (1:1).
     B.   Mark presents John the Baptist as the Messiah’s forerunner who authenticates Jesus as the Servant of
           the Lord of prophetic Scripture (1:2-8; cf. Isa 40:3).
     C.  God the Father and the Holy Spirit authenticate Jesus as the beloved Son at His baptism by John (1:9-11).
     D.  The Spirit impels Jesus to go into the wilderness to be tempted by Satan and receive the ministry of
          angels – this is the beginning of ongoing conflict with Satan with a foretaste of ultimate victory over him
          (1:12-13).
 
II.   Service: Jesus calls and works with His disciples while ministering to the multitudes bringing the disciples to
     the realization that He is the Christ and setting for them an example of suffering servanthood (1:14–8:30).
 
     A.   Early Service in Galilee: Mark presents the beginning of Jesus’ ministry in Galilee during which He calls
           and appoints twelve disciples, teaches and heals, and encounters early opposition (1:14–3:35).
 
           1.    Jesus preaches preparation for the Kingdom of God (1:14-15).
           2.    Jesus selects disciples and begins training them for service while teaching and healing (1:16-45).
           3.    Opposition to Jesus arises as He heals, forgives sin, eats with sinners, breaks with tradition, and
                  exercises lordship over the Sabbath (2:1–3:6).
           4.    Jesus withdraws to the Sea of Galilee where He continues ministry to the multitude, appoints
                 twelve disciples through whom He will extend His service explaining that as those who do the will of
                 God they are His family, and encounters continuing opposition (3:7-35).
 
     B.   Continuing Service in Galilee and Gentile Regions: Jesus continues ministry through intensifying opposition
           in which He teaches in parables, gives the disciples greater responsibility and opportunity to demonstrate
           faith, and brings them to a fuller realization of His identity and mission by showing His sovereignty over
           forces hostile to God (4:1–8:26).
 
           1.    In a climate of unbelief Jesus teaches the multitudes in parables while explaining them to the disciples
                 in private — the parables contrast their contemporary situation with the ultimate coming of the
                 Kingdom (4:1-34).
           2.    Jesus performs miracles which illustrate His sovereignty over powers hostile to God subduing the sea,
                 the demonic, and death (4:35–5:43).
           3.    Jesus continues His mission in spite of rejection — rejection at Nazareth, mission of the twelve in
                 Galilee, imprisonment and death of John the Baptist (6:1-29).
           4.    Jesus continues to teach His disciples in the midst of ministry and controversy and they are slow to
                 gain insight concerning His identity — 5000 Jews fed, walks on water, followers of tradition and heart
                 of man (6:29 – 7:23).
           5.    Jesus ministers in Gentile areas as Jewish leaders refuse to believe — Syrophoenician woman, healing
                 of deaf and mute, 4:000 fed, Pharisees seeking sign (7:24 – 8:13).
           6.    The disciples are slow to understand the significance of what Jesus is doing which is symbolized by
                 the 2-stage healing of a blind man (8:14-26).
 
III.  Hinge: At Caesarea Philippi Jesus asks “Who do people say that I am?” and “Who do you say that I am?” --
     Peter replies “You are the Christ” (8:27-30).
 
IV. Sacrifice: Jesus is the suffering servant who gives up His life and discipleship will involve paying a similar high
     cost (8:31–16:8).
 
     A.   Service in Caesarea Philippi area, Galilee, Judea, Jerusalem: Jesus journeys to Jerusalem preparing
           His disciples for His passion and continuing to train them for service (8:31–13:37).
 
           1.    Mark presents the prophecies Jesus makes concerning His passion and His teaching on discipleship
                 while on the way to Jerusalem showing what it means for Jesus to be the Christ and what it requires to
                 be identified with Him (8:32–10).
 
                 a.    Jesus’ first prophecy of His passion and resurrection with the accompanying teaching on
                       discipleship show what it means to acknowledge Jesus as the Christ and the transfiguration
                       confirms that He is the Christ (8:31–9:13).
                 b.    Jesus’ second prophecy of His passion and resurrection with His example of service and teaching
                       on true greatness show that faith in the power of God and humility is the basis for effective
                       service (9:14-50).
                 c.    Jesus’ third prophecy of His passion and resurrection with His example of service and teaching
                       on divorce and service show what discipleship entails — the one step healing of blind
​                       Bartimaeus symbolizes the new understanding of the disciples into Jesus’ mission (10).
 
           2.    Mark tells of Jesus’ ministry in Jerusalem in which He is proclaimed as the Christ, cleanses the
                 temple, engages in conflict with the religious authorities, and privately teaches His disciples showing
                 the rejection of the Christ by the nation and the resulting impact on the later service of the disciples (11–13).
 
                 a.    Jesus’ triumphal entry into Jerusalem, the cleansing of the temple, the withered fig tree, and
                       the teaching on faith and prayer show Him to be the prophesied rejected Christ (11:1-26).
                 b.    Five conflict situations in Jerusalem balance the sequence of conflict in 2:1–3:6 showing that
                       the leaders of the Jewish people have rejected the Christ (11:27–12:37).
                 c.    Jesus warns the disciples about the scribes, gives an object lesson of the widow’s mite, and gives
                       an end-time discourse indicating the end of His present service and preparing the disciples for
                       service when He would no longer be with them (12:38–13).
 
     B.   Sacrifice in Jerusalem: Jesus is the Suffering Servant who provides redemption through His death
           and resurrection presenting a model for sacrificial service (14–16:8).
 
           1.    The anointing of Jesus by a woman, the betrayal of Judas, the celebration of the Passover, the prayer
                 in Gethsemane, and the desertion of the disciples show that as the Christ Jesus was about to suffer
                 alone (14:1-52).
           2.    Jesus the Son of God and suffering Servant provides redemption through His trial, crucifixion and
                 death (14:53–15:41).
           3.    The burial of Jesus finalizes the passion narrative and sets the stage for the resurrection (15:42-47).
           4.    On the first day of the week the women find an empty tomb and an angel tells them that Jesus has
                 risen and that He would appear to the disciples in Galilee (16:1-8).
 
V.  Appended Epilogue: The risen Christ commissions His disciples to proclaim the good news about Him to all
     the world, and ascends to heaven to sit at the right hand of God whence He works with the disciples to confirm
     their word (16:9-20).
 
Theological Reflection and Application
 
The primary theological theme of the Gospel of Mark is the picture of Jesus as the Servant of the LORD and its implication for discipleship.  We can consider the theme under the headings of the Servant and the servants of the Servant.
 
The Servant
 
     1.    The Identity of the Servant: Mark presents Jesus as the Son of God, the Son of Man, the Christ, and the Son
            of David.
     2.    The Service of the Servant: Jesus poured His total self in humble service — He came not to be served, but
            to serve.
     3.    The Suffering of the Servant: Jesus suffered and died for our sins — He came to give His life a ransom
            for many.
     4.    The Exaltation of the Servant: Jesus rises from the dead and is taken up to heaven to sit at the right hand
            of God.
     5.    The Ongoing Work of the Servant: Jesus continues to work through His followers confirming their word.
 
The Servants of the Servant
 
     1.    The Call to Discipleship: The call is a call to a close relationship with Jesus and service to others.
     2.    The Nature of Discipleship: Discipleship is a life of learning and service through faith and doubt, success
​           and failure, experienced in community.
 
L. Moody once said, “The measure of a man is not how many servants he has, but how many people he serves.”  Service to others is the proper path to greatness.  How can you improve your serve?

Gospel of Matthew Survey Part 3

Philippe R. Sterling

XI.   End Times Discourse: The King pronounces judgment on the nation, reveals future events preceding His return
​       to establish the kingdom, and exhorts His disciples to watchfulness and readiness ‘til He comes (23–25).
 
       A.   National Judgment: The King pronounces judgment on the nation (23).
 
            1.  Jesus admonishes the multitudes and disciples (1-12).  The example of the scribes and Pharisees
                 teaches disciples the hypocrisy pitfalls to avoid.
            2.  Jesus issues eight indictments of the scribes and Pharisees (13-36).  The eight woes are a contrast to 
                 the eight beatitudes (5:1-12).  Here is the ugly reverse of the traits disciples should express.
            3.  Jesus laments over Jerusalem and the terrible judgment that will follow their rejection of
                 Him (37-39).  When Jesus comes again, the Jewish people will welcome Him as the Messiah.
 
       B.  The End Times: The King answers questions concerning the events preceding His return and exhorts
            disciples to watch and be ready (24–25).
 
            1.  Questions: Jesus’ prediction of the destruction of the temple brings up the questions of when will
                 these things be and what will be the sign of His coming and the end of the age (24:1-3).
 
            2.  Answers: Jesus speaks concerning the signs and the times (24:4-44).
 
                 a.   The Signs (24:4-35)
 
                      1)    Summary of Day of the Lord and Preliminary Events (4-14)
 
Jesus describes world conditions at the beginning of the Tribulation period that precedes His Second Coming (4-8).  Jesus describes what His disciples living during the Tribulation period must expect before the end will come (9-14).
 
                      2)   Focus on the Great Tribulation – Final   3½  years of the Day of the Lord (15-35)
 
Jesus tells of the abomination of desolation spoken of by Daniel (15).  Jesus warns what should be done when the abomination of desolation appears: flee immediately (16-20).  Coming on the heels of the abomination of desolation will be the Great Tribulation (21-28).  Jesus returns at the close of the Great Tribulation (29-31).  Jesus speaks more regarding the timing of these events with the parable of the fig tree (32-35).
 
                 b.   The Times (24:36-44)
 
Nobody knows when the Day of the Lord begins (36-39).  Therefore, be ready (40-44).
 
            3.   Applications: Jesus tells four parables to drive home the point of watchfulness and readiness
                 (24:45–25:46).
 
                      a.   The Faithful or Wicked Servant: Church age disciples living prior to the Day of the Lord need
                            to act faithfully and not wickedly so as to be rewarded in the Kingdom (24:45-51).
                      b.   The Ten Virgins: Disciples living through the Day of the Lord – those who come to believe
                           after the rapture – need to be prepared for the Second Coming of the Lord (25:1-13).
                      c.   Parable of the Talents: Both disciples of the Church age and the Tribulation period need to seize
                            the opportunities to serve the Lord so as to be rewarded by Him at His coming (25:14-30).
                      d.   The Judgment of Sheep and Goats: The Lord will judge the nations prior to setting up the
                           Kingdom (25:31-46).  All believing Gentiles have eternal life, faithful believing Gentiles inherit
                           the Kingdom, and unbelieving Gentiles here indicated by how they responded to the Lord’s
                           brethren go away into eternal punishment.
 
XII.  The Passion and Resurrection Narrative: Jesus, the crucified and risen Messiah-King, commissions His
       disciples to continue His disciple-making ministry in His authority in all nations to the end of the age (26–28).
 
       A.  Jesus’ Betrayal, Arrest, and Trial – The Messiah, our Sovereign Savior, remains loyal to the end, while
            others fall away (26).
 
            1.   Prediction of Crucifixion: Jesus continued in the face of death, letting nothing hinder His obedience
                  to the Father (1-5).
            2.   Anointing by Mary: Loyalty to the Messiah leads to extravagant worship (6-13).
            3.   Judas’ Deal: Disloyalty comes cheaply (14-16).
            4.   Last Supper: Jesus wants us to remember continually His loyal and sacrificial love (17-30).
            5.   Prediction of Disciples’ Desertion: We must not underestimate our own ability to be disloyal to
                 Jesus (31-35).
            6.  Gethsemane Prayer: The only way we can remain loyal in spite of our weakness is to stay alert to
                 danger and depend continually on God through prayer (36-56).
            7.  Trial before Sanhedrin: Loyal obedience stands on truth (57-68).
            8.  Denials of Peter: We can be disloyal when we are unprepared.  Stay alert and pray.  (69-75).
 
        B.  Jesus’ Trial, Death, and Burial – Jesus the Messiah gave His life for our sins (27).
 
            1.  Death of Judas: Recognition of one’s disloyalty may result in realization of wrong but not necessarily
                 in faith in Jesus (1-10).
            2.  Trial before Pilate: Jesus the Messiah submitted to unjust conviction because of His love for us (11-25).
            3.  Crucifixion and Death:  Jesus the Messiah took on the shame and guilt of our sin (26-56).
            4.  Burial: Jesus the Messiah died and was buried showing that His resurrection was a miracle (57-66).
 
       C.  The Commission of our Risen King: The risen Messiah has commissioned us to continue His
            disciple-making ministry in His authority throughout the world to the end of the age (28).
 
            1.  The Risen Jesus: We serve a risen Messiah (1-10).
            2.  The Cover-Up: As we conduct the Messiah’s ministry, we will have to deal with the enemy’s lies about
                 the Messiah (11-15).
            3.  The Great Commission: The presence and authority of the Messiah will accompany us as we carry out
                 His disciple-making ministry to all the nations to the end of the age (16-20).
 
Theological Reflection and Application
 
Matthew’s gospel focuses on the theme of discipleship. The Twelve are prototypes for disciples who are to learn to observe all that Jesus taught.  Disciples are linked to the fellowship of disciples, the ekklesia.  Matthew is the only gospel that mentions the Church (16:18; 18:17).  The mission of the Church is to make disciples, followers of Jesus who will do the Father’s will, from every nation. Discipleship is self-reproducing. Disciples will make disciples, who will in turn do the same, into every nation on earth.
 
Matthew is the most Jewish of the gospels, full of direct Old Testament quotations and allusions. On two occasions, Jesus restricts His work and that of His disciples to Israel (10:5-6; 15:24). But this is temporary.  Matthew concludes the gospel with one of his most famous passages, the Great Commission, which sends the disciples to make more disciples from all the nations (28:18-20).
 
The “nations” (Gentiles, ethne) are in fact never far from sight throughout Matthew’s gospel. They are included in Jesus’ genealogy (1:5); they are the first to worship the new-born Christ (magi 2:1-11); Jesus lived in Galilee “of the Gentiles” (4:15); news of His activities ‘spread all over Syria’ (4:24); the “plentiful harvest” of 9:37 alludes to a wider perspective; the quotation of Isaiah 42:1-4 in 12:18-21 mentions “the nations” twice; in the Parable of the Wheat and the Tares, the field is “the world” (13:38); Jesus was willing to enter non-Jewish homes (8:7); Jesus commends the faith of Gentiles, including the Canaanite woman whose request He initially refuses (8:10; 15:28); He explicitly promises that many from “the nations” will participate in the messianic feast (8:11), and that the gospel of the Kingdom will be preached in the whole world as a testimony to “all nations” (24:14).
 
The “Great Commission” is Matthew’s summary of what disciple-making entails. When they saw him, they worshipped him; but some doubted. Then Jesus came to them and said, “All authority in heaven and on earth has been given to me. Therefore go and makes disciples of all nations, baptizing them in the names of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age” (Matt 28:17-29).
 
These words are not an afterthought, but rather the climax, a culmination of everything said up to this point, a summary of Matthew’s entire gospel, written so that we might “make disciples of all nations”. For Matthew, discipleship is the mission of the Church, with all the nations in view. As we go to the nations we make disciples by baptizing and teaching them to observe all that Jesus commanded.  Teaching is not merely an intellectual enterprise. It is training to obey God’s will as revealed in the works and words of Jesus. Believers from every nation are to learn to obey Jesus.
 
Jesus promises to be with the disciples always, to the end of the age (Matt 28:20).  This is rooted in the first title given to Him, Immanuel, God with us (1:23).  This presence and empowering is not simply for our own comfort, but connects with mission. Disciples follow the model of Jesus (see 10:24-25).
 
Disciples are not perfect. They may be “of little faith”, “afraid”, or “full of doubt”. Even in Matt 28:17, all worship, but some doubt. This suggests that mission takes place in the knowledge of our own weakness.
 
Life Applications
 
1.      Jesus is the rightful heir to the Davidic throne.  We can be fellow heirs and reign with Him by becoming
         disciples and making disciples.
2.      Respond to the call of discipleship and make disciples.
3.      Be an influence for Christ by your character and conduct wherever you are.
4.      God will take care of you.  Seek your reward from God, not from people.  Seek to serve God, not money. 
         Trust God’s provision, not your own.
5.      Recognize the authority of Jesus in your life.  Follow Jesus’ compassionate example in your attitude and
         actions toward others.  Be a willing worker in God’s harvest.  Pray for laborers for the harvest.
6.      We have been given authority from the Messiah-King in this world.  We represent Him, and we have
         been commissioned to carry out His ministry.  His authority and provision will give us all we need for
         success.  We must trust Him.
7.      Avoid a legalistic approach to the life of faith.  Rather, actively exercise compassion and mercy toward others.
8.      The Messiah-King has come.  If we want to enter His Kingdom, then we must believe in Him for eternal life. If
         we want a share in His Kingdom, then we must follow Him as a disciple.
9.      Disciples give Jesus the rightful place in their lives.  Loving God and loving people is the disciple’s
         central purpose in life.  Jesus will reward those who believe in Him and bear fruit.
10.   If we are faithful, we will be prepared for the future.  Whatever happens, whether we live until Jesus
​         returns or not, watchfulness and readiness are always in style!
11.   Be loyal!
12.   Remember daily the price Jesus paid for your salvation and follow Him.
13.   Go and make disciples of all the nations.

Gospel of Matthew Survey Part 2

Philippe R. Sterling

VII.  Parables Discourse: Through the parables of the Kingdom the Messiah-King teaches that disciples must
       remain faithful and bear fruit in the present evil age until He returns and establishes the kingdom
       dispensing justice and reward (13).
 
       A.   The Parable of the Soils (1-23)
 
             1.    Jesus teaches with parables at the lake (1-3a).
             2.    Jesus tells a simple story about a farmer sowing seeds (3b-9).
             3.    Why did Jesus use parables?  In this context He used parables to veil the truth concerning the
                    kingdom from those who would not receive it and reveal it to those who seek it (10-17).
             4.    Jesus explains the Parable of the Soils to the disciples.  Each soil represents one of our responses to
                    the kingdom message (18-23).
 
We benefit from seeing bits of ourselves in all four soils.  Like the wayside, sometimes we allow the word no room at all in our lives.  Like the stony places, we sometimes have a burst of enthusiasm in receiving the word but it takes no firm hold in our lives.  Like the soil among thorns, the world is constantly threatening to choke out God’s word and our fruitfulness.  Like the good ground, the word bears fruit in our lives.
 
       B.   Parables to the Multitude at the Lake (24-43)
 
             1.    Parable of the Wheat and Tares (24-30)
             2.    Parable of the Mustard Seed (31-32)
             3.    Parable of the Leaven in the Meal (33)
             4.    Jesus’ teaching in parables is a fulfillment of prophecy (34-35).
             5.    Jesus explains the Parable of the Wheat and the Tares to the disciples in the house (36-43).
 
The point of the Parable of the Mustard Seed is the contrast between an unusually small beginning and a large mature plant.  Jesus’ ministry was despicably small in the eyes of many Jews, nevertheless from this small beginning would come the worldwide kingdom predicted in the Scriptures.  The kingdom message itself will have great influence in this inter-advent age in preparing people for the coming kingdom.  The seed has been planted, metaphorically speaking, in the First Advent.  The Second Advent will bring a large tree to which all the world will come seeking refuge. The Parable of the Leaven in the Meal stresses the extensive ultimate consequences of the kingdom that would be out of all proportion to its insignificant beginning.
 
       C.   Parables to the Disciples in the House (44-53)
 
             1.    Parable of the Hidden Treasure (44)
             2.    Parable of the Costly Pearl (45-46)
             3.    Parable of the Dragnet (47-50)
             4.    Parable of the Householder (51-52)
             5.    Jesus finishes these parables and departs from there (53).
 
The point of the Parable of the Hidden Treasure is that disciples should be willing to pay any price to have a significant role in the coming kingdom.  The kingdom has not yet been revealed in history.  Disciples recognize its worth and make any sacrifice necessary for it.  The Parable of the Costly Pearl shows us the value of the kingdom from the perspective of the King himself.  The kingdom, and us in it, was something so precious and valuable to Him that He Himself willingly gave everything for it.
 
In the Parable of the Dragnet Jesus shows that the world will remain divided right up until the end of the age; and disciples will not reform the world, ushering in the kingdom.  Instead, there will be both the wicked and the just until the end of the age (as also demonstrated in the Parable of the Wheat and the Tares).  Disciples are simply to be fishing for people, leaving it to the Lord to render judgment at the end of the age.
 
In the Parable of the Householder Jesus compares His disciples to the scribe.  They had just said they understood what Jesus had taught them (v. 51).  Therefore they now had a responsibility to teach others.  Every disciple must be a scribe, a teacher of the law, because he or she understands things that must be communicated to others (see 10:27; 28:19; Heb. 5:12).
 
VIII. Rebellion: In the face of continuing opposition and rejection from the Jews, Jesus prepares his disciples
       for a mission to the nations (13:54–17:27).
 
       A.   The Hometown Rejection – Even those who know Him best may reject the King and his kingdom (13:53-58).
       B.   The Martyrdom of John – The faithful disciple will live by the truth although it costs him his life (14:1-12).
       C.   5000 Jewish Men Fed – Jesus first supplies for the needs of His people Israel before he meets the needs
             of Gentiles through multiplying what his disciples provide (14:13-21).  Disciples go and give people
             something to eat — both natural and spiritual food.
       D.   Walk on Water – Jesus appreciates a disciple’s baby steps of faith, but as he grows He expects more
             than baby steps (14:22-33).
       E.   Healing the Sick – The Lord graciously rewards any expression of faith (14:34-36).
       F.    Tradition and Commandment – Disciples do not replace the letter and spirit of God’s word with traditions
             like the Pharisees but focus on inner spiritual growth over external rituals. (15:1-20).
       G.   The Syrophoenician Woman – Jesus went into Gentile territory and did a miracle for a Gentile woman
​             who had greater faith than the Jews who were rejecting and challenging Jesus’ claims (15:21-28).
       H.   Healing of Gentiles – Gentiles come to Jesus for healing and praise the God of Israel (15:29-31).
       I.     4000 Gentile Men Fed – Jesus supplies for the needs of the Gentiles as He did for His people Israel
             through multiplying what His disciples provide (15:32-39).
       J.    Demand for a Sign – The world as represented by the Pharisees and Sadducees will remain blind and
             critical to the obvious truth (16:1-4).
       K.   Obtuseness of the Disciples – Disciples need to grow in their understanding of spiritual truth so as
             not to overlook dangers from the world (16:5-12).
       L.    Peter’s Confession and Christ’s Church – A disciple must understand the King’s identity and the
             authority derived from Him to build up the church (16:13-20).
       M.   First Prediction of Death and Resurrection and the Cost of Discipleship – As it cost Jesus to follow
             the Father’s will, so it will cost His disciples to do the same (16:21-28).  A disciple will follow the King to
             victory through suffering and receive a great reward for it.
       N.   The Transfiguration – Disciples must maintain a vision of the King’s glorious identity and power and heed
             His teaching (17:1-13).  Jesus is God’s Son and we must listen to him.
       O.   The Demon-Possessed Boy – Disciples can only do the work of Jesus as the result of a dependent
             faith in Him (17:14-21).  When the elements of faith and contact with the Lord through prayer combine,
             there is no limit to the works we can accomplish in following His will.
       P.   Second Prediction of Death and Resurrection and the Two Drachma Tax – Even though Jesus’ death
             and resurrection exempts His disciples from obligations under the old covenant, disciples can give up
             their privileges for the sake of not offending those they serve (17:22-27).
 
IX.   Community Discourse: The Father esteems and protects each of His children even when they sin. 
       Likewise disciples must esteem and protect them with the same loving mercy (18).
 
       A.   The Father highly esteems the most humble of His children (1-4).
       B.   The Father will judge anyone who causes a child of His to sin (5-9).
       C.   Even when one of hHs children sins, the Father spares no effort to restore him (10-14).
       D.   Disciples must take seriously their role as the Father’s agents in pursuing His straying children and
             seeking their restoration (15-20).
       E.   Disciples are obligated, because of the Father’s infinite mercy toward his children, to treat with
             unconditional mercy fellow disciples who sin against them (21-35).
 
X.   Rejection: The King journeys to Jerusalem to present Himself officially to the nation and is rejected (19–22).
 
       A.   The King gives instruction to the disciples on the way to Jerusalem (19–20).
 
             1.    The Marriage Commitment – Lifelong marital faithfulness is God’s intention, requiring his
                    disciples’ dependence on His supernatural strength (19:1-12).
             2.    The Blessing of Children – The kingdom of heaven belongs to those with the humble faith of a
                    child (19:13-15).
             3.    The Rich Young Ruler – Kingdom entrance is impossible through human effort. Disciples believe
                    on the Lord Jesus for eternal life and sacrificially follow and serve the Lord for eternal rewards (19:16-30).
             4.    Laborers in the Vineyard – Disciples serve God faithfully and trust Him to give the proper
                    reward (20:1-16).
             5.    Third Prediction of Death and Resurrection – The King is the best example of humble service (20:17-19).
             6.    Correction of Misconception about Kingdom Greatness – Human efforts at earthly greatness
                    display ignorance and misunderstanding of kingdom greatness.  Following Jesus’ example of humble
                    and sacrificial service is what leads to greatness in His kingdom. (20:20-28).
             7.    Two Blind Men – Jesus gives His attention to those who sincerely cry out to Him in their deep need
                    with importunity of faith (20:29-34).
 
       B.   The King officially presents himself to the nation (21:1-17).
 
             1.    The Triumphal Entry – The King enters His city with triumph and meekness (21:1-11). The King’s
                    first coming is in meekness to die.  The King’s second coming will be in glory to judge and establish
                    the Kingdom.
             2.    The Cleansing of the Temple – The King reclaims His place of worship (21:12-13). 
             3.    The Healing of the Lame and the Praise of the Children -- What had just been a den of robbers
                    now becomes a holy place where people have their prayers answered and give praise to God (21:14-17).
 
       C.   The nation rejects its King (21:18–22:46).
 
             1.    The Barren Fig Tree – A personal and abiding faith in Jesus is what makes the difference between
                    barren religiosity and fruitful spirituality (21:18-22).  The cursing of the fig tree is a sign of the judgment
                    of Israel for rejecting its King.
             2.    An Authority Question – When unbelief calls the authority of the Son of God into question, the
                    best answer is a call to repent of the unbelief and believe (21:23-27).  Jesus turned the table on this
                    first group of questioners comprised of the priests and elders of the people by putting before them
                    three parables.
             3.    Parable of the Two Sons – In this parable Jesus illustrates that the great need was not for an answer
                    to an insincere question but for belief of John’s message (21:28-32).
             4.    Parable of the Landowner and the Wicked Tenants – Either Jesus is received as the cornerstone of
                    one’s life, or He becomes the crushing stone at the end of one’s life (21:33-46).  Jesus, though rejected
                    by the Jewish leaders, will become the most valuable part of God’s plan and will judge those who
                    rejected Him.
             5.    The Parable of the Wedding Feast – The parable illustrates the continual rejection of Jesus by the
                    Jewish nation and the resulting judgment.  The invitation will now go to the Gentiles.  Many among
                    the Gentiles will believe and enter the kingdom and those who prepare themselves with faithful
                    Christian living will reign with Christ (22:1-14).
             6.    Trick Questions -- Pharisees, Herodians, and Sadducees seek to trap Jesus with difficult questions
                    so as to find some charge against Him. Knowing their intentions, Jesus skillfully answers each one
                    and then follows with a question of His own concerning the identity of the Son of David.  The answer
                    is that the Son of David is the Messiah and Son of God.  No one answered Jesus nor was anyone
                    willing to question Him further. This is the last confrontation between Jesus and the Jewish
​                    authorities until His arrest in Gethsemane. (22:15-46).

 THE GOSPEL OF MATTHEW – Part 1
The Works and Words of the Messiah-King for Jewish and Gentile Disciples

Philippe R. Sterling
 
Matthew presents Jesus as the Messiah-King who prepares and commissions disciples to take the kingdom message to Israel and to make disciples from all the nations to the end of the age.
 
Introductory Matters
 
Who wrote the Gospel of Matthew?  Early church tradition ascribes the gospel to Matthew whose call to discipleship is found in Matt 9:9.
 
When did Matthew write his gospel? Matthew wrote at a time when most believers were Jewish.  It could be the earliest gospel written sometime after 40 AD.
 
Why did Matthew write his gospel? John had an evangelistic aim (Jn. 20:31), but Matthew wrote his gospel for disciples of Jesus who already believed in Him for eternal life. He summarizes the works and words of the Messiah for disciples who are preparing for the coming kingdom. The teaching of Jesus has application for Jewish believers at the time of the offer of the kingdom to the Jewish nation, for believers from all nations in the intervening church age after the postponement of the kingdom offer to Israel, and for Tribulation period believers prior to the return of Christ to the earth to establish the kingdom.
 
Literary Structure and Content
 
What is the structure of the Gospel of Matthew?  Matthew divided his material into 5 major sections, each of which contains a number of events from the life of Jesus and an extended discourse by Jesus to His disciples.  At the close of each discourse is an editorial comment: (7:28) When Jesus had finished these words, (11:1) When Jesus had finished giving instructions, (13:53) When Jesus had finished these parables, (19:1) When Jesus had finished all these words, ( 26:1) When Jesus had finished all these words. The 5 major sections are preceded with the infancy narrative and followed with the passion and resurrection narrative.  Matthew concludes the gospel with what is now called the Great Commission, Go therefore and make disciples of all the nations… teaching them to observe all that I commanded you… (28:16-20). Here’s the macro structure and detailed content:
 
The Infancy Narrative (1–2)
Section 1 – Initial Ministry and Kingdom Preparation Discourse (3–7)
Section 2 – Messianic Deeds and Mission Discourse (8–11:1)
Section 3 – Resistance and Parable Discourse (11:2–13:53)
Section 4 – Rebellion and Community Discourse (13:54–19:1)
Section 5 – Rejection and End Times Discourse (19:2–26:1)
The Passion and Resurrection Narrative with the Great Commission (26:2–28:20)
 
I.  The Infancy Narrative: Jesus’ lineage, birth, and childhood show Him to be the Messiah-King (1–2).
 
    A.   Genealogy: Jesus’ lineage demonstrates Him to be both the sacrificial Son of Abraham and the sovereign
          Son of David (1:1-17).
    B.   Virgin Birth: The circumstances and events surrounding Jesus’ birth demonstrate Him to be the promised
          Savior and King (1:18-25).  Joseph and Mary represent model disciples in their obedience.
    C.   Infancy: The Father’s protection of Jesus in His childhood demonstrates Him to be the promised Savior for
          all nations (2:1-23).
 
II. Initial Ministry: God exercised great care in preparing Jesus’ way, affirming Jesus’ character, and establishing
​    the foundation of His ministry (3–4).
 
    A.   Forerunner: God prepared Jesus’ way through John the Baptizer (3:1-12).
    B.   Baptism: God affirmed Jesus’ character at His baptism (3:13-17).
    C.   Temptation: God tested Jesus’ character through hardship and temptation in the wilderness (4:1-11).
    D.   Call of First Disciples: God prepared the foundation of Jesus’ ministry with the right message, the right men,
          and the right method (4:12-25).
 
III. Kingdom Preparation Discourse: Jesus lays down the standards of character and conduct appropriate for
    His disciples as they live in anticipation of the coming kingdom and impact their world (5–7).
 
    A.   Jesus’ disciples will impact their world when their righteousness surpasses mere religiosity (5).
 
          1.    Nine qualities merit reward in this life and in the kingdom: poor in spirit, mourn, meek, hunger and thirst
                for righteousness, merciful, pure in heart, peacemakers, persecuted for righteousness, persecuted for
                Jesus (5:1-12).
          2.    Two metaphors reflect impact on the world: salt of the earth, light of the world (5:3-16).
          3.    Righteousness of Jesus’ disciples must surpass mere religiosity (5:17-20).
          4.    Every act and attitude should be characterized by a righteousness that surpasses mere
                appearance: murder and anger, adultery and lust, marriage and divorce, oaths and words, revenge, love
                for neighbors and enemies (5:21-48).  Be perfect as your heavenly Father is perfect!
 
    B.   Jesus’ disciples should live for God’s approval and be motivated by their love for God and trust in His
          provision (6).
 
          1.    Disciples of Jesus live for God’s approval, not the praise of people, particularly in the areas of giving,
                prayer and fasting (6:1-18).
          2.    Disciples of Jesus are motivated by their love for God (6:19-24).
          3.    Disciples of Jesus are motivated by confidence in the Father’s provision for their basic needs (6:25-34).
 
    C.   Jesus’ disciples will evidence their righteousness in their relationships and choices (7).
 
          1.    Disciples of Jesus discern their own faults before examining the faults of others (1-6).
          2.    Disciples of Jesus make requests of their heavenly Father (7-11).
          3.    Disciples of Jesus treat others with kindness (12).
          4.    Disciples of Jesus make choices that lead to life, not destruction – two gates, two guides, two
                foundations (13-27).
          5.    Disciples of Jesus recognize His authority in His demands for righteous character (28-29).
 
IV. Messianic Deeds – Demonstration of authority: Jesus demonstrates divine authority, exercised with
    compassion, proving himself to be the promised Messiah-King – there are 9 manifestations of power arranged
    into 3 groups of 3 events each followed by a statement of effect on people (8–9).
 
    A.   Jesus exercises authority and compassion to heal physical diseases–the cleansing of the leper, the healing
          of the centurion’s servant, and the restoration to health of Peter’s mother-in-law (8:1-17).  Immediately after,
          a man says to Jesus, “Teacher, I will follow you wherever you go,” to which Jesus replies with a teaching on
          the cost of discipleship (8:18-22).
    B.   Jesus exercises authority over the elements by stilling the storm, over the spirit world by casting out
          demons, and over sin by healing the paralytic (8:23–9:8).  The effect was that people were afraid and
          glorified God (9:8).
    C.   Jesus calls sinners into discipleship — call of Matthew (9:9-13).
    D.   Jesus brings new spiritual realities that cannot be expressed in the same old patterns and forms --
          three illustrations of wedding, cloth, and wine (9:14-17).
    E.   Jesus exercises authority over death by raising a child from the dead, heals the woman who touched him,
          and restores sight to two blind men (9:18-30).  The effect is that people marvel (9:26, 31, and 33).
    F.    Jesus’ authority over the spirit world causes the people to marvel and provokes the Pharisees (9:32-34).
    G.   Jesus’ example encourages disciples to be as compassionate to the lost and needy people of this world
          (9:35-38).
 
V.  Mission Discourse – Delegation of authority: Jesus trains His disciples to carry out His ministry, giving
    them instruction for a limited mission to the house of Israel, realistic expectations of persecution in the near and
    far future, a clarified challenge concerning the cost of discipleship, and hopeful reassurances concerning
    the Father’s care in this life and reward in the life to come (10).
 
VI. Resistance: Jesus and his disciples encounter opponents who doubt His identity in spite of all the
    evidence supporting His identity as Messiah-King (11–12).
 
    A.   Even the Messiah-King’s forerunner had doubts about His identity (11:1-6).
    B.   The hypocrites of Israel were impossible to satisfy; neither the Messiah-King nor His forerunner were credible
          in their eyes (11:7-19).
    C.   Because Israel continued to reject the Messiah-King, even when presented with miraculous proof of His
          identity, He warned them of their greater accountability and their harsher judgment (11:20-24).
    D.   In the midst of a faithless generation, there is a believing and faithful remnant that enjoy the blessings of rest
          in the Messiah-King (11:25-30).
    E.   In contrast to the rest the Messiah-King offers, the hypocrites place impossible burdens on the people, and
          they will go so far as to destroy the King in order to keep the people subject to them (12:1-14).
    F.    In contrast to the murderous hypocrites, the Messiah-King serves his people gently and humbly (12:15-21).
    G.   Rather than succumbing to the hypocrites’ slander, the Messiah-King warns them that their accusations
          will condemn them at the judgment (12:22-37).
    H.   The Messiah-King refuses to play the hypocrites’ game, denying them more fuel for their opposition and
​          denial (12:38-45).
    I.      The King defines disciples who do the will of the Father as His family (12:46-50).

SURVEY OF MALACHI – THE LORD IS COMING
The Cure for Spiritual Apathy – Hope in Messiah’s Coming
 
Philippe R. Sterling

The Messiah will come in judgment and with rewards to establish the theocratic kingdom.
 
Introductory Matters
 
The post-exilic community rebuilt the temple in 516 BC.  Their national situation did not much improve.  The great things the prophets proclaimed have not come about.  So the nation became spiritually apathetic.  The people offered defective sacrifices, broke covenants, withheld tithes.  The priests disrespected God and misled the people.  God sends His messenger (meaning of “Malachi”) to call the nation to return to Him and to announce the coming of another messenger who will prepare the way for the LORD’s coming to His temple.  The book was written sometime between 435 and 410 BC after the reforms of Ezra and Nehemiah.  400 years of prophetic silence follow until the coming of John the Baptist and the first coming of the LORD.
 
Literary Structure and Content
 
The book opens with a superscription: The oracle of the word of the LORD to Israel through My messenger (1:1).
 
There follows a series of six disputes between the LORD and the nation (1:2 – 4:3).
 
1st Dispute: The LORD has loved his people but they doubt His love (1:2-5).
 

• God’s Assertion: “I have loved you,” says the LORD (2a). 

God’s love hangs like a banner over the entire book.
 

• Disputing Question: But you say, “How have you loved us?” (2b)

 
What can blind us to God’s love for us?
 

• God’s Answer: God showed His love by choosing Israel over Other Nations (2c-4).

 

• God’s Amplification: Israel will one day praise God for His love in choosing them (5).

 
The proper response to God’s love is obedience and sincere worship.
 
2nd Dispute: The LORD’s priests have despised Him (1:6 – 2:9).
 

• God’s Assertion: “Where is My respect?” says the LORD of hosts to you, O priests who despise My name (1:6a).

 

• Disputing Questions: But you say, “How have we despised Your Name?” . . . But you say, “How have we defiled You?” (1:6b, 7b).

 

• God’s Answer: The priests showed their lack of respect by offering imperfect sacrifices but God’s name will be great among the nations (1:7-14).

 
The priests offer defiled food and imperfect sacrifices on the altar.  God sarcastically asks why they do not present imperfect things to the Persian governor to pay their taxes.  God like the governor will not accept such sacrifices.  They might as well shut the doors.  It would be better to close the temple than to disrespect God.
 
What are ways today that we offer unworthy sacrifices to God?
 

• God’s Amplification: God will curse the priests who corrupt the covenant of Levi (2:1-9).

 
Note the characteristics of the ideal Levite: He reveres God; he gives true instruction; he walks with God in peace and righteousness; he turns many back from iniquity.
 
3rd Dispute: The LORD’s people have broken covenants (2:10-16).
 

• Messenger’s Assertion: The people have been treacherous in profaning the covenant of the fathers by religious intermarriage so that God no longer accepts their offering (2:10-13).

 

• Disputing Question: Yet you say, “For what reason?” (2:14a).

 

• Messenger’s Answer: God is the witness against those who break the covenant of marriage (2:14b-15).

 
There is a close relationship between the marriage covenant and the covenant with God.  A break of relationship in marriage can cause a break in fellowship with God.
 

• God’s Amplification: The LORD declares that He hates divorce – matrimonial and covenantal – and commands the people not to deal treacherously (2:16).

 
Why has divorce become so common in the last fifty years?
 
4th Dispute: The LORD’s people have wearied Him (2:17 – 3:6).
 

• Messenger’s Assertion: You have wearied the LORD with your words (2:17a).

 

• Disputing Question: Yet you say, “How have we wearied Him?” (2:17b).

 

• Messenger’s Answer: The people have wearied God by questioning His goodness and justice (2:17c).

 
How do we question the character of God?
 

• God’s Amplification: God will send His messenger to prepare the LORD’s coming to His temple to purify the nation (3:1-6).

 
The messenger will prepare the way so that the LORD can suddenly come to His temple.  The first messenger is John the Baptist.  The second messenger is the Messiah.  He will come like a refiner’s fire.  Israel will not be consumed in the refining process since God is faithful to his promises.
 
5th Dispute: The LORD’s people have robbed Him in tithes and offerings (3:7-12).
 

• God’s Assertion: “Return to Me, and I will return to you,” says the LORD of hosts (3:7a).

 

• Disputing Questions: But you say, “How shall we return?” . . . “How have we robbed You?” (3:7b, 8b)

 

• God’s Answer: The people have been robbing God in tithes and offerings and should bring the whole tithe (3:8-10a).

 
God commands His people to bring the whole tithe.  He will bless them as a result.
 
What’s your attitude towards stewardship of finances?
 

• God’s Amplification: God will bless the land (3:10b-12).

 
6th Dispute: The LORD’s people have spoken against Him (3:13 – 4:3).
 

• God’s Assertion: “Your words have been arrogant against Me,” says the LORD (3:13a).

 

• Disputing Question: “What have we spoken against You?” (3:13b)

 

• God’s Answer: You have said, “It is vain to serve God” (3:14-15).

 
Is it useless to serve God?
 

• God’s Amplification: A book of remembrance will be written to note those who esteem God’s name and they will be rewarded while judgment comes upon the wicked (3:16 – 4:3).

 
Then those who feared the Lord spoke to one another, and the Lord gave attention and heard it, and a book of remembrance was written before Him for those who fear the Lord and who esteem His name. “They will be Mine,” says the Lord of hosts, “on the day that prepare My own possession, and I will spare them as a man spares his own son who serves him.” (3:16-17; cf. 1 Cor. 15:58)
 
Why should we serve God?  We should serve God because He notices and cares for those who serve Him.
 
The book closes with a summary admonition and announcement (4:4-6).
 
Summary Admonition: Remember the Law of Moses given at Horeb (4:4).
 
The admonition to observe the Mosaic covenant summarizes the focus of the first three disputations.  The people and priests had been unfaithful to the covenant.
 
Summary Announcement: God will send Elijah the prophet before the day of the LORD to reconcile the nation so that He will not have to smite the land with a curse (4:5-6).
 
The announcement that God will send a prophet like Elijah summarizes the focus of the last three disputations.  The LORD will come to purify His people and judge the wicked.
 
Theological Reflection and Application
 
God loves His people.  God’s people at times doubt God’s love and become spiritually apathetic.  God calls His people to return to Him, obey Him, and prepare for the coming of the LORD.  God rewards the faithful.
 
Messianic Thread
 
The LORD (Christ) is coming to His temple.  He will be preceded by a messenger who will prepare the way.  The Gospels identify this forerunner with John the Baptist.  The LORD will come to purify His people and establish the Messianic kingdom.
 
“Behold, I am coming quickly, and My reward is with Me” Rev 22:12a

SURVEY OF ZECHARIAH – “RETURN TO ME THAT I MIGHT RETURN TO YOU”

​Philippe R. Sterling
 
God provided visions and oracles through Zechariah concerning Israel’s purification and restoration as a priestly nation in the glorious future.  The oracles present information about Messiah’s first coming as a suffering servant and second coming in glory.
 
Introductory Matters
 
The name Zechariah means “the LORD remembers”.  He is of priestly descent.  He prophesies alongside of Haggai beginning in 520 BC (1:1).  His last dated prophecy is in 518 BC (7:1).  The two closing oracles of chapters 9—14 are undated and may have been written later in Zechariah’s life.
 
Literary Structure and Content
 
I.   Dated Revelation during the Building of the Post-Exilic Temple (1—8) 

     A.   Call to Return: God through Zechariah calls the nation to return to Him (1:1-6). 

Note the dating: In the eighth month of the second year of Darius . . .
 
          1.  Zechariah introduces himself as a recipient of the word of the LORD (1:1). 

          2.   Zechariah exhorts the people to return to the LORD so that He will return to them (1:2-3). 

          3.  Zechariah reminds the people of the fulfillment of God’s word in the past to encourage their obedience
              in the present and future (1:4-6). 

     B.   Night Visions: Through a series of visions Zechariah prophesies the reestablishment and cleansing
           of the nation under her Messiah-King (1:7—6:15). 

Note the dating: On the twenty-fourth day of the eleventh month, which is the month Shebat, in the second year of Darius . . .
 
          1.  The Vision of the Horses and Riders: God allows the sinful nations of the earth to be temporarily at ease
               as he sets the stage for the restoration of Zion (1:7-17). 

          2.  The Vision of the Four Horns and Four Craftsmen: God overthrows the nations who afflict his people
               (1:18-21). 

              Horns                               Craftsmen
              Babylon                  ←      Medo-Persia
              Medo-Persia          ←      Greece
              Greece                   ←      Rome
              Rome                     ←      Messiah
 
          3.  The Vision of the Surveyor: Jerusalem will be rebuilt and become the new world center with the Messiah
​               in residence (2:1-13).

          4.  The Vision of the Investiture of Joshua the High Priest: God replaces the filthy garments of Joshua with
               festal robes and promises to bring the Branch who will remove the sin of the land in one day (3:1-10). 

Satan accuses God’s servants.  God cleanses from sin.  God commissions to service.  God promises the complete removal of sin through the work of the Branch of whom Joshua is a symbol.  Here is a revelation of both the accuser of God’s people and the advocate of God’s people (see 1 Jn. 2:1; Rev. 12:10-11).
 
          5.  The Vision of the Golden Lampstand and the Two Olive Trees: God’s two anointed servants of the
​               priestly and royal line – Zerubbabel and Joshua – will complete the building of the temple by the power
​              of God’s Spirit (4:1-14). 

God’s people must rely upon the power of God’s Spirit to do God’s work.  God’s people must not despise the day of small things.
 
          6.  The Vision of the Flying Scroll: God will judge sin (5:1-4). 

          7.  The Vision of the Woman in the Ephah and Its Removal to Babylon: God will remove sin (5:5-11). 

God will do this as he concludes the times of the Gentiles and moves in grace to restore Israel.  Is the lid on evil (5:8) open or shut in our lives?
 
          8.  The Vision of the Four Chariots: God’s judgment will descend upon the nations (6:1-8). 

The first vision ended with the disappointing news of the angelic patrol that the nations were at rest.  In the eighth vision war chariots are attached to the horses so they can dispense judgment.
 
          9.  The Symbolic Crowning of Joshua: God will install his Priest-King as ruler over all nations (6:9-15). 

Messiah will unite the offices of Priest and King.  Thus says the Lord of hosts, “Behold, a man whose name is Branch, for He will branch out from where He is; and He will build the temple of the Lord. Yes, it is He who will build the temple of the Lord, and He who will bear the honor and sit and rule on His throne. Thus, He will be a priest on His throne, and the counsel of peace will be between the two offices” (6:12-13).
 
     C.   Question and Reply: God replies to the question concerning national fasts by rebuking present selfish
           motives, pointing to the nation’s past refusal to practice social justice and its consequences, and promising
           a national restoration in the future that will turn the fasts into feasts in the Messianic kingdom (7—8). 

Note the dating: In the fourth year of King Darius, the word of the Lord came to Zechariah on the fourth day of the ninth month, which is Chislev.
 
          1.  Zechariah tells of the question of the people of Bethel concerning their obligation with the fasts (7:1-3). 

          2.  Zechariah gives God’s negative answer consisting of a scathing rebuke of their present attitudes in
               fasting (7:4-7). 

          3.  Zechariah gives God’s negative answer of consisting of a warning from the past history of the nation of
              the consequences of not practicing social justice (7:8-14). 

          4.  Zechariah gives God’s positive answer of the promise of restoration in the glorious future where the fasts
              will be turned into feasts for Judah and all the nations who seek God’s favor (8:1-23). 

              a.  He cites God’s promise of restoration (8:1-17). 

                  1)  God declares his jealousy for Zion (1-2).
                  2)  God declares his return to Zion to dwell in Jerusalem (3).
                  3)  God declares that he will bring back his people from their various places of captivity that old and
​                       young might dwell in Jerusalem (4-8).
                  4)  God declares that he will save his people that they might become a blessing instead of a curse
​                       among the nations – this is a reason for them to be strong (9-13).
                  5)  God declares that the restoration of the nation is just as sure as the judgment had been and that
                       the people have a responsibility to live according to his commands (14-17). 

             b.  He cites God’s promise of turning the fasts into a time for joy and worship for Judah and all the
                  nations (8:18-23). 

​                  1)  God declares that the previous times of fasting will become a time of joy and worship (18-19).
                  2)  God declares that peoples from the cities of Judah and the nations will come to seek the favor of
​                       the LORD (20-22).
                  3)  God declares that the nations will view the Jew as a means for reaching God (23). 
 
 II.  Undated Revelation after the Completion of the Post-Exilic Temple (9—14) 

     A.  First Oracle: Zechariah gives the burden concerning the land of Hadrach which deals with the judgment of
          the nations by the Messiah who will deliver his covenant people and shepherd them even though they
          initially reject him and follow false shepherds (9—11). 

          1.  He tells of the deliverance of the covenant people from their enemies by the coming King who will institute
               a new order (9:1-17). 

              a.  God will judge the nations of the Syria-Palestine area and protect his people – this may refer to
                   God accomplishing his purpose through Alexander (9:1-8). 

              b.  God calls his people to rejoice because of the coming of their King [Messiah] who will first come
​                   humble and mounted on a donkey and then come to establish his dominion (9:9-10). 

              c.  God will strengthen the sons of Zion against the sons of Greece and introduce a new order (9:11-17). 

         2.  He contrasts the good shepherd from the false shepherds (10—11). 

              a.  The LORD as the ultimate shepherd will gather his flock and bring them back into the land that they
​                   might walk with him (10:1-12). 

              b.  The flock that rejects the good shepherd and follows false shepherds is doomed to slaughter (11:1-17). 

                  1)  God will destroy the land of Israel and its shepherds (1-3). 

                  2)  God commands Zechariah to shepherd the flock doomed to slaughter as a type of the Messiah the
                       flock rejects for false shepherds (4-14). 

God commands Zechariah to pasture the flock doomed to slaughter (4-6).  Zechariah pastures the flock and takes two staffs called Favor and Union (7).  The shepherd gives up the idea that he can shepherd the flock and cuts the staff called Favor in pieces to picture the breaking of the covenant with the people (8-11).  The shepherd asks for his wages and the sheep gives him thirty shekels of silver (12).  The LORD commands that the thirty shekels of silver at which they valued him be thrown to the potter in the house of the LORD (13).  The shepherd then breaks the second staff called Union (14).
 
                  3)  God commands Zechariah to take up the equipment of a worthless shepherd – perhaps the
​                       broken staffs – as a type of the shepherd who does not seek the good of the sheep (11:15-17). 

     B.  Second Oracle: Zechariah gives the burden concerning the land of Israel which deals with the purging and
          final restoration of the nation by its deliverer (12—14). 

          1.  God declares that Jerusalem and Judah will go through a time of great warfare which will end in
              deliverance (12:1-9). 

          2.  God promises to pour out a spirit of repentance upon the rulers and people of Jerusalem so that they will
               look upon “Me” whom they pierced and mourn for Him (12:10-14). 

          3.  God promises to cleanse and refine the nation as a result of the Shepherd being stricken in the house
               of those who should have loved him (13:1-9). 

          4.  God declares that he will go to battle on behalf of the nation and establish a new order of creation (14:1-8). 

          5.  God declares that he will rule over the whole earth in which all things will be “HOLY TO THE
               LORD” (14:9-21). 
​
Theological Reflection and Application
 
Zechariah prophesies to the returned exiles to encourage them to finish rebuilding the temple and to rededicate their lives to God.  The word of encouragement centers on the promise of the coming of the Messiah.  The encouragement of the people of God of any age towards faithfulness and steadfastness centers on the promise of the coming of Christ and the establishment of the Messianic kingdom.
 
Messianic Thread
 
Zechariah is one of the great Messianic books of the Old Testament.  It contains numerous prophecies of both the first and second coming of the Messiah.  Zechariah presents the Messiah as the Branch (3:1; 6:12), the royal priest (6:13), the humble king (9:9) the rejected shepherd (11:12-13; 13:7), the pierced one (12:10; 13:6), the returning king (14:3-9).  The Messianic prophecies provide the unifying thread for the book as a whole.
 
 “Yes, I am coming quickly.” Amen. Come Lord Jesus.

SURVEY OF HAGGAI – GOD FIRST

​Philippe R. Sterling
 
Seek first the kingdom of God and his righteousness and all things necessary for physical and spiritual life will be added to you.
 
Introductory Matters
 
Haggai is a post-exilic prophet of the Persian period.  He prophesies over four months during the 2nd year of Darius in 520 BC.  Along with Zechariah he exhorts the returned exiles to rebuild the temple (see Ezra 5:1; 6:14).
 
Literary Structure and Content
 
I.  Rebuild the temple (1:1—2:9).
 
Note the full dating:  In the second year of Darius the king, on the first day of the sixth month, the word of the LORD came by the prophet Haggai . . . (1:1)
 
     A. Exhortation – Consider your ways: God exhorts the people and their leaders to prioritize the rebuilding of
​         the temple and they respond and take up the work (1:2-15).
 
         1. God exhorts the people to prioritize the rebuilding of the temple (1:2-11).
 
            a. God exhorts the people to consider their priority (1:2-6).
 
               1) God states that this people keep giving the excuse that it is not yet the time to rebuild the temple (1:2).
 
               2) God questions whether it is time for them to dwell in their paneled houses while the temple lays
                   desolate (1:3-4).
 
               3) God exhorts the people: “Consider your ways!” (1:5)
 
               4) God explains that they are suffering physical need because of their wrong priority (1:6).
 
         ​b. God exhorts the people to rebuild the temple for which failure He has been disciplining them (1:7-11).
 
             1) God exhorts the people: “Consider your ways!” (1:7).
 
             2) God instructs the people to gather material and build the temple that He might be pleased with it and
​                 be glorified (1:8).
 
             3) God explains that they are experiencing material loss and drought because they have not rebuilt the
​                 temple (1:9-11).
 
         2. Zerubbabel, Joshua and the people respond and take up the work (1:12-15).
 
            a. Zerubbabel, Joshua and the remnant of the people obey God (1:12a).
 
            b. The people show reverence for God (1:12b).
 
            c. God declares through Haggai to the people: “I am with you” (1:13).
 
            d. God stirs up their spirit of Zerrubabel, Joshua and the remnant of the people and they begin the
​                work on the temple on the 24th day of the 6th month – 24 days after God’s initial exhortation to
​                them (1:14-15).
 
     B. Encouragement – Speak to Zerubbabel: God encourages the leaders and the people by abiding with them
​         and promising that the latter glory of the temple in the coming Messianic kingdom will be greater than the
​         former temple built by Solomon (2:1-9).
 
Note the partial dating:  On the twenty-first of the seventh month, the word of the LORD came by Haggai the   prophet . . . (2:1)
 
        1. God sympathizes with Zerubbabel, Joshua and the remnant of the people that their present work seems
​            small and encourages them to “take courage . . . and work; for I am with you” (2:2-4).
 
            a. God sympathizes with Zerubbabel, Joshua and the remnant of the people that the present work seems
​                like nothing in comparison to the temple Solomon had built (2:2-3).
 
            b. God encourages Zerubbabel, Joshua and the people of the land to “take courage . . . and work; for I am
​                with you” (2:4).
 
            c. God reminds them of the promise he made at the exodus from Egypt that the Divine Spirit would abide
​               in their midst and therefore they are not to fear (2:5).
 
         2. God reveals that “once more in a little while” He is going to “shake the heavens and the earth” and all
​             the nations and make the latter glory of the temple greater than the former and give peace (2:6-9).
 
             a. God reveals that “once more in a little while” He is going to shake all creation and all the nations and fill
​                 the temple with the wealth of all nations (2:6-7).
 
            b. God declares “The silver is Mine and the gold is mine” (2:8).
 
            c. God declares that the latter glory of the temple will be greater than the former and in that place He will
​               give peace (2:9).
 
II. God disciplines disobedience and blesses obedience (2:10—2:23).
 
Note the full dating:  On the twenty-fourth of the ninth month, in the second year of Darius, the word of the LORD came to Haggai the prophet . . . (2:10)
 
     A. Exhortation – Do consider: God explains the pervasive nature of impurity and promises to bless the people
​         with a good harvest as they go forward in obedience (2:11-19).
 
It has now been three months since the work on the temple began.  The people are wondering why they are not yet experiencing blessing.
 
         1. God gives an illustration of the pervasive nature of impurity (2:11-14).
 
            a. God instructs Haggai to ask the priests for a ruling (2:11).
 
            b. If something holy touches something not holy will it become holy?  No! Holiness is not contagious (2:12).
 
            c. If something unclean touches something clean will it become unclean?  Yes!  Uncleanness is
​               contagious (2:13).
 
            d. The same thing applies to the people and their work – they were unclean and everything they
​               touched became unclean (2:14).
 
         2. God declares that the people will live with the consequences of their past failure to build the temple until
​            an agricultural cycle passes and then He will bless them (2:15-19).
 
            a. Do consider from this day onward: God reminds the people they were suffering lack because they had
​               failed to follow his command to rebuild the temple (2:15-17).
 
The people had failed to obey God and rebuild the temple.  God disciplined them with bad harvests and cursed every work of their hand.
 
            b. Do consider from this day onward: God tells the people that from the 24th day of the 9th month – 3
               months after they begun work on the temple – that He would begin to bless them – Yet from this day I
​               will bless you (2:18-19).
 
The people had begun the work on the temple.  The seed was now in the ground.  The people will have to wait for the completion of the growth cycle.  God will bless them and give them a good harvest.
 
     B. Encouragement – Speak to Zerubbabel:  Through Haggai God assures Zerubbabel that He will have a
​         prominent place in the coming Messianic kingdom (2:20-23).
 
Note the partial dating:  Then the word of the LORD came a second time to Haggai on the twenty-fourth day of the month . . . (2:20)
 
         1. God declares that He is going to “shake the heavens and the earth” and overthrow the kingdoms of
​             the nations (2:21-22).
 
         2. God declares to Zerubbabel that he will have a prominent place on that day (2:23).
 
God calls Zerubbabel “My servant”.  God declares “I will make you like a signet ring, for I have chosen you.”  God had declared concerning his grandfather Coniah, “Even though Coniah the son of Jehoiakim king of Judah were a signet ring on My right hand, yet I would pull you off” (Jer. 22:24).
 
Theological Reflection and Application
 
God’s people sometime fail to prioritize God’s mission for them and focus instead on themselves.  God disciplines His people for their self-centeredness and calls them to prioritize His mission.  When God’s people once again take up God’s mission, God works with them and blesses them.  God will ultimately reward His faithful servants with a prominent role in the coming Messianic kingdom.  God’s people are to seek first the kingdom of God trusting Him to meet their present needs as they look forward to their reward in the coming Messianic kingdom (see Matt. 6:24-33).
 
Messianic Thread
 
Zerubbabel is the governor of Judea under Persian rule.  He is also heir to David’s throne.  God promises in the future to overthrow the nations of the earth and make Zerubbabel his signet ring.  This points forward to the universal rule of the Messiah, David’s greater son (see Hebrews 12:25-29).  He will establish the kingdom and restore the temple’s glory.

SURVEY OF ZEPHANIAH – THE DAY OF THE LORD AND THE HIDING PLACE

​Philippe R. Sterling
 
God providentially controls history and He demonstrates this by the Day of the LORD which includes present and future judgment of all nations and the deliverance of a remnant of Jewish and Gentile believers.
 
Introductory Matters
 
Zephaniah is the great-great-grandson of Hezekiah.  His name means “hidden by the LORD”.  He was born during the reign of Manasseh and prophesied during the reign of Josiah (640 – 609 BC).  The major theme of the book is “the day of the LORD”.
 
Literary Structure and Content
 
Superscription (1:1): The word of the LORD which came to Zephaniah . . .
 
     1.    What and Who: The word of the LORD came to Zephaniah who is a 4th descendant in the line of Hezekiah.
 
Hezekiah exercised godly leadership in Judah.  His son Manasseh turned the nation to pagan practices.  His grandson Josiah instituted godly reforms beginning in the 18th year of his reign.
 
     2.    When:  This occurred during the reign of Josiah.
 
I.  The Day of the LORD brings judgment on the whole earth (1:2—3:8).
 
This section has a reverse parallel structure:
 
            Judgment on all the earth
                        Judgment on Judah and Jerusalem
                                    Judgment on nations surrounding Judah
                        Judgment on Jerusalem
            Judgment on all the earth
 
     A  The LORD will make a clean sweep of the earth (1:2-3).
 
          1.    General: God will completely remove all things from the face of the earth (2).
 
          2.    Specific: God will cut off animals and man from the face of the earth (3).
 
The opening words of Zephaniah presents a God who is about to completely sweep the earth in judgment.  God did this before with the flood.  It was water then.  Next time it will be a fiery judgment (1:18).
 
         B  The LORD will stretch out His hand against Judah and Jerusalem (1:4—2:3).
 
               1.    Reason for the Judgment: There is a remnant of Baal worship, astral worship, syncretism of Milcom
​                      and Yahweh worship, and a turning away from or neglecting the LORD (1:4-6).
 
The people of Judah turned their back on God and put away His word.  It was in the 18th year of Josiah’s reign that Hilkiah the priest discovered a scroll of the Law in the temple and brought it to the king (2 Chr. 34:3-7).  Josiah read it and instituted reforms.
 
               2.    Description of the Judgment: The judgment will be like a great sacrifice and it is near and
                      will be terrifying (1:7-18).
 
The LORD will search Jerusalem with lamps to find and punish those who are stagnant in spirit.  This predates the philosophical stunt of the Greek cynic Diogenes who went through the streets in the daytime carrying a lamp claiming to look for an honest man.
 
               3.    Invitation to Seek the LORD:  Those who seek the LORD may be preserved from the LORD’s
​                     anger (2:1-3).
 
Zephaniah encourages the people to seek the LORD.  If they seek righteousness and humility they may be hidden in the day of the LORD’s anger.  The Hebrew word for “hidden” in verse 3 is a synonym for the word that makes up Zephaniah’s name.  The word “perhaps” indicates that this is not a guarantee for every occasion.
 
             C  The LORD will destroy the nations surrounding Judah (2:4-15).
 
                  1.    To the West of Judah: God will destroy Philistia and give its land to the remnant of Judah (4-7).
 
                  2.    To the East of Judah: God will destroy Moab and Ammon and give their plunder to the
                        remnant of Judah (8-11).
 
                  3.    To the South of Judah: God will slay the Ethiopians (12).
 
                  4.    To the North of Judah: God will destroy Assyria and Nineveh (13-14).
 
Zephaniah predicts the fall of Nineveh.  This occurs in 612 BC.
 
         B’ The LORD pronounces woe on Jerusalem (3:1-7).
 
             1.    Spiritual Condition of the City: Jerusalem is rebellious and defiled (1-4).
 
             2.    God’s Nature: God is righteous and just (5).
 
             3.    Coming Judgment: Judgment is sure to come since even when given the opportunity the city
                   refused to change (6-7).

God provided a hiding place for his people.  He repeatedly called them to seek him.  But they would not.  Jesus would also say centuries later, “Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how often I have longed to gather your children together, as a hen gathers her chicks under her wings, and you were not willing.  Look, your house is left to you desolate” (Matt. 23:37-38).
 
     A’ The LORD assembles the nations for judgment (3:8).
 
God announces His judgment on Judah and all the nations.  Here comes the judge!
 
II.  The Day of the LORD brings deliverance for a remnant from the nations and Israel who take refuge in the
     name of the LORD (3:9-20).
 
A remnant from the nations and Israel will take refuge in the LORD.  For them the LORD will take away His judgment.  He will exalt over them with joy.
 
     A.   There will be deliverance for a remnant from the nations who call on the name of the LORD (3:9-10).
 
     B.   There will be deliverance for the remnant of Israel who takes refuge in the name of the LORD (3:11-13).
 
     C.   Jerusalem will rejoice in the presence of the LORD, King of Israel (3:14-17).
 
     D.   The LORD will gather His people and give them renown among all the peoples of the earth (3:18-20).
 
Theological Reflection and Application
 
Zephaniah vividly pictures the day of the LORD.  The day of the LORD is the day of God’s temporal judgment.  It may apply to past judgment, imminent judgment, and distant future judgment (eschatological).
 
Zephaniah stresses God’s righteousness, justice, and willingness to receive those who seek Him.  He highlights God’s relationship to Israel first in judgment (1:4-13; 3:1-7) and then in taking away His judgments and coming to rule in their midst (3:14-17). 
 
Seek the LORD . . . perhaps you will be hidden in the day of the LORD’s anger (2:3).  Make God your hiding place.
 
Messianic Thread
 
The King of Israel, the LORD, will rule in the midst of Israel (3:15).  He is a victorious warrior who will rejoice over his people and love them (3:17).

SURVEY OF HABAKKUK – THE RIGHTEOUS LIVE BY FAITH

Philippe R. Sterling
 
The righteous live by faith in the face of God’s righteous judgments toward His people and the nations.
 
Introductory Matters
 
Habakkuk is a prophet who only appears in this book of the Old Testament.  We only know his name and profession.  He may have lived through the reforms of Josiah in Judah (640 – 609 BC).  He likely published this oracle during the reign of Jehoiakim in a time of political, moral and spiritual degeneration (609 – 598 BC).  He would have seen the collapse of the Assyrian Empire and the ascendency of the Babylonian Empire.  The New Testament cites passages from the book four times (Acts 13:40-41; Rom. 1:16-17; Gal. 3:11; Heb. 10:37-38).
 
Literary Structure and Content
 
1st Superscription (1:1): The oracle which Habakkuk the prophet saw.
 
Oracle (1:2—2:20): Habakkuk dialogues with God concerning God’s justice.
 
The oracle (burden) is made up of two prophetic protests and two divine responses.
 
A.   Habakkuk’s 1st Protest (1:2-4): A perplexed Habakkuk asks God why He allows injustice to prevail in Judah.
 
B.   God’s 1st Response (1:5-11): God replies that He is going to judge Judah by bringing the Chaldeans against them.
 
God is going to do a wondrous work of judgment in Habakkuk’s day.  The Apostle Paul applies this passage to God’s wondrous work of judgment on Israel for rejecting Christ in his day (see Acts 13:40-41).
 
God is going to judge Judah by bringing the Chaldeans against them.  They are a proud and ruthless people who sweep through the earth to take what is not theirs.  Their authority originates from themselves and their own strength is their god.  God will hold them accountable.
 
C.   Habakkuk’s 2nd Protest (1:12—2:1): A troubled Habakkuk asks how God can use an even more unrighteous
      nation to judge His people and stations himself to watch for God’s answer and consider how he might further reply
      when reproved.
 
Habakkuk likens the Chaldeans to fishermen.   They gather nations as fish in the sea with a net.  They then worship the net.
 
D.   God’s 2nd Response (2:2-20): God replies that He will also judge the Chaldeans for their wickedness and instructs
      Habakkuk to wait for the appointed time of the fulfillment of the vision and live by faith.
 
     1.    Wait: God instructs Habakkuk to record the vision that he might warn the people and then wait for the
           appointed time of its fulfillment (2-3).
 
The vision concerns God’s deliverance of Israel from its enemy.  The fulfillment of the vision is for an appointed time.  Though it should tarry, it will be on time.  The Septuagint has the wording of 2:3b as “though he should tarry, wait for him; for he will surely come, and will not tarry.”  Hebrews 10:37 applies the Septuagint text of Hab. 2:3b to the Second Coming of Christ.
 
     2.    Live by Faith: God states that the righteous will live by his faith in contrast to the proud one whose soul is not
​           right (4-5).
 
     3.    Taunt Song: The nations will take up a taunt song against the Chaldeans made up of five woes for wicked
​           behavior then all the earth will be silent before the LORD (6-20).
 
          a.    Theft (6-8): Woe to him who increases what is not his.  He will be looted.
          b.    Unjust Gain (9-11): Woe to him who gets evil gain for his house.  He is sinning against himself.
          c.    Violence (12-14): Woe to him who builds a city with bloodshed.  He toils for nothing for the earth will be filled
                with the knowledge of the LORD.
          d.    Drunkenness (15-17): Woe to you who makes your neighbors drunk.  You will be disgraced for the cup in
                the LORD’s hand will come around to you.
          e.    Idolatry (18-19). Woe to him who says to a piece of wood, “Awake”.  There is no profit in it.

​          The LORD is in His holy temple.  Let all the earth be silent before Him. (20)
 
The five woes primarily apply to the Chaldeans.  But they also bear upon the wickedness of the leaders and people of Judah and that of any people.
 
2nd Superscription (3:1): A prayer of Habakkuk the prophet, according to Shigionoth.
 
Habakkuk offers prayer with deep feeling.  Shigionoth indicates great degree of feeling.
 
Prayer (3:2-19): Habakkuk petitions God for mercy, proclaims God’s coming in majesty and overcoming power, and prescribes faith in the midst of dire circumstances.
 
A.   Petition (2): Habakkuk asks God to remember mercy in the midst of wrath.
 
Habakkuk heard the report about God and feared.  He petitions God for renewal as in times past.  He petitions God to “in wrath remember mercy”.  Wrath and mercy are the twin themes of the book.
 
B.   Theophany (3-15): God comes in majesty and power to deliver His people and destroy their enemies.
 
     1.    The Holy One comes to judge the nations (3-7).
 
This section and the next section detail the vision spoken of in 2:3.  This may be a preview of the coming Christ.  He is the Holy One who comes in glory to judge the nations (see Rev. 19:11-16).
 
     2.    The LORD delivers His people (8-15).
 
The LORD comes for the deliverance of Israel as He has many times in the past.  God’s anointed (Christ or Messiah) brings salvation (3:13a).  He strikes the head of the house of evil (3:13b; cf. Gen. 3:15).
 
C.   Faith (16-19a): Habakkuk affirms faith in God in the midst of dire circumstances.
 
Note Habakkuk’s initial emotional state: heart pounded, lips quivered, body trembled.  His nation will be invaded.  The invading nation will in turn encounter calamity.  His emotional state then changes.  He will wait quietly for the day of distress.  He now trusts God for His judgments and dealings with both his nation and the Chaldeans.
 
There will be total national devastation.  The harvest of the fig tree, grape vine, olive tree, and fields will all fail; the sheep and cattle will all disappear. Habakkuk decides to make God his joy.  God is his salvation.  God is his strength.  God will make his feet like hinds’ feet and enable him to live in precipitous places.
 
Postscript (3:19b): For the choir director on my stringed instruments.
 
Theological Reflection and Application
 
The Apostle Paul uses Hab. 2:4 to encourage believers to draw upon the power of God to live from faith to faith (Rom. 1:16, 17).  We begin the Christian life by being justified by faith (Gal. 3:11) and we continue to live by faith.  The author of Hebrews also cites Hab. 2:3-4 to encourage a life of faith in light of the coming of Christ (10:37-38).  Believers need to live by faith until the return of Jesus.
 
Messianic Implication
 
The book of Hebrews equates the ultimate fulfillment of Habakkuk’s vision with the suffering of believers in the world and the coming of Christ to reward the ones who live by faith (10:32-38).  Until then the Lord says, “My righteous one shall live by faith”.   The Lord will first come to meet believers in the air at the rapture and then return with them to deliver Israel, judge the nations and establish the Messianic kingdom (see 1 Thess. 4:13-17; Rev. 19:11-16).

SURVEY OF JONAH – GOD’S COMPASSION FOR ALL PEOPLES

​Philippe R. Sterling
                  
While Israel is an ineffective servant under discipline, God preaches deliverance to the Gentiles through his prophetic messenger.
 
Introductory Matters
 
The book is written by Jonah the son of Amittai.  Second Kings 14:25 states that he is a prophet in the reign of Jeroboam II of Israel (782-753 BC) and that he is from Gath-hepher which is about three miles north of Nazareth.  Jonah is an historical prophet and the book is a record of what happened to him.  Jesus refers to the book as history and ties his resurrection to Jonah’s experience (Matt 12:38-42).
 
Literary Structure and Content
 
The Book of Jonah divides into seven episodes.  Episodes 1-3 and 4-6 parallel each other.  Episode 7 provides a climactic lesson about God’s compassion.
 
Episode 1 – Jonah’s Call and Disobedience: God calls Jonah to go to Nineveh and prophesy against it but Jonah disobeys and gets on a ship to Tarshish (1:1-3).
 

• Jonah’s Commission: God calls Jonah to go to Nineveh and prophesy against it for its wickedness before God (1-2). 

Nineveh is the capital of the Assyrians.  Jonah does not like the Assyrians.  They are a wicked people known for their depravity and cruelty.  God wants Jonah to take a message of judgment to them.
 

• ​Jonah’s Disobedience: Jonah flees from the presence of God and gets on a ship to go to Tarshish (3). 

God says “Go” and Jonah says “No”.  Instead of going east to Nineveh, Jonah gets on a ship to go Tarshish which is 2,000 miles west of Nineveh.  This is about as far from Nineveh that it is possible for Noah to go in that day.
 
Episode 2 – Jonah and the Pagan Sailors: God pursues Jonah by sending a storm that leads the sailors to call upon Him for their deliverance and hurl Jonah into the sea in accordance with Jonah’s instruction (1:4-16).  Scene: On a Ship
 
This episode follows a reverse parallel structure with a single central point:
 
A  God appoints a storm that threatens the ship (4).
    B  The sailors try to save the ship by hurling cargo and call to their gods (5-6).
        C  The sailors ascertain from the lot that Jonah is the cause of their plight (7).
             D  The sailors demand an explanation from Jonah (8).
                  E  Jonah testifies that he is a Hebrew who fears Yahweh the Creator (9).
             D’ The sailors demand an explanation from Jonah concerning his flight (10).
        C’ The sailors ascertain from Jonah what they must do to save the ship (11-12).
    B’ The sailors try to save the ship by rowing harder and call upon Yahweh (13-14).
A’ The sailors hurl Jonah into the sea and the sea stops its raging (15).
Postscript: The sailors fear Yahweh greatly and sacrifice to Him (16).
 
The heart of the structure is Jonah’s testimony of Yahweh (9).  The postscript highlights the sailors’ response to the revelation of Yahweh (16).
 
Episode 3 – Jonah’s Thankful Prayer: Jonah responds with thanksgiving to God’s grace towards him in delivering him from death (1:17—2:10).  Scene: In a Fish
 

• God appoints a fish to swallow Jonah and Jonah remains in the stomach of the fish for three days and three nights (1:17). 
  
• Jonah prays from the stomach of the fish (2:1-9).

 
Jonah’s psalm has a reverse parallel structure:
 
Setting: Jonah prayed to Yahweh his God from the stomach of the fish (1).
A  Prayer for Help: In his distress Jonah prayed to God and God heard him (2).
    B  Though expelled from God’s sight Jonah looked toward God’s holy Temple (3-6a).
        C  Descent: Jonah descended to the roots of the mountains -- death (6a).
        C’ Ascent: Jonah ascended from the pit – God raised him from the dead (6b).
    B’ As he was expiring Jonah continued to turn to God in His holy Temple (7).
A’ Prayer of Thanksgiving: Jonah promises to sacrifice and thank God (8-9a).
Postscript: Salvation is from Yahweh (9b).
 

• God commands the fish to vomit Jonah onto dry land (2:10). 

One of the sculptures found in Nineveh is that of Dagon the fish-god who is half-fish and half-man and who was said to send messengers from the sea.  Jonah’s encounter with the fish may have contributed to the impact of his proclamation.
 
Episode 4 – Jonah’s Re-Call and Obedience: God calls Jonah again to go to Nineveh and prophesy against it and Jonah obeys (3:1-3a).
 

• Jonah’s Re-Commission: God re-calls Jonah to go to Nineveh and proclaim God’s proclamation (1-2). 
  
• Jonah’s Obedience: Jonah gets up and goes to Nineveh (3a).

 
Episode 5 – Jonah and the Pagan Ninevites: The people of Nineveh believe in God and turn from their wicked ways and God relents from the calamity which He had declared He would bring upon them (3:3b-10).  Scene: In Nineveh
 
Setting: Nineveh was a great city – 3 days walk (3b)

1. Jonah began to go through the city proclaiming its destruction in 40 days (4).
2. The people of Nineveh believed in God and fasted and put on sackcloth (5).
3. The king of Nineveh put on sackcloth and sat in ashes (6).
4. The king of Nineveh issued a proclamation that people and animals fast and put on sackcloth, and that everyone pray earnestly and turn from evil in hopes that God would relent of His declared judgment – Who knows, God may turn and relent (7-9).
5. When God saw the repentance of the Ninevites He relented of the calamity He had declared (10). 

Episode 6 – Jonah’s Angry Prayer: Jonah responds with anger to God’s grace towards the Ninevites in turning back His judgment from them (4:1-4).
 

1. Jonah is angry with God’s action (1).
2. Jonah questions God’s compassion which to forestall he had fled to Tarshish (2).
3. Jonah asks for death saying that “death is better than life” (3).
4. God questions Jonah’s anger (4). 

Episode 7 – God’s Lesson on Compassion for Jonah: God teaches Jonah about His compassion for people and animals using a plant as an object lesson (4:5-11).  Scene: Outside Nineveh
 

1. Jonah builds a shelter east of the city and watches the city to see what would happen to the city (5).
2. God appoints a plant to shade Jonah which makes him greatly happy (6).
3. God appoints a worm which kills the plant (7).
4. God appoints a scorching wind which with the sun afflicts Jonah and he begs to die saying “death is better to me than life” (8).
5. God questions Jonah’s anger who answers that he is angry enough to die (9).
6. God addresses Jonah’s compassion for a plant which comes up overnight and perishes overnight and brings up the question of His compassion for people and animals – Should I not have compassion on Nineveh? (10-11) 

This episode is not in parallel with the other episodes.  It provides a climax for the book.  It ends with an unanswered question.  This leaves the readers or listeners to wonder if Jonah’s attitude is their attitude.  Should God not have compassion?
 
Theological Reflection and Application
 
Wickedness brings judgment.  Disobedience brings discipline.  Repentance brings compassion.
 
Everyone and everything obeys God: wind, sea, lots, sailors, fish, Ninevites, plant, worm, wind.  Jonah who fears God does not obey.  God says “Go” and Jonah says “No”.  He does not want to obey because He knows that God is compassionate and might spare the Ninevites if they turn to Him.
 
[God] is gracious and compassionate, slow to anger and abundant in lovingkindness, and one who relents concerning calamity (4:2).  Whoever will call on the name of the LORD will be saved (Rom 10:13; Joel 2:32; Jonah 1:14; 3:8-9).
 
How then will they call on Him in whom they have not believed? How will they believe in Him whom they have not heard? And how will they hear without a preacher?  How will they preach unless they are sent? (Rom 10:14-15a)  Go into all the world and preach the gospel to all creation (Mark 16:15).
 
Messianic Thread
 
Jesus compares His resurrection from the dead to that of Jonah (Matt. 12:38-40; 16:4).  Jonah’s descent into death and ascent to life is a type of the death and resurrection of the Messiah. 
 
Jesus commissions his disciples to go preach the good news of His death and resurrection to all creation (Mark 16:15).  The person who believes will be saved.