Fok, John - Old Testament Survey (B)

Old Testament Survey - Table of Contents
TABLE OF CONTENTS
Chapter
1.
Introduction to the Old Testament
The Pentateuch
2. 3. 4.
Genesis - The Beginnings Exodus and Leviticus - From Egypt to Mt. Sinai Numbers and Deuteronomy - The Wilderness
The Historical Books

5. 6. 7. 8.
Joshua Through Ruth - From Conquest to Rest 1 Samuel, 2 Samuel, 1 Chronicles - The Rise of the Kingdom 1 Kings, 2 Kings, 2 Chronicles - The Collapse of the Kingdom Ezra Through Esther - Restoration and Preservation
The Poetical Books

9. 10. 11. 12. 13.
Job - Why Do Good People Suffer? Psalms - The Hymnbook of Israel Proverbs - The Fear of the LORD Ecclesiastes - Life Is a Broken Record The Song of Solomon - The Greatest of these Is Love
The Prophetical Books

14. 15.
Isaiah Through Lamentations - Before the Captivity Ezekiel and Daniel - Voices From Babylon
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Old Testament Survey - Table of Contents
16. 17.
Jonah Through Zephaniah - Judgment and Restoration Obadiah Through Malachi - Judgment and Hope
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Chapter One
Chapter One - Introduction to the Old Testament
This course is a general survey of the Old Testament. The aim is to give a general and comprehensive picture of each book from Genesis to Malachi. With this in view, the basic goals of the course can be stated as follows: 1. to place each book in its proper historical setting. Background material from history, geography, and archaeology will be used to accomplish this goal; 2. to see the fundamental message of each book and gain a synthetic view of the contents; and 3. to relate the spiritual principles of the books to practical Christian living. The contents of these books should be assimilated as part of our Christian experience. This chapter is divided into the following seven parts: 1. 2. 3. 4. 5. 6. 7. introduction; the value of the survey approach; division of the Old Testament; typology and the Old Testament; dispensations and the Old Testament; the background of the Old Testament; and practical emphasis of the Old Testament.
1. INTRODUCTION Recent discoveries in the ancient Near East have created a resurgence of interest in Old Testament studies. Both the professional scholar and the interested layman have been intrigued by finds such as the uncovering of the Dead Sea Scrolls in musty caves near the Qumran community This is only one instance of scores of new discoveries which shed light on the biblical record. You will notice in works written today on the contents of the Old Testament that there is a radical difference in the approach the authors take. There is a reason for this. The way we approach the Old Testament will be determined by the theological presuppositions we bring to the Word of God. If I accept the thesis that the Old Testament is merely a witness to revelation and a fallible one at that, this will color my treatment of the content of the individual books. But if I take the approach that the Old Testament is an infallible record of God revealing Himself to man, my development will be different. Obviously the latter approach is the one that will be pursued in this course. We need not apologize because this was the attitude Christ and the apostles exhibited toward the Old Testament. They believed it to be an inerrant record of divine truth as passages such as Matthew 1:22-23; 5:17-18; Mark 12:36; and Acts 1:16 clearly show. This first chapter will explore some foundational truths that are related to the Old Testament as a whole. These facts will supply valuable background material that will assist in the study of the contents of the individual books. It would be helpful, first of all, to point out the nature of the survey approach which we will pursue.
2. THE VALUE OF THE SURVEY APPROACH We have all met the new Christian who is eager to study the Word for himself. He is unfamiliar with the books of the Bible but he jumps in enthusiastically anyway and expects great spiritual truths to be unfolded for him automatically. If he happens to pick the Old Testament as his starting point, he often gives up quickly. His futility is heightened as he tries to sort out the numerous details that confront him. He reads of events he cannot understand, of kings he cannot keep straight, and of foreign powers that increase his confusion. The problem is a common one. He has submerged himself in a sea of details and cannot see the over all plan, either of the Old Testament as a whole, or of the individual books. The survey, or synthesis approach as it is sometimes called, attempts to give an overall plan of the individual books of the Bible without getting lost in the minutia. It is the opposite of the analytic approach, which is concerned with a study of the details of the chapters and verses. The difference can be compared to a Rand McNally map of the world and a street map of the city of Chicago. The first map gives the broad outline of the continents and countries so that you can see the world as a whole. The second is concerned with the minute details of an individual city.
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Chapter One
Working from the whole to the parts in a study of the Bible may keep us from getting lost in the "side streets" of the Scriptures and may open our eyes to the main arteries. With this in mind we can begin unfolding the map.
3. DIVISION OF THE OLD TESTAMENT It comes as a shock to the average Bible reader to find that the books of the Old Testament are not placed in chronological order. The order we find in our English Bible, however, is a logical one, as the books are grouped by subject matter (For the order of the books in the Hebrew Bible, see Section 6.6, Chapter 12: The Inerrancy, Canoncity and Interpretation of Scripture, of the course: Systematic Theology). The first seventeen can be roughly classified as history while the last seventeen constitute the prophetic section of the Old Testament. Wedged in between are the five books usually classified as poetical. 39 17 Historical: 5 Poetical: 17 Prophetical:
Genesis - Esther Job - Song of Solomon Isaiah - Malachi 3.1 Historical Books The historical books can be broken down even further. The first five books of the Old Testament are called the Pentateuch or Law. They were all written by the same human author - Moses. The twelve remaining books have no specific title but can be divided into those describing events before the Babylonian captivity and those tracing the history after the captivity. HISTORICAL BOOKS (17) Pentateuch 12 Remaining Law (5) Pre-captivity Post-captivity Written by Moses (9) (3) Joshua 2 Chronicles Ezra - Esther Genesis - Deuteronomy 3.2 Poetical Books These books are so designated because they reflect the main characteristic of Hebrew poetry, parallelism of thought. Each of the five books explores a basic question of life. Job: Why do good people suffer? Psalms: What is worship? Proverbs: What is wisdom? Ecclesiastes: What is the chief good? Song of Solomon: What is love? 3.3 Prophetical Books The prophetical books are normally divided into major and minor prophets. There are five major and twelve minor prophets. Lamentations and Jeremiah are usually placed together because they were written by the same author. Daniel is sometimes placed with the major prophets as well. PROPHETICAL BOOKS (17) MAJOR (5) MINOR (12) Pre-captivity During captivity Pre-captivity During captivity Post-captivity (2) (3) (8) (1) (3) Isaiah Lamentations Hosea Obadiah Haggai
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Jeremiah
Ezekiel Daniel
Joel Amos Jonah Micah Nahum Habakkuk Zephaniah
Zechariah Malachi
3.4 Comparison Between the English Bible and Hebrew Bible The Hebrew Old Testament contains twenty-four books, beginning with Genesis and ending with 2 Chronicles. Though this arrangement of the Old Testament is in only twenty-four books, the subject matter is identical with the thirty-nine book division of our Protestant English Bible. The difference is in the order and division of the arrangement of the books. The reason for this is that the Protestant canon of the Old Testament has been influenced by the Greek translation of the Old Testament, the Septuagint (LXX) made about 250-160 B.C. The Septuagint divided the books of Samuel, Kings, Chronicles and Ezra-Nehemiah each into two, which makes eight instead of four. The Twelve Minor Prophets were divided into twelve, instead of being counted as one book as in the twenty-four book division. This adds fifteen making a total of the thirty-nine books as in the Protestant English Bible. Since the year 1517, modern Hebrew Bibles divided the books into thirty-nine, but kept the three-fold division including the arrangement of the books (Genesis through 2 Chronicles) as in the ancient Hebrew Bible. This twenty-four book division in its three-fold division which became the thirty-nine book division is as follows: 1. The Law known also as the Torah or the Pentateuch (5 books): Genesis, Exodus, Leviticus, Numbers, Deuteronomy 2. The Prophets (originally 8 books, then 21) a. The Former Prophets (originally 4 books, then 6): Joshua, Judges, Samuel (1 & 2), Kings (1 & 2) b. The Latter Prophets (originally 4 books, then 15): Major - Isaiah, Jeremiah, Ezekiel (3 books) & Minor - The 12 (originally 1 book, then 12) 3. The Kethubhim or Writings (originally 11 books, then 13) a. Poetical (3 books): Psalms, Proverbs, Job b. The Rolls (5 books): Song of Solomon, Ruth, Lamentations, Ecclesiastes, Esther c. Historical (originally 3 books, then 5): Daniel, Ezra-Nehemiah (2), Chronicles (1 & 2) See below table for the comparison between the English Bible and Hebrew Bible: (Source: Chronological and Background Charts of the Old Testament, Zondervan Publishing House: Grand Rapids, 1994 Revised and Expanded Edition, p. 12, by John H. Walton)
Comparison Between the English Bible and Hebrew Bible
Chapter One
4. TYPOLOGY AND THE OLD TESTAMENT A "type" has been properly defined as: "A pre-ordained representative relationship which certain persons, events and institutions of the Old Testament bear to corresponding persons, events, and institutions in the New Testament" (Bernard Ramm, Protestant Biblical Interpretation,
Chapter One
Boston: W.A. Wilde company, 1956, pp. 208-209). The New Testament gives ample justification for the use of typology. The discussion of Melchizedek in Hebrews 7 is an example of a person being used as a type. Melchizedek is an Old Testament personage who bears a remarkable similarity and correspondence to Christ. He is both a king and a priest like Christ. Like Christ also, his priesthood is not based on a genealogy. Adam and David are types of Christ as well. The Exodus from Egypt is an instance of an event serving as a type. Just as Israel was redeemed from bondage by the power of God, in the same way we are redeemed from sin. The event bears an obvious correspondence and analogy with our salvation. The sacrifices of Leviticus 1-5 are an instance of an institution which constitutes a type. The parallel between the shedding of the blood of the animal and the shedding of the blood of Christ is clearly seen in Hebrews 9. It is obvious that these similarities are more than accidental. They are divinely intended illustrations of spiritual truth. As we proceed through the Old Testament, we will study the typology where there is an obvious relationship with a New Testament truth.
5. DISPENSATIONS AND THE OLD TESTAMENT A basic understanding of the dispensational structure of the Old Testament is helpful if we are to place the books in their proper perspective. A "dispensation" has been defined as: "A distinguishable economy in the outworking of God's purpose" (Charles Ryrie, Dispensationalism Today, Chicago: Moody Press, 1965, p. 29). Marking out certain dispensations is merely a recognition that God's economy or method of operation is not always the same. God operates under a different economy today. For examples: 1. We are not required to bring animal sacrifices to a tabernacle today. 2. We do not live under the edict concerning the tree in the midst of the garden. Not all are agreed as to the number of dispensations found in the Bible but most dispensationalists accept seven or eight. Five of these are in the Old Testament.
Division of Time or Dispensations

(Note: Please note that the years given in below table are for reference only and therefore should not be dogmatically held.) Dispensations / Ages Innocence Conscience Human Government Covenant / Promise Law Grace Tribulation Millennium
Beginning Years 4??? BC 4??? BC 2485 BC 2055 BC 1625 BC AD 32 AD ???? AD ????+7
Historical / Future Periods Adam and Eve Adam to Noah Noah to Abraham Abraham to Moses Moses to Christ The Church Age Seven Years, Still Future One Thousand Years, Still Future
Biblical References Genesis 1-3 Genesis 4-8 Genesis 9-11 Genesis 12 - Exodus 19 Exodus 20 - End of Old Testament Acts 2 Daniel 9:27; Revelation 11:2; 13:5 Revelation 20:4
Testaments
Old New
It is sufficient to note here that in a dispensation God tests man concerning some facet of His revealed will. The inevitable result is failure in man's part. A dispensation is not a way of salvation. As we shall see in our study of the Old Testament, the method of salvation is the same in any dispensation. The basis is always the cross, although the extent of revelation man is given to believe may vary from dispensation to dispensation
Chapter One
(i.e. this is called progressive revelation). A summary of the character of dispensationalism and the uniqueness of each dispensation can be found in Section 7, Chapter 1: Introduction to Systematic Theology, Course: Systematic Theology. A detailed study of dispensationalism will be found in the book by Dr. Charles Ryrie (Charles Ryrie, Dispensationalism Today, Chicago: Moody Press, 1965).
6. THE BACKGROUND OF THE OLD TESTAMENT Unlike the New Testament which encompasses a brief span of a century the Old Testament covers events spanning well over 4,000 years. The writing of the Old Testament books covers approximately one thousand years. During this period four Gentile world powers appeared on the horizon and left their mark on Israel's history. The four Gentile world powers are as follows: 1. 2. 3. 4. Egypt; Assyria; Babylon; and Persia.
6.1 The Call of Abraham and Jacob Around 2000 B.C. God spoke to Abraham and he left his home in Ur and entered Canaan. The book of Genesis records the life of the patriarchs in this land. In the closing chapters of the book the world power of Egypt comes into view, as the providential hand of God leads the family of Jacob to the land of Egypt where they are preserved and protected for four hundred years. God used this period to weld and increase this little family into a nation and prepare them for the Exodus. 6.2 The Exodus and the Law of Moses The gracious treatment that characterized the Egyptians when Jacob and his family entered that land soon changed when a new dynasty arose. The opening chapter of Exodus describes the slavery and oppressive conditions that resulted. In this setting God prepares Moses to lead the children out of the bondage of Egypt and through the Red Sea. From here they are guided to Mount Sinai where God entrusts this young nation with the law and the Tabernacle. 6.3 The Conquest of Canaan by the Judges Forty years of wandering in the wilderness of the Sinai peninsula is climaxed by the return of the nation to Canaan. The wresting of the land from the inhabitants under the military leadership of Joshua is quickly followed by a period of spiritual degeneration under the rule of the judges. 6.4 The Israelite Kingdoms (Pre-captivity) The incompetence of many of the judges led to the period of monarchy with each of Israel's first three kings reigning for a period of forty years. When David succeeded Saul he was able to build the Israelite nation into a world power. When Solomon succeeded to the throne, however, he weakened the kingdom through heavy taxation and the kingdom divided in 931 B.C., shortly after his death. This created a dual kingdom with two thrones and two capitals, Samaria in the north and Jerusalem in the south. Such a condition existed until 722 B.C. when the Northern Kingdom was annexed by the second great Gentile world power of the Old Testament period, Assyria. This left the Southern Kingdom of Judah intact until 586 B.C. when the next world power, the Babylonians, destroyed Jerusalem and carried thousands of Jews into captivity. 6.5 The Restoration (Post-captivity) The captivity ended in 536 B.C. when the Persian ruler Cyrus allowed the Jews to return to their own land. This period, often called the Restoration, saw the Jews under the leadership of men like Ezra rebuild the Temple and walls of the city. This period brought the Old Testament to a close around 400 B.C. The historical background of the Old Testament is illustrated in below chart:
Chapter One
(Source: Jensen's Bible Study Charts, Moody Press, 1981 Edition)
Old Testament History
7. PRACTICAL EMPHASIS OF THE OLD TESTAMENT The final chapter of Luke's gospel pictures two discouraged disciples leaving Jerusalem. As they walk along the road to Emmaus, the risen Christ joins them and engages them in conversation. As they relate the events surrounding the crucifixion, the Lord directs them to the Old Testament Scriptures. Luke 24:27 states: "And beginning from Moses and from all the prophets, he interpreted to them in all the Scriptures the things concerning himself." The Lord gave these two disciples a course in Old Testament survey. As he expounded these truths to them their hearts burned within them (Luke 24:32). This significant incident reveals some guidelines for us as we study the Old Testament in survey fashion. First, it tells us that Christ is the integrating factor in all of the Old Testament. In "all the Scriptures" He revealed Himself to these disciples. The rationalistic approach to the Old Testament would completely discredit such an emphasis. However, we must take it into consideration as we move through each book. The person and work of Christ are stamped on the pages of the Old Testament. The second observation is that a study of the Old Testament met their personal needs. They were worried and disappointed. The Old Testament Scriptures warmed their hearts and changed their attitude to one of joy. They rose up "that very hour" (Luke 24:33) and shared the truth they had learned. As we study this course it is our desire to master the content of each individual book. We must also be able to place it in the proper historical framework. But there must be more than that. It should be our prayer that the truths of the Bible will change us as we study it. 1 Corinthians 10:11 and Romans 15:4 remind us that the Old Testament is written for our admonition and learning. It is designed to give us patience, comfort, and hope. We need to remember that it is more than a book of ancient history. It is truth that will change lives.
Chapter One
8. REFERENCES AND RECOMMENDATION FOR FURTHER STUDY 1. Chronological and Background Charts of the Old Testament, Zondervan Publishing House: Grand Rapids, 1994 Revised and Expanded Edition, by John H. Walton. 2. Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, by Irving L. Jensen. 3. Exploring the Scriptures, Chicago: Moody Press, 1981 Paperback Edition, by John Phillips.
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Chapter Two
Chapter Two - Genesis - The Beginnings
At the end of this chapter the student should be able to: 1. 2. 3. 4. discuss the importance of the Pentateuch; describe the major events (Creation, Fall, Flood, etc.) in Genesis 1-11; summarize some of the theories associated with those events; and explain the significance of the four key patriarchs: Abraham, Isaac, Jacob and Joseph.
This chapter is divided into the following four major parts: 1. 2. 3. 4. the Pentateuch; Genesis 1-11; Genesis 12-50; and useful background information.
1. PENTATEUCH 1.1 Importance The Pentateuch (the first five books of the Old Testament - Genesis, Exodus, Leviticus, Numbers and Deuteronomy) covers the period from the creation of the universe to the death of Moses. It is difficult to ascertain how much time is involved due to the problem of constructing any chronological scheme prior to Genesis 12. Still, it is certain that the Pentateuch does embrace more time than all the rest of the Bible. The Pentateuch is foundational in other respects as well, which can easily be seen by a brief review of its contents, including: 1. Doctrinally, the great themes of the Bible are found here in embryo form. 2. The dispensational significance is seen in that five of the seven or eight dispensations of the Bible are found here. 3. The most important covenants of the Old Testament, the Abrahamic and the Mosaic, are likewise introduced in the Pentateuch. 4. Historically, it forms the indispensable link between the primeval era and the origin of Israel's history. 1.2 Authorship The authorship of the Pentateuch has traditionally been ascribed to Moses. 1.2.1 Higher Criticism About 1875, German critics, especially Julius Wellhausen argued that the Pentateuch is not the work of a single author. It is considered, rather, to be a compilation of a number of documents, which have supposedly been woven together into a single narrative during the course of the centuries, giving us the Pentateuch as we know it today. The documentary sources from which the Pentateuch emerged are often designated by the letters J, E, D and P. The main argument used to support these different sources is that these supposed writers had different theological outlooks and ordinarily used different names for God. This theory is also known as "Higher Criticism" claims that: 1. 2. 3. 4. J stands for the Jehovist who used the name Jehovah in his writings about 850 B.C.; E is the Elohist who wrote about 750 B.C.; D is the Deuteronomist who wrote around 621 B.C. in the reign of Josiah; and P stands for the priestly code and supposedly represents a date of around 570 B.C.
The priestly writer especially interested in the sacrifice and priestly ritual. According to the theory these men were more like editors who took fragments of material already in existence and incorporated them into their writings. Their writings in turn found their way into the Pentateuch. The Pentateuch, then, would be the product of several men covering a period of several centuries. According to these critics, the documents J, E, D and P were written a thousand years after Moses' death. 1.2.2 Fallacy of the Higher Criticism We can explain the differences the unbelieving higher critics have found between documents J, E, D, and P, and answer the arguments they use as follows: 1. Moses, not two other authors, used different names for God to reveal various characteristics of God. Jehovah means the eternal, self-existent One and Elohim means the strong and majestic One. 2. The so-called J, E, D and P documents are so interwoven that it is impossible to separate them without producing gaps between them or overlapping sections.
Chapter Two
3. The vocabulary (choice of words) and writing style are different in the sections because the subjects Moses wrote about were different, not because the sections had different authors. 4. Archaeological discoveries have demonstrated the historical accuracy of the Pentateuch and have brought to light customs practiced in the second millennium B.C. that were not practiced in the first millennium B.C. How, then, would an author have known of these customs (e.g. the double portion going to the oldest son, the sale of a birthright, the validity of an oral will; cf. Genesis 48:17-20) unless he had lived during that earlier period? Undoubtedly, Moses had both oral and written records of early history, which he used under the guidance of the Holy Spirit to write about events that antedated his own life. Naturally, someone else (i.e. Joshua) must have written the account of Moses' death (Deuteronomy 34). 5. Aside from any internal inconsistencies in this theory (which are numerous), the New Testament clearly teaches the Mosaic origin of these books. Compare such references as Matthew 19:8; John 5:46-47; 7:19; Acts 3:22; and Romans 10:5. It is not just a case of determining the sources of these Old Testament books. It is a case of denying the authority of Christ and the early church as well, if we accept the critical theory. For further information on the archaeological discoveries, please study Chapter 4 of the course: Apologetics. For further information on the reliability of the Old Testament, please study Chapter 3 of the course: Apologetics and Chapter 12 of the course: Systematic Theology. For a more detailed analysis and critique of the documentary hypothesis, see Gleason L. Archer, Jr., A Survey of Old Testament Introduction, Chapters 6-13, Chicago: Moody Press, 1964 Edition. 1.3 Historicity It is also a common practice today to treat many of the narratives in the Pentateuch not as ordinary history but as "myth." A myth in current theological usage is a literary device that is designed to convey a theological truth. The Fall of man in the Garden would be a good example of this. The account of the Garden of Eden is not to be taken as history in the generally accepted use of the term, but as a very significant narrative which God can use to teach some basic theological truths. It is evident, of course, that the Bible does use literary devices such as parables, which are not historical in nature and yet which do convey spiritual truths. A parable, however, is always clearly designated as such and there is no such designation in passages like Genesis 3. The Fall of man is written not as a parable or myth but as history. And once again there is the use that the New Testament makes of the Old. Paul, in Romans 5, treats Adam as a historical figure just like Christ and not as some mythological entity. He refers to the Fall in 2 Corinthians 11:3 as a historical happening. Christ likewise treats the creation account, the Flood, and the story of Lot as history (Matthew 19:4; Luke 17:26-29). The historical accuracy of these books will, therefore, be assumed as we continue our study.
2. GENESIS 1-11 A basic division is ordinarily made in Genesis at the end of chapter 11. Prior to chapter 12, God's dealings are with all men indiscriminately. In chapter 12, God chooses one man, Abraham, and on the basis of certain unconditional promises He makes to him, He deals with him in a unique way from this point on. From Abraham the nation Israel emerges. The first eleven chapters center around four great events. Chapters 12-0 deal mainly with four great individuals. 1 - 11 12 - 50 GOD DEALING WITH ALL MEN GOD DEALING WITH ISRAEL Four Great Events: Four Great Individuals: Creation Abraham Isaac Fall Jacob Flood Babel Joseph The key to understanding Genesis is the Abrahamic covenant. In chapter 12, God makes certain unconditional promises to Abraham which are ratified officially in chapter 15. The Abrahamic covenant is a grace covenant in that God does it all. Included in the covenant are certain promises God makes to Israel as well as the prediction of a coming Messiah. Chapters 1-11 are designed to show the necessity for such a covenant. Twice in the first part of Genesis God places man in ideal surroundings - first in the Garden and then in a purged earth after the Flood. Both times man fails God. The first situation results in the Fall of chapter 3, which leads to a murder in chapter 4 and culminates in extreme wickedness in chapter 6. After the Flood we see man in an ideal environment once more, but chapter 9 ends with Noah in a drunken stupor, and chapter 11 is a further demonstration of man's rebellion in the Tower of Babel. The point is clear. Man by himself will inevitably rebel against God and assert his independence. If the human race is to survive, God must intervene. God does intervene with the Abrahamic covenant in chapter 12 and following. The last half of Genesis shows God taking the initiative and providing the Abrahamic covenant. The fulfillment of the promises are not up to man but depend on God Himself. Chapters 12-50 show how these promises are protected and fulfilled (in part at least) by God. Our concern in this part of lesson one is with the first part of the book, chapters 1-11. 1 - 11 12 - 50 GOD PREPARING FOR THE ABRAHAMIC COVENANT GOD PRESERVING THE ABRAHAMIC COVENANT The Failure of Man The Faithfulness of God 2.1 The Creation of the World (1-2) The creation account occurs twice in these chapters, which are designed to supplement rather than contradict one another. Chapter 1 gives a chronological day-by-day outline of the creative week. Chapter 2 amplifies certain aspects of the account of chapter 1, namely, the creation of man. 2.1.1 The chronological account (1:1-2:4) In verse 1 the account begins with a description of the entire universe: "the heavens and the earth." In this simple statement God designates not only our solar system, but all of the galaxies, constellations, and super-constellations which lie beyond it. Hebrews 11:3 tells us that this act of creation was performed out of nothing and did not involve pre-existing materials. In verse 2 and following the description is focused on the earth. Three descriptive phrases are used to depict it as it was when God began the creative process. It was (1) without form and (2) void. The words used here mean "unformed" and "uninhabited" and do not of necessity imply anything of a catastrophic nature. (3) Darkness was on the face of the deep. It was upon this condition that the Spirit of God moved to create order.
Chapter Two
The verses that follow show how God took the earth as it was in this unformed state and made it into a habitable planet. The first three days parallel the following three days in many ways. The first three are days of formation and separation. The following three days show how the earth was populated. DAYS OF FORMATION DAYS 1 - 3 1. Light 2. Water Divided 3. Land Appears Plant Life DAYS OF POPULATION DAYS 4 - 6 4. Light Bearers 5. Water and Air Populated 6. Land Animals, Man Created
2.1.2 The meaning of the word "kind" The phrase "after its kind" occurs repeatedly in chapter 1 (1:11-12, 21, 24-25) and shows that God has set certain boundaries upon His creative work. It would thus preclude an evolutionary scheme which taught that man evolved from some lower form of life. The word "kind" would allow for variation within the groups, but would prohibit a scheme where life evolved from sea creatures to land animals and ultimately to man. The biblical usage of the term (cf. Leviticus 11:16, for example) shows that it should not be equated with the term "species" as that term is ordinarily used by biologists. The term "kind" is broader and might embrace many species. (See John Klotz, Genes, Genesis, and Evolution, Chapter 3, St. Louis: Concordia Publishing House, 1955. Klotz shows that biologists themselves are not agreed on a uniform definition of the word "species.") 2.1.3 The supplementary account (2:5-25) The account of creation in chapter 2 gives details which supplement chapter 1 and prepare for chapter 3. Man is the focal point of interest. In addition to a description of how he was created we are told of his: 1. new home (2:4-17); and 2. new helper (2:18-25). Man is put in the garden and is placed under one prohibition - he is not to eat of the tree of the knowledge of good and evil. God then makes "a help meet for him" (2:18). The word "meet" carries the concept of answering to, complementing, or filling up what is lacking in the other partner. These final verses of chapter 2 reveal several concepts concerning the marriage relationship: 1. The role of the sexes is carefully distinguished by the term mentioned above. Man's role is distinct from that of woman. 2. Man is incomplete without woman. Woman makes up what is lacking in man. She is his complement in somewhat the same way that two pieces of a jigsaw puzzle fit to gether. 3. The verses show the unique nature of the marriage relationship. The two are to be "one flesh." 4. Sex is not sinful in itself but is to be the normal relationship for a man and woman joined in marriage. 2.1.4 Relationship between the six creative days and the age of the world From a superficial reading of Genesis 1, the impression would seem to be that the entire creative process took place in six twenty-four-hour days. If this was the true intent of the Hebrew author, this seems to run counter to modern scientific research, which suggests that the planet Earth was created several billion years ago. In the nineteenth century the chief evidence for this extreme antiquity was found in the rate at which sediment is deposited by water action in modern times. This, of course, is valid only upon a uniformitarian hypothesis, that is, that natural forces have been operating through the processes of erosion, sedimentation, and magnatic (or volcanic) action in just the same manner and at the same rate, throughout all preceding ages as they do now. Uniformitarianism has been vigorously challenged by many authorities on account of the evidence of violent twisting and tilting and thermodynamic metamorphism exhibited in many mountainous, or once mountainous, regions. One important point that is that terrific forces surpassing anything now known (and therefore impossible to estimate as to length of time) have disturbed the earth's surface on a scale and at a rate altogether different from what is observable today. Estimates of time based upon present-day geologic processes are therefore quite valueless (for further information, see Harold W. Clark, New Diluvialism, Angwin, Calif.: Science Publications, 1946, pp. 12-13). Certain theories now need to be discussed which are related to the creative week, including: 1. 2. 3. 4. the gap theory; the day-age theory; the solar-day theory; and other theories.
2.1.4.1 The gap theory The gap theory concerns the relationship of Genesis 1:1 to 1:2. Adherents of this position hold that a long period of time, or a "gap," exists between these verses. The thesis is that God's perfect earth of verse 1 was the scene of a catastrophe. The reason usually given for such a catastrophe is the fall of Satan (Isaiah 14:12-20). (For further information, see J. Sidlow Baxter, Exploring the Book, I, pp. 34-36, Grand Rapids: Zondervan Publishing House, 1960) Gap theorists contend that the Hebrew words used in the first two verses of Genesis 1 allow for an indefinite lapse of time between an original creation and a subsequent condition in which the earth became "without form and void." Some who accept this theory suggest that the verb translated "was" (1:2) may be translated "became," permitting this interpretation. Isaiah 45:18 and Jeremiah 4:23-25 are cited to support this view. While the Bible may allow for such a gap in the creation process, certain problems are faced by this theory: 1. The gap is nowhere mentioned in Scripture and is thus based entirely on human interpretation. 2. The Hebrew construction of verses 1 and 2 links the two together in a circumstantial clause.
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3. Though some claim that the word "was" in verse 2 should be translated "became," there is little linguistic support for such a proposal. 4. The terminology of verse 2 does not imply a "catastrophe." The creative work is incomplete at this point, but the language does not necessitate a ruined earth. The words "without form and void" simply describe an unformed, un inhabited earth. 5. If such a gap did exist, there is no biblical reason to suggest that it extended through vast geologic ages. It might have been a very brief period of time. 6. We cannot automatically assume that fossils were formed during a gap or indefinite period. Genesis 1 indicates that animals and plants were not created until the third, fifth, and sixth days, which follow later in the creation record. Some gap theorists attempt to place the entire fossil record in the gap. 2.1.4.2 The day-age theory Some Bible students have suggested that the word "day" in Genesis 1 refers to a vast period of geologic time during which God performed the work of creation. The "day-age" theory purports that the six days of creation represent six vast periods or "ages" of time. Those who accept this theory believe the earth's age to be up to four or five billion years. They hold that extended periods of fossil formation occurred during these long "day-ages," and they believe that Adam and Eve were formed a million or more years ago. (For further information, see S. Maxwell Coder and George F. Howe, "Studies on Science and Bible," in Science Asks - God Answers, pp. 84-86, Chicago: Moody Bible Institute Correspondence School, 1966) However, the "day-age" theory has the following weaknesses: 1. Although the word "day" (yom) is sometimes used in the Hebrew to indicate a longer period than the solar day it generally indicates a twenty-four hour period when it is associated with a numeral ("first" day, "second" day). 2. The use of the terms "evening" and "morning" would lend credence to the twenty-four hour interpretation. The words would seem to indicate that these were genuine days of earth's rotation in relation to a light source, rather than indefinite ages of time. 3. It appears evident that the word "day" stands for a twenty-four hour period when the act of creation is described elsewhere in Scripture, "For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested on the seventh day: wherefore the Lord blessed the sabbath day and hallowed it" (Exodus 20:11). 2.1.4.3 The solar day theory Finally, many interpret the six days as literal days. The term "literal day" refers to the time for one rotation of the earth on its axis, today approx. 24 hours, resulting in a day / night sequence. But according to Genesis 1, whereas light and the day / night cycle were created on day one, the sun wasn't created until day four, so there was no sun during the first three days. In Scripture, however, there is no differentiation between the length of the first three days and the last three, and the entire week is referred to as being "6 days" long, followed by a day of rest. According to the Scripture, God Himself is the source of light (John 1:1-14; Revelation 21:23; 22:5, 16). He can provide temporary light energy to the universe in the first 3 days of creation. The seemingly long geological ages are a problem with this position. Several solutions are suggested: 1. Creation scientists showed that the age of the earth is less than 20 thousand years (i.e. the earth is very young). 2. The universal flood, known as the Genesis Flood, had major effects on the topography of the earth (Genesis 7-8). 3. There are gaps in the early genealogies of Genesis, and therefore creation should be considered to have occurred much before 4000 BC. 4. Since God created man with the appearance of age (Adam was created full-grown), He may also have created the earth with the appearance of age. 5. The interdependence of the created earth conditions. Personally, I prefer this theory. 2.1.4.4 Other theories Other creation theories are summarized in below table: (Source: Chronological and Background Charts of the Old Testament, Zondervan Publishing House: Grand Rapids, 1994 Revised and Expanded Edition, p. 97, by John H. Walton)
Creation Theories
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2.1.4.5 Conclusion While there is no question that God could have created the earth in individual ages if He had so willed, it seems best to explain the "days" of creation as twenty-four hour periods. For further discussion on the various creation theories, please study Chapter 6 and Chapter 7 of the course: Apologetics and Section 4, Chapter 16, of the course: Systematic Theology. 2.1.5 Biblical creationism verse evolutionism More fundamental an issue than the length of the creative days is the question of the fact of divine creation as over against such competing theories of origin as Darwinian evolution. As formulated by Charles Darwin in his Origin of Species (1859), evolution sought to explain the origin of biological species by natural selection rather than by God's design. That is to say, the process by which plants and animals developed was not governed by any divine intelligence, but rather according to a completely mechanical principle: the survival of the fittest. As the reproductive cycle progresses, taught Darwin, the following generation shows slight variations from the generation preceding. Over a long period of time, after hundreds and thousands of generations, some of these variations become more or less fixed characteristics which are passed on to the descendants. These new characteristics contribute to the formation of varieties or subspecies, and finally to the emergence of new species. Those characteristics which enabled their possessors to compete more successfully in the ceaseless struggle with their environment insured their survival. Hence only those that were fittest to survive were perpetuated and became a successful species. Thus the lower and simpler gradually became more advanced and complex, until finally Homo sapiens (i.e. human beings) appeared as the climactic product of natural selection. As to the most fundamental question of all, the origin of matter itself, and the related question as to the origin of the earliest form of life to appear in the primeval ooze, Darwin had no answer to give. Yet there remained no objective basis at all for the moral law or for spiritual values beyond materialistic considerations of survival, the survival of "the fittest." Furthermore, the Darwinian theory left no room for any meaningful divine in the process of "creation"; except for the supplying of primeval raw material, there really was no creation but only development according to natural selection. But we must ask who or what determined the selective process?! This represented almost a total contradiction of Genesis 1. It will be sufficient to point out a few areas in which Darwin's theory not seem to square with the evidence. We shall treat these weaknesses under the following six headings: 1. 2. 3. 4. 5. 6. comparative anatomy; vestigial organs; embryology; bio-chemistry; paleontology; and genetics.
2.1.5.1 Comparative anatomy There are marked similarities between the anatomy of man and that of the higher vertebrata. This, it is suggested, points to the evolution of man from animal. However, if man and animals partake of the same food, same air, and have the same environment as other
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creatures, should not the lungs, digestive tract, skin, eyes, and so forth, be similar? Further, similarity in anatomy suggests a common Creator (i.e. the God), not one creature springing from another. Two symphonies by one composer might be expected to have some marked similarities. 2.1.5.2 Vestigial organs These are organs, like the the pituitary gland, the thymus gland, the pineal gland, the tonsils, the appendix, and the coccyx, or tailbone, which, according to the evolutionist, were useful to our supposedly more primitive ancestors but now become functionally useless. After a century of medical research, we now know that all of these structures have an important function in man, and, in fact, without many of them, we cannot live. The pituitary, thymus, and pineal glands are vital to our existence. The tonsils and the appendix are now known to be, among other things, important disease-fighting organs. The tailbone serves to anchor certain pelvic muscles. You cannot sit comfortably without it, and it protects the end of the spinal column. In a scientific journal, not long ago, an evolutionist published an article in which he declared that supposed vestigial organs offer no support for evolution. Just because we do not as yet understand fully the use of these various organs, we should not question the wisdom of the Creator who put them there. 2.1.5.3 Embryology The evolutionists argue that the human fetus develops through various stages which are parallel to the alleged evolutionary process, from a one-celled organism to an adult species. But a close study of the human fetus reveals that there are too many dissimilarities to supposed parallels in the worm, fish, tail, and hair stages. Further, developments are often the reverse of what is alleged. The earthworm has circulation, but no heart, and it is therefore advanced that circulation must have come before the heart. However, in the human fetus, the heart develops first, then the circulation. The so-called gill slits were at one time assumed to be rudimentary gills, but have more recently been found to be simply a groove between two parallel blood vessels (Davidheiser, Evolution and Christian Faith, pp. 240-254). Furthermore, in the human embryo, the tongue develops before the teeth, the heart before the blood vessels, and the brain before the nerve cords. This is the opposite order that would be expected if the embryo were repeating the supposed evolutionary process. Just recently, an instrument has been developed called a fetoscope, which can be inserted into the mother's uterus to observe and photograph the embryo as it develops. Using this instrument, scientists discovered that at every stage of its development, the human embryo is totally human. God has programmed the embryo of each creature to start out as a single cell, and to develop into a new-born creature completely prepared to survive and thrive in the world into which it is born. 2.1.5.4 Bio-chemistry Living organisms are all similar in their bio-chemical makeup. This is to be expected because the various life systems all depends on the same or similar acids, proteins, etc. Again, similarity in bio-chemistry suggests a common Creator (i.e. the God). 2.1.5.5 Paleontology The study of fossils is used to defend evolution. Evidence for various kinds of life is found in the various rock strata, from the pre-cambrian period on. The evolutionist seeks to find evidence of continuity between, for example, man and beast, fish and fowl, and reptile and fish. However, in the study of fossils there is as much evidence for discontinuity as for continuity. There has been found no link between man and monkey. The Bible says that there is a flesh of man and a flesh of beast (1 Corinthians 15:39). The evolutionist cannot provide the link and the Bible does not allow for such a link. 2.1.5.6 Genetics New forms of plants and animals have supposedly been seen to arise suddenly in nature, suggesting the emergent evolution, or sudden changes whereby new life forms have appeared. This is the study of heredity and variations among related organisms. And is this not an argument for evolution? DNA research is one of the latest arguments demonstrating the impossibility that any new life forms could be established by chance. The laws of Mendel still govern the variations and possibilities afforded by genes and chromosomes within each life form. It bears repeating that in no way does DNA research demonstrate the possibility of going from one life form to a higher one in any sudden change. It is readily acknowledged that mutations do take place, but they will not turn a monkey into a man. Further, some types of changes tend to make the organism less well suited for its environment, thereby threatening its very survival. As we know that some diseases are caused by mutation of genes. Finally, after generations of testing with the fruit fly, there have been no transmutations. There has not been, nor can there be, any crossing over of the "kinds" of Genesis 1. Man is a special species, he did not come from the beast. 2.1.5.7 Conclusion In Darwin's generation it was confidently expected that more extended geological and biological research in subsequent decades would uncover the transitional forms of life which would bridge the gap between the various orders and phyla. But most twentieth-century scientists have completely despaired of this search. The Darwinian theory of evolution is now abandoned by most foremost scientists today. Evolution as a philosophy of world view really involves an outright denial of spiritual reality even as it rejects the existence of a personal God. In view of such factors as these, it seems a very dubious procedure for a convinced Christian who means to be loyal to the authority of Scripture to acknowledge himself an evolutionist. For a Christian, there is no alternative to identifying natural selection with divine selection. For further discussion on the fallacies of the theory of evolution, please study Chapter 6 and Chapter 9 of the course: Apologetics and Chapter 6, of the course: Systematic Theology. 2.1.6 The antiquity of the human race While no dates are given in the Bible for the creation of Adam, the genealogical tables from Adam to Christ (see Matthew 1:1-17; Luke 3:23-38; Genesis 5:3-31; 11:10-32) would lead us to believe that the origin of man took place between 4000 BC and 8000 BC. Archbishop Ussher (AD 1581 - 1656) worked out a series of dates from the genealogies in the Bible and concluded that the world was created in 4004 BC (Note: The chronology calculated by Archbishop Ussher which is found in many English Bibles is not a part of the original text, should be treated as a reference instead of the Word of God.). Since the first discoveries of the fossils and artifacts of prehistoric man back in the 1850s, the antiquity of the human race has provided a problem of reconciliation with the Genesis record. According to modern estimates the so-called Swanscombe man (found in Kent, England), the Pithecanthropus (found in Java) and the Sinanthropus (found in Peking, China) lived anywhere from 200,000 to 500,000 years ago. The radiocarbon analysis of the more recent find indicates strongly an age of at least 50,000 years. There are three solutions proposed by Bible scholars in order to solve this problem, they are: 1. They were pre-Adamic human-like creatures;
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2. They were human beings other than Adam's line; and 3. The dating estimates were based upon faulty methodology and misinterpretation. 2.1.6.1 Pre-Adamic human-like creatures Evolutionists point to fossil human-like beings as evidence of evolution. Some explain this fossil evidence by saying that a race of creatures existed before Adam was created. Between Genesis 1:1 and 1:2, the theory goes, there was a gap of time during which a great catastrophe destroyed the world. These creatures, created in 1:1, became extinct or were destroyed during the gap between 1:1 and 1:2. This time span is considered to be quite large (millions of years) and is also reputed to encompass the so-called "geologic ages." Proponents of this theory also postulate that a cataclysmic judgment was pronounced upon the earth during this period as the result of the fall of Lucifer (Satan) and that the ensuing verses of Genesis chapter 1 describe a re-creation of the earth from a chaotic state and not an initial creative effort on the part of God. This theory can be traced back to the 19th century when the new discipline of geology was breaking upon the scientific scene. Theologians were in no intellectual position to argue, from a scientific basis, the claims of the geologists that the processes responsible for the formation of the surface features of the earth were occurring at almost imperceptibly slow rates as they had always done in the past (the principle of uniformity). Rather than accept the accusation that the Biblical record was no longer valid in the light of "scientific" claims, they chose to accommodate the Scriptural presentation to these new geological theories. A place had to be found for the vast ages of the past, the most accommodating place was between the two aforementioned verses of Genesis. Creation as we know it began with Genesis 1:2. Its "gap" creates a problem with Romans 5:12 which teaches that death entered the world with Adam, not before. Added to this are the claims of 1 Corinthians 15:21,22 that by "man came death" and "as in Adam all die." It is seen from these Scriptures that death on the earth did not precede Adam's sin, but resulted from it. To insist that anything died prior to the judgment passed upon Adam is to be in contradiction with these passages in Romans and Corinthians. 2.1.6.2 Human beings other than Adam's line The proposal is that Adam was not the first man created by God. Adam was merely the first man created by God during the re-creation (or renovated) week as recorded in the book of Genesis Chapters 1-2. In other words, before the earth was re-created or renovated, there were human beings existing in the earth. Proponents of this solution claim that it not only solves the problem of the antiquity of the human race, but also it explains the source of wives for the descendants of Adam. But the clear implication of Genesis 1:26 is that God was creating a qualitatively different being when he made Adam (for note that the word rendered "man" in Genesis is the Hebrew 'Adam), a being who was uniquely fashioned in the image of God. Only Adam and his descendants were infused with the breath of God and a spiritual nature corresponding to God Himself. Romans 5:12-21 demands that all mankind subsequent to Adam's time, at least, must have been literally descended from him, since he entered into covenant relationship with God as the representative of the entire race of man. This indicates that there could have been no true genetic relationship between Adam (the first man created in the image of God) and the human-like creatures (such as: Cro-Magnon, Swanscombe, Pithecanthropus and the Sinanthropus). However close the skeletal structure of the Cro-Magnon man (for example) may have been to Homo sapiens. Adam, then, was the first man created in the spiritual image of God, according to Genesis 1:26-27. 2.1.6.3 Dating estimates were based upon faulty methodology and misinterpretation Recent research prove that all of these dating estimates were based upon faulty methodology and it may conceivably be that these earlier anthropoids will have to be dated as much more recent (Leakey, National Geographic, Chapter 15, n. 12, October 1961). But what do recent scientific facts tell us? They declare that our planet is only a few thousand years old. The common problems of all radioactive dating methods are as follows: 1. G.T. Emery discovered that long half-life radioactive elements do not have consistent half-lives! This would be like having a clock, with one "sixty minutes" actually eight minutes long, with another two days in duration. 2. F.B. Jeaneman noted that just one catastrophe, such as a worldwide flood, would throw all the dating clocks off. Immense contamination of all radioactive sources would occur; there would be major shifting of rock pressure and reversals in earth's magnetic core. 3. All aside from contamination and other problems, everything hinges on unchanging decay rates. But H.C. Dudley noted five ways they could change. Dudley actually changed the decay rates of 14 different radioisotopes by means of pressure, temperature, electric and magnetic fields, and stress in molecular layers. He also cited research by Westinghouse laboratories which changed the rates simply by placing inactive iron next to radioactive lead. (Note: For the latest scientific evidences which prove that the earth is actually very young, please study Section 5 of Chapter 7 of the course: Apologetics.) Evolutionists believe that humans evolved from ape-like creatures, beginning millions of years ago. Evolutionists' faith in their theory makes it necessary for them to believe that a tooth, or a piece of a skull, or a jawbone, or some other fossil bone came from a creature partway between ape and man. When a person believes in something very strongly, he pays little attention to things that contradict what he believes. Often times they are certain they have found evidence that a fossil is from a creature partway between an ape and a human, but they are badly mistaken. Let us look at some examples of the misinterpretation of fossil bones: I) The Piltdown hoax In 1912, Charles Dawson, discovered a few fragments of a jawbone and pieces of a skull in a gravel pit near Piltdown, England. The jawbone appeared to be quite ape-like, but the teeth and the skull appeared to be quite human-like. Dawson and the English scientists with whom he consulted were certain that all of these fossil bones were from a single individual - a creature combining human-like and ape-like features. They declared that these fossils were from a creature intermediate between ape and man that existed 500,000 years ago. This creature became known as the famous Piltdown Man. But in 1950, it was shown that Piltdown Man was a hoax - a fake! Someone had taken the jawbone of an ape and the skull of a modern human, treated them with chemicals to make them look old, filed the teeth with a file to make them look human-like instead of apelike, planted the "fossil" bones in the gravel pit, and fooled the world's greatest experts! II) The Neanderthal man In 1860, the first few fossil fragments of Neanderthal Man were found in the Neanderthal Valley, in Germany. The Neanderthal people manufactured tools and weapons, and they buried their dead just like modern-day people. Furthermore, their brains were somewhat larger than those of modern-day humans. All of this indicated that they were fully human, Homo sapiens. They did, in some ways, however, appear to be rather primitive. Their skulls were flatter than ours, some of them had rather heavy eyebrow ridges, and the skeleton in France appeared to be hunched over, as if Neanderthal Man did not walk completely upright like you and I. Based on these findings, the Neanderthal people were declared, by evolutionists, to be subhuman ancestors of man. A famous anatomist, Dr. Rudolph Virchow, declared that the primitive features of the Neanderthal people were not due to the fact that these people were subhuman, but were due to diseases, or pathological conditions. He pointed out that the skeleton discovered was of an old man who couldn't walk upright because he had a bad case of arthritis! Dr. Virchow declared, further, that all of these people suffered severely from rickets (a condition caused by the lack of Vitamin D) which causes bones to become soft and deformed. X-rays of
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the fossil bones and teeth showed, just as Dr. Virchow had declared, that all of the Neanderthal people had rickets. Scientists finally concluded that all of the so-called primitive features of the Neanderthal people were due to pathological conditions, or diseases. III) Java Man, Peking Man, Cro-Magnon man Dr. Eugene Dubois, the discoverer of Java Man and the one who first claimed that Java Man was an ancestor of man, changed his mind about 15 years before he died, and declared that Java Man was nothing more than a giant ape - more particularly, a giant gibbon. In addition, scientists now agree that the once loudly proclaimed Cro-Magnon Man was identical to a modern European. IV) Apes from man? Recently, an astounding development has taken place. In the last few years, several evolutionists have declared they now believe that rather than man evolving from apes, apes evolved from humans! This theory is exactly opposite of the evolutionary idea that man evolved from apes. The reason two such contradictory theories can be arrived at from the same set of evidence, is that these scientists begin with a basic assumption that is wrong - that is, that evolution has taken place. If fossil evidence is viewed in the light of creation, such contradictions and problems vanish. 2.1.6.4 Conclusion According to the above reasons and examples, it is clear that the Bible is the most reliable record of the origin of human race and therefore we should believe that the origin of man took place between 4000 BC and 8000 BC. For further discussion on the origin of human race, please study Chapter 9 of the course: Apologetics. 2.2 The Fall of Man (3-4) Chapters 3 and 4 occupy a cause-effect relationship to one another. Chapter 3 shows the process by which sin originated in the human race. Chapter 4 shows the awful implications of that act.
2.2.1 The origin of sin (3) The process of temptation is an instructive one since Satan uses the same tactics with us today. He implies to Eve that God's restriction regarding the tree is because of a selfish motive on God's part. God knows that you will be just like He is, Satan suggests in verse 5, and this is the reason for the command regarding the tree. God is withholding something good. In planting this doubt concerning the character of God he also impugns the Word of God. "You will not die," Satan states (3:4), in contradiction to what God has already clearly said. Thus tempted, the woman yields and brings a fourfold judgment upon: 1. 2. 3. 4. herself; Adam; the serpent; and even upon the physical environment in which the sin occurred.
With the word of judgment there is also a promise. In 3:15 we have what is usually called the "protevangelium" (first announcement of the gospel). This is the first promise of a coming redeemer. The "seed of the woman," Jesus Christ, will ultimately triumph over the satanic forces which are so evident in the chapter. With the advent of sin, a cure is promised by God. 2.2.2 The Outcome of Sin (4) The narrative of chapter 3 describes how sin has originated in the human race and destroyed the ideal conditions of chapter 2. Chapter 4 now pursues the implications of this fact and reveals the effects that sin will produce. In 4:1-15 we have the effect of sin on the individual, and in 4:16ff., we see the results of sin on society. The first part of the chapter describes the sin of Cain in murdering his brother. Sin has so affected man that his depraved fallen nature will stop at nothing. A heart of envy leads to murder. This is what sin has produced individually. In 4:16ff., we see what sin has produced collectively in society. A description is given of a proud self-sufficient society. This Cainite civilization is cultured, industrious, and progressive in many ways. But it is a society that excludes the spiritual and has no time for God. 2.3 The Disaster of the Flood (5-9)
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2.3.1 Events before the Flood (5-6) The human race now consists of two lines, a godless line stemming from Cain (4:16-24) and a godly line originating with Seth (4:25-26). Chapter 5 traces the history of the godly line. One is immediately struck with the long life span of many of these men. Many in this list lived over 800 years. The most plausible explanation for this is that the atmospheric conditions before the Flood kept out environmental radiations and enabled men to live longer. It is due to God's judicial dealing with mankind in the Flood. During the Flood, God significant altered the atmospheric conditions so that after the Flood the life span plunges downward at a remarkable rate. An ungodly union between the "sons of God" and the "daughters of men" precipitates the Flood in 6:1-8. The increased wickedness leads God to choose a man, Noah, and through him, to build an ark. The material to be used is gopher wood (6:14) which apparently was a hard, durable substance which would withstand water. The measurements are given in 6:15. The ark was approximately 450 feet in length, 75 feet in width and 45 feet in height. 2.3.2 Events during the Flood (7-8) Noah and his family are invited into the ark and the door is shut. The water comes from the atmosphere above as well as from "the fountains of the deep" (7:11). This latter source refers to subterranean pockets of water that rose to the surface. In chapter 8, the waters begin to subside. God uses a wind to dry up much of this water and return it to the atmosphere (8:2). Great topographical changes in the earth's surface also undoubtedly took place, trapping much of this water in what are our oceans today. It is still more than a year before Noah can venture out of the ark and build an altar (8:20-22). See below table for a summary of the time periods of the Flood: (Source: Chronological and Background Charts of the Old Testament, Zondervan Publishing House: Grand Rapids, 1994 Revised and Expanded Edition, p. 14, by John H. Walton)
Time Periods of the Flood

DATE Month 2 Day 10 *Month 2 Day 17 Water prevailed 150 days (7:24) Month 3 Day 26 *Month 7 Day 17 *Month 10 Day 1 Month 11 Day 10 Water receded 150 days (8:3) Month 11 Day 11 Month 11 Day 19 Month 11 Day 27 Month 12 Day 17 Drying of earth *Month 1 Day 1 *Month 2 Day 27 NUMBER OF DAYS Waited 7 Lasted 40 End of 40 End of 150 Waited 40 Waited 1 Waited 7 Waited 7 End of 150 EVENT Entered the ark. Rain began. Rain stopped. Ark rested on Ararat. Tops of mountains visible. Raven sent. Dove sent; returns. Dove sent; returns with olive leaf. Dove sent; does not return. Water fully receded. Covering of ark removed. Earth dry; left ark. One month equals 30 days. Statistics Total time elapsed in the ark = 1 year and 17 days = 360 + 17 = 377 days 7 days waiting + 150 days (water prevaling) + 150 days (water receding) + 70 days (earth drying) = 377 days (Note: *Date notation specifically mentioned in Scripture. All others are derived.) 2.3.3 Events after the Flood (9) Noah receives some new instructions when he steps out of the ark. He is entrusted with the responsibility of human life, the highest prerogative of human government. God thus begins a new economy or dispensation and commands Noah to take a human life when a murder has been committed. This is a principle which has never been abrogated and thus should be enforced today. Noah's life ends in drunkenness and disgrace in the latter part of this chapter. As a result of the impropriety of his sons, Canaan is cursed. 2.3.4 Debate over the Flood The Flood account has become the subject of intense scrutiny by Bible scholars and scientists alike. Many issues have been discussed but only two problems will be mentioned here. 2.3.4.1 The identity of the "sons of God" It is stated in 6:2-5 that one of the major factors leading to the wickedness before the Flood was the marriage of the "sons of God" and the "daughters of men." The identity of these sons of God has been a matter of controversy. Two major interpretations are given here: 1. Many feel that they were angelic creatures who cohabited with humans to produce a hybrid race of "giants" (6:4). The support for this is that the phrase "sons of God" is used of angels in such passages as Job 2:1; 38:7; etc. New Testament passages such as 1 Peter REFERENCE 7:4, 10 7:4-6, 11, 12 7:4, 11 7:24; 8:4 8:5-6 8:7 8:8-9 8:10-11 8:12 8:3 8:13 8:14-19
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3:18-22 and Jude 6-7 also seem to indicate that fallen angels had a part to play in the wickedness of Noah's day. The word "giants" (KJV) or literally "fallen ones" in 6:4 is also used to support this view of a superhuman race. 2. A factor against this view is the context. Chapter 4 traces the ungodly line and chapter 5 the godly line. In chapter 6, we see a union of the lines, and the phrase "sons of God" would most naturally refer to the godly line of Seth just mentioned in the previous chapter. The term "giants" in no way connotes a superhuman race. The word as stated above means literally "fallen ones." The word could be easily translated "attackers," "robbers," "bandits." Thus, it seems best to interpret the "sons of God" as the fallen angels. The New Testament references do imply demonic activity as being part of the cause of this sin. For further discussion on the identity of the "sons of God", please study Section 9, Chapter 23, of the course: Systematic Theology. Other interpretations are also proposed by Bible scholars, they are summarized in below table: (Source: Chronological and Background Charts of the Old Testament, Zondervan Publishing House: Grand Rapids, 1994 Revised and Expanded Edition, p. 98, by John H. Walton)
Identity of the "Sons of God" (Genesis 6:1-2)

MATERIAL DISTINCTION SONS OF GOD DAUGHTERS OF MEN OFFENSE Fallen angels Mortals Marriage between supernatural and mortal 1. The term "sons of God" refers only to angels (Job 1; 38:7; Psalm 29:1; 89:7). 2. Jude 6-7 perhaps refers to this incident (See also 2 Peter 2:4). 3. It is the clear reading of the text. 4. The Septuagint in Job 1 reads "angels of God." 5. Christ says angels do not marry; doesn't say "cannot." THEOLOGICAL DISTINCTION Godly line of Seth Line of Cain Marriage of holy to unholy SOCIAL DISTINCTION Dynastic rulers Commoners Polygamy NO DISTINCTION Royal heroes of old Any woman Right of the first night: king, acting in place of deity, could spend first night with any woman getting married (fertility rite). 1. Ancient kings were regularly portrayed as sons of God. 2. Practice attested in Gilgamesh Epic (Psalm 4:4) as offensive. 3. Matches language of text: took wives, whichever they chose.
EVIDENCE
1. The concept of a holy line is seemingly established (Genesis 4:26). 2. Hebrew indicates continuity from the previous chapter. 3. The sin here becomes a common theme throughout the Pentateuch.
1. Magistrates or rulers often referred to as gods (Exodus 21:6; 22:8-9, 28; Psalm 82:1, 6). 2. Kings sometimes called sons of deities (2 Samuel 7:14).
PROBLEMS
1. Lends mythological tone. 2. Angels were not previously mentioned. 3. Why is man punished by the Flood for the wickedness of angels? 4. New Testament support is questionable.
1. The term "sons of God" never means this elsewhere. 2. No evidence that the lines are kept totally separate. The theory does not account for Adam and Eve's other children. 3. God has not yet begun working through one line (No concept of election). 4. The term for men is general. It would need further classification to be understood otherwise. 5. In Noah's time he alone was holy.
1. Kingship is not expressed in any way. 2. Scripture never speaks of kings in a group as sons of deity. 3. Needs the connection of v. 4, but the "mighty men" are the Nephilim, not the children of the union.
1. Scripture never speaks of kings in a group as sons of deity. 2. "Right of the first night" is not widely attested in Ancient Near East.
2.3.4.2 The Extent of the Flood The arguments for and against the extent of the Flood are summarized in below tables: (Source: Chronological and Background Charts of the Old Testament, Zondervan Publishing House: Grand Rapids, 1994 Revised and Expanded Edition, pp. 100-101, by John H. Walton)
Extent of the Flood: Part 1

UNIVERSAL FLOOD: EVIDENCE The language of the account over and over expresses totality (Genesis 7:18-24). If 150 days were needed for the water to recede, it must have been universal. The size of the ark indicates that this was no local flood. If the flood was only local, why was the ark necessary at all? The purpose of the flood was the punishment of worldwide sin. A local flood would not do; some could have escaped. There are universal traditions of people with accounts of a flood. There are world-wide traces of the flood. A universal flood is geologically supportable. The promise of no future floods (Genesis 9:15) would be false if it had been only a local flood. LOCAL FLOOD: REBUTTAL The account is from the viewpoint of the narrator, and from his perspective it is total. "All" doesn't always mean "all" (Genesis 41:57; Deuteronomy 2:25; 1 Kings 18:10). A large-scale local flood could take that long and, even with wind drying it, a universal flood would take much longer. A large ark was needed because of the number of animals it had to house; the size is not related to the extent of the flood. That is the way God chose to save. Building the ark gave Noah an opportunity to preach. God could have made certain all flesh was destroyed without flooding the entire globe. Many don't have the tradition (e.g., Egypt); many accounts do not claim the flood was universal; there are many differences in the various accounts. Evidence is scattered, inconsistent, and unsubstantial. There is no conclusive geologic for such a catastrophe. Though local, it still could have been greater than any since. Also, the promise is for no flood "to destroy all flesh"; intent is stressed.
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A universal flood is the clearest meaning of the text and has priority. Ending ice ages, dissolving canopies, continental drifting, and/or changes in the angle of the earth were all used to create necessary conditions. The mountains of Ararat are high and since water seeks its own level and the ark came to rest there, they must have been covered. Scientific evidence against universal flood is of such an extent that secondary reading of the text is necessary. This argument is too theoretical and perhaps these phenomena would still be insufficient. Also, they do not explain everything. The ark did not land on a peak of the mountain, but somewhere in that chain. Noah and his family could not possibly have gotten down from a peak.
Extent of the Flood: Part 2

LOCAL FLOOD: EVIDENCE A local flood is indicated by the fact that the ark came to rest within 500 miles of its starting point. To flood the entire globe would need 8 times the amount of water now available in our system. No miracle is mentioned. Where did it come from? Mixing of fresh and salt water would be disastrous for fish. If 8 times our present amount of water rained down, there would have been a detectable dilution of salt waters. The amount of water required for a universal flood would have totally destroyed most plant life. There would be great difficulty not only in storing enough food, but in the actual caring for the animals. The biblical record concerns itself only with those peoples interacting with Israel. Other lands were not involved. Noah did not go to Africa, China, etc., to preach repentance. The tone of the passage is local. The fossil sequence in geologic strata worldwide show little variation from what would be expected. A universal flood would have caused hopeless shuffling. UNIVERSAL FLOOD: REBUTTAL God's guiding hand has accomplished things more remarkable. It came from an atmospheric source (canopy theory), but not that much was needed because the land was much lower, mountains were raised after flood. We don't know the adaptability of fish at that time, but even if most were destroyed, God could easily have preserved 2 of each species. The earth had much less water in its system before the flood, and salt water was much lower in saline content. Salt content would quickly equalize. Enough plant life would have survived by floating and by preserved seeds. It is suggested that most, if not all, of the animals hibernated to some extent. The biblical record implies that the earth was populated by the descendants of Noah (see also Luke 17:26-30 and 2 Peter 2:5). We are nowhere told that Noah spoke to everyone affected by the flood. Noah alone found favor in the eyes of the Lord. The sequence is often reversed. Also, fossil sequencing is based on the evolutionary model, which is here rejected.
(Note: The evidence and rebuttals presented are not purported by their mere presentation to be scientifically accurate. The chart only represents the arguments on each side, not a certification of their factuality.) Several decisive factors would indicate that the Flood was universal and covered the whole earth: 1. The narrative emphasizes that all the high mountains under heaven were covered (cf. 7:19-20). 2. The duration of the Flood necessitates its universal character. Noah and his family were in the ark more than a year. If the Flood were local in character such a long period would be unnecessary. 3. The words of Peter in 2 Peter 3:3-7 compare the Flood with God's future judgment of the earth by fire. God's future judgment of the earth will certainly not be local in character. For further discussion on the Flood, please study Chapter 11 of the course: Apologetics. 2.4 The Tower of Babel (10-11) The story of the Tower of Babel is prefaced in chapter 10 with the Table of Nations. This is a record of the descendants of the three sons of Noah: 1. Shem; 2. Ham; and 3. Japheth. These three branches become the three basic divisions from which the rest of humanity springs. The Tower of Babel is an attempt to found a religion apart from God. It demonstrates man's basic insecurity in needing to establish such a tower for protection (11:4). It also reveals an attitude of rebellion and a desire for independence. God moves in judgment and confuses their language. This forces the human race to scatter abroad, something they were unwilling to do themselves. See below map for the distribution of the earliest nations: (Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, p. 72, by Irving L. Jensen)
Distribution of the Earliest Nations (Genesis 10)
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2.5 Conclusion (1-11) This brings the first part of Genesis to a close. Man has demonstrated in every instance that he will assert his independence if he is given the opportunity. Man by himself will not meet God's requirements. God must now take the initiative and move in grace with Abraham.
3. GENESIS 12-50 The contents of Genesis could be summarized in three words: 1. generation; 2. degeneration; and 3. regeneration. We have seen God's generation in the creation account of chapters 1 and 2. The degenerating effects of sin are seen first in the individual (chapter 3), then in the family (chapter 4), and ultimately in nations (chapters 6 and 11). God's word of regeneration begins in chapter 12. He starts with a chosen individual. From this individual emerges the chosen family and ultimately the chosen nation, Israel. Such is the course of events in chapters 12 through 50. It would be helpful here to recall the major facts of the book. 1 - 11 12 - 50 Four Great Events Four Great Individuals Creation Abraham Fall Isaac Flood Jacob Babel Joseph These four individuals in chapters 12 through 50 demonstrate how God now works in history to accomplish what man cannot do. We encounter four diverse personalities and yet each becomes a fitting instrument for the divine purpose. 3.1 Abraham (12-25) Romans 4:20 forms a fitting epitaph for the life of Abraham. We read: "Yet, looking unto the promise of God, he wavered not through unbelief, but waxed strong through faith, giving glory to God." Abraham is uniquely seen as the man of faith. The above statement in
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Romans does not imply that Abraham never made a mistake. However, it does indicate that the general status of his life was one of increasing dependence upon God. The life of Abraham can be summarized around three great mountain-peak experiences. 3.1.1 The call of Abram (12-14) God's initial revelation to Abram is given in 12:1-3. He is told to leave his country kindred, and father's household. God also reveals certain unconditional promises to Abram. The formal ratification of these promises is reserved for chapter 15, and we will examine the nature of God's covenant with him more closely at that point. Certain factors should, however, be noted here: 1. Some of the promises are individual and relate to Abraham personally. An example of this is verse 2: "I will bless thee, and make thy name great." 2. Other promises are national in their character such as: "I will make of thee a great nation." 3. Finally there are universal promises such as that which prophesies a Messiah: "In thee shall all families of the earth be blessed." Abram's response to God's command is immediate but his obedience is incomplete. He leaves home for an uncertain destination (cf. Hebrews 11:8) but takes some of his family with him. The presence of his father, Terah, necessitates a stop at Haran. After the death of Terah, Abram proceeds on to the Promised Land (cf. Genesis 11:31-32; 12:4; Acts 7:2-4). It is evident that the presence of his father slowed him down on his pilgrimage as he does not feel free to enter Canaan until after Terah's death. Incomplete obedience is always a deterrent in pursuing the will of God. Abram finally enters Canaan about 2091 B.C. Under the pressure of a famine, Abram forsakes the land of promise and travels to Egypt. He lies about his wife, Sarah, and states that she is his sister. Sarah finds herself in the household of Pharaoh, and it requires the direct intervention of God to free Abram and his wife from this situation. We see here that God intervenes to protect the promise He has made in the first part of the chapter. Sarah is the one through whom the promised seed will come. Abram faces a domestic crisis when he returns to Canaan again. There is not enough room for the flocks of Lot and Abram to dwell together, and Abram gives Lot his choice of the land. Lot chooses the area of Sodom and settles there. Lot is a spiritual contrast to Abram since they live on the basis of two opposing principles. Lot is a man of sight, while Abram is a man of faith. Several observations can be made concerning Lot: 1. Material advancement was the prime consideration in every choice he made. In this chapter he chooses Sodom simply because it is financially and materially attractive. 2. Lot had not learned to be spiritually independent. In the company of Abram, Lot conducts himself properly. Once on his own, he yields to the pressure of his environment and accepts the morals of Sodom. 3. Lot did not learn through trouble. In chapter 14, he is captured and deported from Sodom. Only the intervention of Abram saves him, but Lot still will not see the dangers. He goes back and settles down in Sodom once again. In contrast to Lot, Abram continues to live in dependence on God and is reminded again of God's promise of the land (13:14-16). 3.1.2 The covenant of Abraham (15-21) God now officially ratifies the promises He made to Abram in chapter 12. The customary ceremony was to divide the pieces of a sacrifice into two parts and then for the two parties to walk through them. This act formally sealed the transaction. In this case God puts Abram into a deep sleep and moves through the pieces alone. This demonstrates that the covenant was entirely dependent upon God for its fulfillment and not upon Abram. The Abrahamic covenant is usually called an unconditional covenant because its fulfillment is not conditioned on man's faithfulness but on God's. Several factors support the unconditional nature of the covenant: 1. There are no conditions stated here in Genesis 15 where the covenant is formally instituted. 2. In times of greatest disobedience, the covenant is reaffirmed (cf. Jeremiah 31:31-37). If the covenant were conditioned on man's obedience, it would undoubtedly have been annulled by the time of Jeremiah. 3. The covenant is called an eternal covenant (Genesis 17:7, 19). There may be delays, postponements and chastisements, but an eternal covenant cannot, if God cannot deny Himself, be abrogated. All this indicates then that God must fulfill the terms of this covenant. Nothing man does can cancel it. The two aspects of the covenant stressed in this passage are the seed and the land. God emphasizes again to Abram that from his seed will come a great nation (12:4-5). The land as well is given special prominence. God reaffirms the promise of the land and specifies the actual boundaries in verse 18. The territory is to stretch from Egypt to the Euphrates. Israel has never occupied all this land and so the future fulfillment of this promise awaits the millennial reign of Jesus Christ. These chapters now center about the promise of the seed which is soon to be fulfilled. Abram has a lapse of faith in chapter 16 and produces a child through his servant Hagar. Ishmael is the result of this union and marks the beginning of a series of problems due to Abram's disobedience. God gives a fresh revelation of Himself in chapters 17 and 18 as an antidote to Abraham's impatience. You will notice that Abraham's name is changed in chapter 17 from Abram (high father) to Abraham (father of a multitude). The change in name is another note of assurance to Abraham that God will keep His promise and multiply his seed. God also gives Abraham the rite of circumsion as a sign of the covenant. The promise of God is finally vindicated by the birth of Isaac in chapter 21. 3.1.3 The Crises of Abraham (22-25) The great crisis of Abraham's life takes place when God commands him to offer up his only son. It is important to notice that God has been preparing him for this great challenge to faith by smaller tests of faith that have preceded it. Abraham's faith matures as God deals with him progressively. The challenge to offer up his son is all the more impressive when we realize that all of God's promises were wrapped up in Isaac. God had already made it clear that the seed would come through Isaac. Hebrews 11:17-19 states that Abraham believed God would raise his son from the dead if necessary so that the promises would not be endangered. This constitutes the culminating challenge to Abraham's faith. It is a demonstration of the fact that Abraham's faith had
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reached maturity. He was willing to give up the thing he treasured most. However, God intervenes and provides an animal sacrifice. Chapters 23 through 25 close out Abraham's life and overlap to some degree the life of Isaac. The death of Sarah necessitates the purchase of a burial plot. The fact that Abraham must bargain with a Hittite for such a piece of property is a reminder that the land God has promised him has not yet become his. Chapter 24 shows Abraham commissioning his servant to go to Nahor and find a bride for Isaac. The narrative is instructive in two ways. It reveals Abraham's concern for the preservation of the promised seed. He does not want Isaac to marry with the heathen of the land and thus endanger the uniqueness of the promised line. The activities of the servant are also worthy of study as they give a picture of the model servant. He is characterized by his willing response, his complete obedience, and his absolute loyalty to the master who sent him. Abraham's history is brought to a conclusion by the account of his second marriage to Keturah, his death and burial, and the lineage of Ishmael in 25:12-18. 3.2 Isaac (25-26) Very little space is devoted to the life of Isaac alone. He is portrayed in the book as the historical bridge between Abraham and Jacob. Although the life of Isaac was an ordinary life, it was an ordained life. Isaac fuffilled his part in God's plan. However, even in the chapter before us the spotlight tends to focus more on the differences and the conflict between the two sons rather than on Isaac himself. 3.2.1 Isaac and his sons (25) A promise is given to Rebekah upon the birth of the twin sons, namely, that the elder would serve the younger (25:23). This was not the customary practice, and it was a promise that Isaac did not take into consideration as time went on. He seemingly disregards God's word in his desire to bless his favored son Esau. The difference in temperament becomes readily apparent as the children grows. Jacob is quiet and becomes the favorite of his mother. Esau exhibits manly, outdoor characteristics and becomes the favorite of his father. This display of favoritism in the home becomes a divisive factor. It is a warning to any parent of the obvious dangers of a home where the husband and wife are not united in their approach to their children. Devastating results are bound to ensue and such is the case here. Esau's lack of interest in spiritual things is seen in his disregard for his birthright (25:27-34). He barters it away for a mere dish of food. Esau typifies the man who is completely materialistic in his sense of values. He is more concerned with a full stomach than he is with the spiritual blessings which accompany his birthright. We should note here that for each of the patriarchs thus far, the Scriptures reveal a spiritual counterpart. God's chosen men of faith are set in contrast to men of sight who are dominated by the flesh. THE CHOSEN LINE THE SPIRITUAL CONTRAST MEN OF FAITH MEN OF SIGHT Abraham Lot Isaac Ishmael Jacob Esau God weaves the narrative so that it centers upon the man of faith. In the background, however, we see the spiritual contrast. Such is the case here. Esau despises his birthright (25:34). He is a man wholly motivated by physical appetites. In Hebrews 12:16-17 we see an interesting sidelight on Esau's character. He is called a "profane" per son. He later regretted the choice he had made but his decision was irreversible. 3.2.2 Isaac and Abimelech (26) We see in this chapter how the problems of the father are reproduced in the son. Isaac tells the same lie his father had told in chapter 12. Fearing for his own safety, he tells the men that Rebekah is his sister. He, too, finds himself rebuked by an unbeliever because of his sin. In the last half of the chapter, Isaac has a problem with the inhabitants of the land concerning the wells. Both of these problems relate to the two emphases of the Abrahamic covenant. In the first incident the seed is in danger. In the second the land is involved. 3.2.3 Isaac and Christ You will notice that although Isaac is not directly designated as a type of Christ in the New Testament, the similarities are too obvious to be overlooked. The following are worthy of mention: 1. His miraculous birth. A miracle of God is involved in both the birth of Isaac and that of Jesus. In Hebrews 11:17, the word "only begotten," ordinarily used of Christ, is applied to Isaac. 2. His obedience unto death. In chapter 22, Isaac is completely subservient to the will of his father. In the same way, Christ was "obedient unto death" (Philippians 2:8). 3. His victory over death. Isaac was snatched from the laws of death. He was received back from the dead "in a figure" (Hebrews 11:19). The parallel with the resurrection is obvious. 3.3 Jacob (27-36) Jacob's life revolves around his flight from Esau, his subsequent experiences in the household of Laban, and his ultimate return to the land of promise. 3.3.1 At Home (27) We have already noted the act of deception in taking the birthright from his brother. It is now necessary to deceive his father as well since such a transaction was finalized only by the legal oath of the father. In Rebekah he finds a willing ally and together they succeed in procuring the blessing from Isaac, which he thinks he is bestowing on Esau. Here is a classic example of accomplishing the right thing in the wrong way. The end result is that they procure the blessing for Jacob. The problem is that God had already promised this very
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blessing to Jacob anyway. Jacob would have received his blessing in a legitimate way if he had just waited on God. We need to heed the warning of achieving a legitimate goal through illegitimate means. This act of deception plagued Jacob most of his life. It forces him to leave home in fear of the wrath of Esau. 3.3.2 Away from Home (28-32) This flight from home begins and ends with a dramatic confrontation with God. The first is at Bethel (28) which may well have been his conversion experience. The second is at Peniel which was undoubtedly his consecration experience (32). In between are the long years of service in the household of Laban. 28 29 - 31 32 Fleeing in Fear Returning in Fear At Bethel: Conversion Away from Home in the Service of Laban At Peniel: Consecration Fear of Esau Fear of Esau At Bethel in chapter 28, Jacob sees the vision of the ladder with the angels of God ascending and descending. Two things are emphasized here: 1. There is access to God. The ladder showed that there was contact between heaven and earth. 2. There is protection from God. Jacob is fearful that Esau will overtake him and that it will cost him his life. This vision is a reassurance that an unseen host of angels will protect him as he journeys. Chapters 29 through 31 describe the varied experiences that Jacob has in Haran. Jacob meets his match in Laban in the area of deceit. Laban tricks Jacob several times but once again the grace of God rescues Jacob and points him homeward. At Peniel he is concerned due to the approach of Esan. The matter of the stolen birthright has never been dealt with and Jacob is fearful once again for his life. He makes his plans to appease Esau and then commits the matter to prayer (32:9-12). It is in this setting that the angel of God wrestles with Jacob. This physical confrontation is a picture of the spiritual struggles through which Jacob is passing. The angel blesses Jacob only after he admits who he is. He acknowledges that he is Jacob the deceiver and so his name is changed to Israel. The angel also puts Jacob's thigh out of joint before blessing him. The incident reveals two spiritual prerequisites to receiving God's power and blessing in our lives: 1. we must admit our true character; and 2. we must be willing to be broken spiritually as Jacob was physically. 3.3.3 Back Home (33-36) Jacob is now back in the land and develops in maturity. He finds that some of the seeds sown earlier in his life produce their inevitable results, and he himself is the object of deception. His own sons deceive him (34) just as he had deceived his father many years before. This section ends in chapter 36 with the lineage of the Edomites. This line is then dropped and the narrative returns to the promised seed once again. 3.4 Joseph (37-50) The account of Joseph's life is taken up at this point, even though the line of the Messiah does not come through him. Joseph's life is especially emphasized becuase it explains how God used the evil of men to preserve the entire nation. If it had not been for Joseph's descent into Egypt, the whole nation would have been in grave danger. The Canaanite influence upon the Israelites was becoming stronger as time passed. God needed to place them in a situation where they could preserve their national identity. Egypt provided such a place. The life of Joseph can, like Jacob's, be summarized in three periods. 37 - 38 39 - 41 42 - 50 Sold into Suffers in Saves His Slavery Prison Brethren Joseph As Joseph As Joseph As the Beloved Son the Suffering Saint the Savior of His People 3.4.1 Sold into slavery (37-38) The favoritism of Jacob for his son Joseph is obvious as you read chapter 37. The "coat of many colors" (37:3) was a garment that marked him out as a leader among his brothers. This, along with Joseph's prophetic dreams, caused him to be despised in the eyes of his brothers. His sale into slavery is a well-known incident. Chapter 38 is a parenthesis in the narrative of Joseph's life and records Judah's sin with Tamar. The account furnishes the genealogical background for the Davidic line. It also demonstrates why a removal to Egypt was necessary. The moral standards of the Canaanites had become part of Israel's way of life. 3.4.2 Suffering in prison (39-41) Joseph's outstanding personal character is demonstrated in these chapters in several ways. You will notice that the shortcomings in the character of Abraham, Isaac, and Jacob are noticeably absent in Joseph. His faith is tested through suffering and Joseph emerges a mature believer. Several things can be mentioned here: 1. He is given a place of responsibility where he is free from supervision, and he is dependable (39:1-6). 2. He is tempted persistently in a situation where it would be easy to yield, and he refuses to succumb. He was not afraid to say no (39:7-18).
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3. He is accused unjustly and imprisoned. He is misrepresented and does not grumble or complain (39:19ff.). 4. He is faithful to God in adversity and so God promotes him to a place of prosperity (41). 3.4.3 Saving His Family (42-50) The theme of these chapters could well be entitled: "All things work together for good." The narrative describes the two visits of Joseph's brothers to Egypt. This results in all of Jacob's family coming to Egypt and settling in the area known as Goshen. Two things stand out in relation to Joseph's character here: 1. Joseph is an illustration of a gracious forgiving spirit. He is in a position to retaliate for the wrong done to him but in no way holds a grudge against his brothers. 2. He saw in his suffering the hand of God (cf. 45:5, 7; 50:20). Several times he reiterates the fact that although they meant it for evil, God used it for good. He saw in his trials and sufferings the hand of God. Joseph, like Isaac, is often considered a type of Christ. Both were loved by their father, rejected by their brethren, and became the savior of their people. For other points of analogy see The New 5cfield Reference Bible, E. S. English, ed. (New York: Oxford University Press, 1967), p. 53, note 2. 3.5 Conclusion The book ends with the death of Jacob and Joseph. We have moved all the way from Eden to Egypt. The book which begins in life ends in death. Through chapters 12 to 50 we see that the unconditional promises of God cannot be thwarted. Neither satanic opposition nor human error can change the plan of God. God in His faithfulness and sovereignty preserves and fulfills the promises He makes.
4. USEFUL BACKGROUND INFORMATION 4.1 Maps To give a visualization of the locations mentioned in the book of Genesis, three maps are given below: (Source: Exploring the Scriptures, Chicago: Moody Press, 1981 Edition, p. 18, by John Phillips)
Map of the Book of Genesis
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(Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, p. 74, by Irving L. Jensen)
Canaan in the Time of Abraham
(Source: A Survey of Old Testament Introduction, Moody Press: Chicago, 1994 Revised and Expanded Edition, p. 234, by Gleason L. Archer Jr.)
Patriarchal Period
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4.2 Genealogies from Adam to Abraham The genealogies from Adam to Abraham are given below:
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(Source: Chronological and Background Charts of the Old Testament, Zondervan Publishing House: Grand Rapids, 1994 Revised and Expanded Edition, p. 13, by John H. Walton)
Genealogies from Adam to Abraham

NAME AGE AT BIRTH OF SON YEARS LIVED AFTER BIRTH OF SON TOTAL YEARS REFERENCE
Adam Seth Enosh Kenan Mahalalel Jared Enoch Methuselah Lamech
130 105 90 70 65 162 65 187 182 Noah 600 at beginning of Flood Shem 98 at end of Flood
800 807 815 840 830 800 300 782 595
930 912 905 910 895 962 365 969 777 950 600
5:3-5 5:6-8 5:9-11 5:12-14 5:15-17 5:18-20 5:21-24 5:25-27 5:28-31 7:11; 9:29 11:10-11 11:10-11 11:12-13 11:14-15 11:16-17 11:18-19 11:20-21 11:22-23 11:24-25 11:26-32
Shem Arpachshad Shelah Eber Peleg Reu Serug Nahor Terah
100 35 30 34 30 32 30 29 70
500 403 403 430 209 207 200 119 135
600 438 433 464 239 239 230 148 205
(Note: The author does not mean to imply that these genelogies represent consecutive life spans. Terah was the father of Abraham, Nahor and Haran.) 4.3 Chronology of the Patriarchs The chronology of the Patriarchs is given below: (Source: Chronological and Background Charts of the Old Testament, Zondervan Publishing House: Grand Rapids, 1994 Revised and Expanded Edition, p. 15, by John H. Walton)
Chronology of the Patriarchs

EVENT Entrance into Canaan Ishmael born Isaac born Mt. Moriah (?) Isaac marries Rebekah Abraham dies Jacob goes to Haran Jacob marries Leah and Rachel Joseph born Jacob & family move to Canaan Joseph sold into slavery Isaac dies Joseph given high position AGE DATE ABRAHAM 2166 - 1991 75 86 100 115 140 15 77 84 91 97 108 120 121 2091 2080 2066 2051 2026 1991 1929 1915 1909 1898 1886 1885 12:4 16:3 21:5 22 25:20 25:7 28:5 30:25; 31:38-41 31:17-21 37:2-36 35:28-29 41:39-40 6 17 29 30 15 409 60 75 137 ISAAC 2066 - 1886 2051 2026 2006 1991 1929 22 25:26 25:26 25:7 28:5 REFERENCE AGE DATE REFERENCE
JACOB 2006 - 1859
1922 29:21-30; 30:1, 22-26 144
1922 29:21-30; 30:1, 22-26 JOSEPH 1915 - 1805 1909 1898 1886 1885 31:17-21 37:2-36 35:28-29 41:39-40
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Jacob and family move to Egypt 130 Jacob dies Joseph dies 147 1876 1859 45:6; 47:9 47:28 39 56 110 1876 1859 1805 45:6; 47:9 47:28 50:26
(Note: This particular chronological framework with the early dates is presented here as representative of the clear reading of the Masoretic text. Any of the other frameworks can be derived from this.) 4.4 Family Tree of the Patriarchs To give a visualization of the relationships which existed between the more important personages of Genesis, a simple "family tree" is given below: (Source: Exploring the Scriptures, Chicago: Moody Press, 1981 Edition, p. 19, by John Phillips)
Family Tree of the Patriarchs
4.5 Sons of Jacob The sons of Jacob are shown in below table: (Source: Chronological and Background Charts of the Old Testament, Zondervan Publishing House: Grand Rapids, 1994 Revised and Expanded Edition, p. 18, by John H. Walton)
Sons of Jacob
MOTHER SON MEANING OF NAME REFERENCE OF BIRTH ORDER OF BLESSING SYMBOL OF BLESSING REFERENCE OF BLESSING
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Reuben
LEAH
Behold, a son Hearing Attachment Praise Judgment Wrestle Good fortune Happy Reward Abode May he add
29:32 29:33 29:34 29:35 30:6 30:8 30:11 30:13 30:18 30:20 30:24 35:18
1 2 3 4 7 10 8 9 6 5 11 12
Reckless Violence Violence Lion Serpent Doe Raider Rich food Donkey Ships Fruitful Wolf
49:3-4 49:5-7 49:5-7 49:8-12 49:16-18 49:21 49:19 49:20 49:14-15 49:13 49:22-26 49:27
Simeon Levi Judah Dan Naphtali Gad Asher Issachar Zebulun Joseph
BILHAH
ZILPAH
LEAH
RACHEL
Benjamin Son of the right hand
Return to Table of Contents Go to Chapter Three
Chapter Three
Chapter Three - Exodus and Leviticus - Egypt to Mt. Sinai
At the end of this chapter the student should be able to: 1. 2. 3. 4. 5. summarize the major events in the deliverance of Israel from Egypt; discuss the basic content of the Mosaic covenant; describe the Tabernacle and its contents; list and briefly describe the offerings; and list and briefly describe the feasts of Israel.
This chapter is divided into the following two major parts: 1. Exodus: the way out; and 2. Leviticus: Israel's worship manual.
1. EXODUS: THE WAY OUT 1.1 Introduction The opening chapters of Exodus provide a fitting contrast to those of Genesis. Genesis depicts man's fall from innocence into the bondage of sin. Exodus begins with man in bondage and describes his divine deliverance. The key thought is redemption. The first part of the book describes how redemption is accomplished. The second half shows how God deals with the redeemed nation and reveals His will to them at Mount Sinai. 1 - 18 From Egypt to Sinai 1.2 Redemption from Egypt (1-18) The first section of the book begins with the slavery of Israel in Egypt. It shows God choosing and molding a leader, Moses, who leads Israel out of Egypt to Sinai. The contents of these chapters can be summarized by the following five facts: 1. the persecution of Israel (1); 2. the preparation of a leader (2-4); 3. the plagues of Egypt (5-10); 4. the Passover instituted (11-12); and 5. the passage through the sea (13-18). 1.2.1 The persecution of Israel (1) The impartial treatment of Israel in the closing chapters of Genesis changes radically as Exodus begins. The oppression of Israel is due to a change of leadership in Egypt. There are two different views as to the identity of this "new king." View A identifies him as one of the Hyksos rulers. According to view B, the "new king" was Amose I, the first of the eighteenth dynasty. The main practical difference between the two views is the duration of Israel's oppression. See below chart for illustration: (Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, p. 84, by Irving L. Jensen) 19 - 40 At Sinai
REDEMPTION FROM EGYPT REVELATION AT SINAI
The Israelites in Egypt

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The scene in chapter 1 depicts several things: 1. It is a picture of sin. The futile labor and the increasing demands of the slavemasters remind us of Christ's words in John 8:34: "Whosoever committeth sin is the servant (literally, slave) of sin." 2. It is a picture of anti-Semitism. The persecution of the Jews here is only one illustration of countless incidents in Scripture and history where a diabolical hatred of Israel has been evidenced. 1.2.2 The preparation of a leader (2-4) These chapters show that God has not forgotten Israel. He now takes steps to rectify their condition and prepares Moses as His instrument. The chapters portray three parts of Moses' life. 1.2.2.1 The birth (2:1-10) The faith of Moses' parents (Hebrews 11:23) motivates them to place Moses in an ark by the riverbank where he is rescued by Pharaoh's daughter and then raised by his own mother. The account here does not mention it, but Acts 7:21-23 tells us that he spent forty years in the courts of Pharaoh being schooled in the wisdom of the Egyptians. 1.2.2.2 The backside of the desert (2:11-25) At forty years of age Moses slays an Egyptian. This impulsive behavior demonstrates that he is not yet ready for the demands of leadership, so God uses the experience of the backside of the desert to mature him. Often God uses the lessons we learn in solitude to prepare us for a strategic task. Moses learns truths in the desert he never acquired in the schools of Egypt.
1.2.2.3 The burning bush (3-4)

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The object lesson of the burning bush brings the second forty-year period of Moses' life to a close. God uses the burning bush to reaffirm His call to Moses and to impress several vital spiritual truths upon him. The burning-bush experience impresses Moses with the purity of God. Fire is often a symbol of God's purity, and God's reminder in 3:5 that he is on holy ground impresses this truth on Moses. Moses is also reminded of the preservation of God (3:9-10). God has not forgotten His people who were suffering in the fires of persecution. He is going to use Moses to deliver them from the furnace of affliction. Moses' response to this self-disclosure of God is a stream of excuses: 1. He questions his own ability (3:11), "Who am I." 2. He questions his authority (3:13). 3. He questions the response of the people (4:1), "They will not believe me." 4. He questions his eloquence (4:10), 1 am slow of speech, and of a slow tongue." God has an answer ready for each excuse. The real issue comes to the surface in 4:13 - he was just unwilling to go. His fears for the most part do not materialize, and he returns to Egypt to a new place of leadership. 1.2.3 The plagues of Egypt (5-10) The plagues are designed to answer Pharaoh's question in 5:2, "Who is the Lord, that I should obey his voice?" (KJV) They constitute Pharaoh's theological education and demonstrate that the Lord is God (cf. 7:17; 8:10). The plagues reveal the power of God and at the same time expose the uselessness of the gods of Egypt. Each of the plagues is directed at an object which the Egyptians venerated as deity. See below table for illustration: (Source: Chronological and Background Charts of the Old Testament, Zondervan Publishing House: Grand Rapids, 1994 Revised and Expanded Edition, p. 85, by John H. Walton)
The Plagues and the Gods of Egypt

PLAGUE REFERENCE POSSIBLE EGYPTIAN DEITY DIRECTED AGAINST 1. Khnum: guardian of the Nile 2. Hapi: spirit of the Nile 3. Osiris: Nile was bloodstream Heqt: form of frog; god of resurrection Uncertain; perhaps attack on Egyptian priests Uatchit: a god who manifested himself as a fly 1. Hathor: mother-goddess; form of cow 2. Apis: bull of god Ptah; symbol of fertility 3. Mnevis: sacred bull of Heliopolis Imhotep: god of medicine 1. Nut: sky goddess 2. Isis: goddess of life 3. Seth: protector of crops 1. Isis: goddess of life 2. Seth: protector of crops Re, Aten, Atum, Horus: all sun gods of sorts The deity of Pharaoh: Osiris, the giver of life
NILE TURNED TO BLOOD
7:14-25
FROGS LICE FLIES MURRAIN
8:1-15 8:16-19 8:20-32
9:1-7
(DISEASE ON THE CATTLE) BOILS
9:8-12
HAIL
9:13-35
LOCUSTS DARKNESS DEATH OF FIRST BORN
10:1-20 10:21-29 11:1-12:36
The plagues fall into categories of three each with the final plague, the death of the firstborn, as the climax. Three Repulsive Conditions Three Painful Afflictions Three Physical Disasters
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1. Nile turned to Blood 2. Frogs 3. Lice 4. Flies 5. Murrain 6. Boils 10. Death of the Firstborn 7. Hail 8. Locusts 9. Darkness
Pharaoh repents temporarily on several occasions and offers the Israelites a compromise (8:25, 28; 10:11, 24). The ultimate withdrawal of divine light leaves Pharaoh in spiritual darkness with a hardened heart (cf. 4:21; 7:3; 9:12, 34-35, etc.). He refuses to release the Israelites from his power and this necessitates the final plague in chapters 11 and 12. 1.2.4 The Passover instituted (11-12) The redemption of the nation is symbolically expressed by the Passover ritual. First, the provision is made. A lamb without blemish (12:5) is taken and slain before sundown (12:6). Then the provision is applied. The shed blood is applied to the exterior of the house, and this protected the occupants of the house from the judgment of the firstborn. The relationship of this to the work of Christ is evident from such passages as 1 Corinthians 5:7, which states that Christ is our Passover. He is the Lamb of God (John 1:29) without blemish and without spot (1 Peter 1:19). His blood was shed on Calvary so that we might escape God's judgment. But the provision must be applied personally. It is not enough that the provision was made at Calvary for my sins. I must appropriate and apply this provision by trusting Christ in a personal way. 1.2.5 The passage through the sea (13-18) God does not lead Israel out of Egypt the most direct way (13:17). He leads them by an indirect route so that it will be impossible for them to go back to Egypt. In 14:10-14 they find themselves with the Red Sea in front of them and the Egyptians behind them. There is nothing to do except "Stand still, and see the salvation of Jehovah" (14:13). The Christian life often presents similar circumstances. God may place us in surroundings where there is no visible avenue of escape. There is nothing we can do except stand still and trust God. 1.2.5.1 Route of Exodus The journey through the Red Sea is described in 14:21-31. Ryrie said that the place of the crosssing of the Red Sea was likely the northern extension of the Gulf of Suez, South of the modern port of Suez Canal. Although the phrase literally means "Sea of Reeds," the reference is to the Red Sea, not simply to a marshy land (see also Numbers 14:25; Acts 7:36; Hebrews 11:29). (Charles C. Ryrie, Ryrie Study Bible, NIV, Chicago: Moody Press, 1994 Expanded Edition, p. 109) See below map for the route of Exodus: (Source: Ryrie Study Bible, NIV, Chicago: Moody Press, 1994 Expanded Edition, p. 110, by Charles C. Ryrie)
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1.2.5.2 Date of Exodus The date of the Exodus has been a subject of considerable discussion by Old Testament scholars. Many suggest dates as late as 1290 B.C. and 1225 B.C.. A date between 1450-1440 B.C. best fits the biblical evidence as well as correlates with extra-biblical material (Archer, Survey of Old Testament Introduction, pp. 212-223, discusses in detail all three views. After a careful evaluation of the major arguments, he suggests 1445 B.C. as the best approximate date.). 1.2.5.3 Redemption of God God uses an east wind (14:21) to roll back the waters and enable the Israelites to cross. The place which is a means of deliverance for Israel becomes a scene of judgment for the Egyptians. Once the Israelites are safe on the other side they lift their voices in praise to God for their redemption (15:1-21). 1.2.5.4 Provision of God
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The redeemed nation is now preserved by God as they march to Sinai. God reveals a cross section of their needs and how they are met. Material Needs Water (15:22-27) The Battle with Amalek Moses Burdened with Responsibility Food (16:1-36) (17:8-16) Water (17:1-7) The material provision of food and water portray Christ as the bread from heaven and the water of life (cf. John 6:32-25; 1 Corinthians 10:4). The manna in chapter 16 is a good example of the way God supplies all our needs. His provision was: 1. Daily. They were to gather only what they needed for that day. This made them dependent on God one day at a time. 2. Adequate. There was always enough. No Israelite could say that his needs were not met. 3. Completely satisfying. With the provision of manna nothing else was needed. It is only the lust of the flesh that leads them to complain for other commodities. Chapter 17 portrays a military crisis. Moses intercedes for Israel on the mountain top, and God gives Joshua victory over the Amalekites in the battlefield below. In chapter 18, Moses is burdened with administrative problems. At the suggestion of his father-in-law, Jethro, he delegates some of this responsibility to able men in Israel (18:13-25). 1.3 Revelation at Sinai (19-40) God has now brought Israel from the status of slavery to that of a free nation. It is imperative now that they have a detailed code by which they can govern their lives. God supplies this by the Mosaic covenant. 1.3.1 The Mosaic Covenant (19-24) It is important at this point that we understand the purpose of the Mosaic law. This is especially true since there is so much confusion as to how the Mosaic law affects us today: 1. The law was not designed to save man. Paul tells us that "by the words of the law no flesh shall be justified" (Romans 3:20). We see in Galatians 3:10-13 that if we would live by the law, we must obey it all. To do otherwise is to be subject to the law's curse. James 2:10 repeats this truth. If man is to be saved by keeping the law, he must keep it all, which is impossible. The law was not designed to provide salvation. 2. The law was not designed to be a rule of life for Christians today. Many feel that, although we are not saved by keeping the law, as soon as we have received Christ we are under the Mosaic obligations. Romans 8:1-4 states that "the law of the Spirit" has freed us from the law of sin and death (i.e., the Mosaic law). In this age of grace we are to be controlled by the Spirit. In so doing, we automatically satisfy the righteous demands of the law. But this is different from being placed under the law in the Old Testament sense. 3. The law was designed to reveal sin (Romans 3:20). In giving the law, God was able to more carefully define sin and place it in bold contrast to His grace (Romans 5:20). In this sense there is a rightful use of the law even today, and that is to show man his need of spiritual salvation. In this passage, the Decalogue or Ten Commandments are given first in chapter 20, are as follow: 1. You shall have no other gods before me (20:3). 2. You shall not make for yourself an idol (20:4). 3. You shall not misuse the name of the LORD your God (20:7). 4. Remember the Sabbath day by keeping it holy (20:8). 5. Honor your father and your mother (20:12). 6. You shall not murder (20:13). 7. You shall not commit adultery (20:14). 8. You shall not steal (20:15). 9. You shall not give false testimony (20:16). (18:1-27) Military Needs Organizational Needs
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10. You shall not covet (20:17). The chapters that follow are merely an amplification of the Ten Commandments in moral, civil, and ceremonial areas. The Decalogue itself is a clue to the nature of the law. Although the Ten Commandments can be divided in many ways, the most logical division is between the first four and the last six. The first four outline our responsibility to God and the last six our responsibility to man. Christ summarized the Decalogue in Luke 10:27-28. Christ asked a question concerning the nature of the law. The answer he accepted as correct was love God and love your neighbor. The first statement sums up the first four commandments and the second statement summarizes the last six.
Two lessons can he derived from this analysis. The first is that the epitome of the law is love. This is why Jesus, in instituting a "new" commandment in John 13:34-35, based it on the same principle, "that ye love one another." The second lesson is that the last six duties will only be fulfilled if we recognize our responsibility in the first four. Our relationship to God will affect our rela-tionship to man. And only when we are in proper relationship to God can we fulfill our responsibilities to others. 1.3.2 The Tabernacle (25-40) The Tabernacle was a center of worship for Israel in the wilderness. Designed by God and erected by the people, it was a movable structure that they carried with them throughout their wilderness wanderings and into the Promised Land. (Note: Chapters 25-27 indicate that the pattern for the Tabernacle came from God. This is substantiated in New Testament passages such as Hebrews 8:5. This clearly contradicts the theory of many writers that Israel borrowed these "cultic" objects from her heathen neighbors. See B.W. Anderson, Understanding the Old Testament, Englewood Cliffs, N.J.: Prentice-Hall, 1966, pp. 71-72 for such a view.) You will notice in reading these chapters that the instructions are repeated. The details are given to Moses in chapters 25 through 31. The details are repeated in chapters 35 through 40 where the actual construction is described. Between the two accounts, in chapters 32 through 34, is the incident at the bottom of Mount Sinai where Israel falls into idolatry. 25 - 31 32 - 34 35 - 40
TABERNACLE DESIGNED TABERNACLE DELAYED TABERNACLE CONSTRUCTED Moses Receives Instructions Aaron Makes Golden Calf AND COMPLETED BY THE PEOPLE
The order of these chapters is especially significant. The narrative concerning the Tabernacle is interrupted in chapters 32 and 34 to describe the sin of Israel. The purpose of this interruption is to demonstrate the need for a Tabernacle. Israel has just been given the law and has promised to keep it (24:3, 7). But as soon as the opportunity arises, Israel is pictured breaking the first two of the Ten Commandments at the base of the mountain. By so doing they demonstrate they will not be able to keep the commandments and thus need a means of approach to God. The Tabernacle provides such an approach. It is a demonstration of the grace of God even under the law. 1.3.2.1 The Tabernacle designed (25-31) The Tabernacle itself stood in a fenced-in courtyard and was composed of two compartments, the Holy Place and the Holy of Holies. Several layers of animal skins served as a covering (26:1-14). (Note: There is disagreement as to the actual shape of the Tabernacle building. Some feel that it was a flat-roofed, box-shaped building, while others feel it had a tentlike appearance with a ridgepole and sloping roof.) See below picture for illustration: (Source: Exploring the Scriptures, Chicago: Moody Press, 1981 Edition, p. 24, by John Phillips)
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There was one and only one means of access to the Tabernacle and that was through the gate at the east end of the courtyard. God was trying to teach the Israelites that there was only one way of access to His presence (John 14:6). The furniture located in the Tabernacle and the outer court is very significant. The description begins with the furniture in the Holy of Holies and proceeds outward. We shall begin from the vantage point of the worshiper and proceed inward. Hebrews 9:1-10 makes it clear that the furniture, as well as the Tabernacle itself, was to be a "picture" of things to come. that is, the work of Christ and its benefits for those who believe. THE BRAZEN ALTAR. This was the first piece of furniture that the worshiper met when he entered the courtyard. The brazen alar was the place of sacrifice and thus speaks of Christ as our sacrifice for sin. (Source: The New Unger's Bible Dictionary, Chicago: Moody Press, Revised and Updated Edition 1988, pp. 1242-1243, by Merrill F. Unger)
The Brazen Altar
THE LAVER. The laver was also in the outer court was filled with water. The priests would stop and wash as they went about their daily duties in the Tabernacle. This is a picture of the daily leansing that is so necessary in the Christian life. It portrays Christ as our sanctification.
The Laver
THE TABLE OF SHEW BREAD. Once inside the Holy Place we find this table on the north side of the Holy Place. It held twelve loaves, one for each of the tribes of Israel. It speaks of Christ our sustenance. He is the Bread of Life (John 6:3358).
The Table of Shew Bread

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THE CANDLESTICK. This piece of furniture supplied the light in the darkness of the sanctuary. It speaks of testimony and portrays Christ as the light of the world (John 8:12).
The Candlestick
THE GOLDEN ALTAR OF INCENSE. Standing in front of the veil was the golden altar of incense. In Revelation 8:3-4, the ascending incense is used as a picture of prayer. It speaks of supplication and reminds us that Christ is our intercessor (Hebrews 7:25).
The Golden Altar of Incense
THE ARK OF THE COVENANT. This box-shaped object was in the Holy of Holies. It was covered with a lid of pure gold which was called the Mercy Seat. It was here that the high priest came on the Day of Atonement and sprinkled the blood of the sacrifice on the Mercy Seat. This act satisfied God. In the same way Christ's sacrifice satisfied God. The Ark and Mercy Seat speak of Christ our satisfaction.
The Ark of the Covenant
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1.3.2.2 The Tabernacle delayed (32-34) The scene at the bottom of Sinai depicts man's need of a means of approach to God. It pictures Aaron leading Israel into sin by fashioning the golden calf. The scene reveals several things: 1. Impatience. In 32:1, the people are tired of waiting on Moses and on God. It is the sin of impatience that leads to this impetuous behavior. 2. Idolatry. The shaping of the golden calf is a direct violation of the first two commandments. The calf or bull was a well-known symbol in heathen mythology and religion. In making such an object Aaron was repudiating the religion of Jehovah. 3. Irresponsibility. In 32:21-24, Moses confronts Aaron with his sin. In a typical display of human nature Aaron places the blame on someone else - the people. After all, he simply threw the gold into the fire and "... there came out this calf" (32:24). Like Adam and Eve in the garden, he did not want to accept the responsibility for his actions. 4. Intercession. At this point Moses intercedes to God for his poeple (32:30ff.). As a result, God smites the nation in judgment but preserves it as a national entity. 1.3.2.3 The Tabernacle constructed (35-40) God has now dealt with sin and the construction of the Tablernacle can proceed. God repeats the description of the structure and furniture that we saw in chapters 25 through 31. For this project to be successful, two things are needed: 1. Right materials. In chapter 35, Moses requests that any who are of "a willing heart" (35:5) and "a wise heart" (35:10) are to bring a freewill offering for the work of the Tabernacle. Much of the treasure that the Israelites carried from Egypt with them was undoubtedly invested in this project. Many feel that when the Tabernacle was constructed it had a value of more than a million dollars. 2. Reliable workmen. In 35:30-36:2, God describes the workmen who are to be involved in the construction. These men were naturally skilled (35:35) and at the same time were supernaturally endowed (35:31), since they were filled with the Holy Spirit. These two basic commodities are obviously needed in God's work today. We need believers who are anxious to give of their material substance with a willing heart. We also need believers who are willing to use their natural abilities as the Holy Spirit controls them. The construction is completed in chapter 40, and the presence of God fills the Tabernacle. The last verse explains that it is this cloud that guided them on all their journeys. These journeys are not recorded in Exodus, but there is anticipation of Israel's history which is contained in the books that follow.
2. LEVITICUS: ISRAEL' S WORSHIP MANUAL 2.1 Introduction
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Leviticus is a handbook on holiness. Some eighty-seven times in this brief book you will find the word "holy" or one of its derivatives used. The book forms a logical spiritual progression from the two books that precede it. In Genesis man is created in innocence and then falls into sin. Exodus describes the redemption of fallen man. In Leviticus he learns to worship God in holiness. A reading of the book reveals that Leviticus is the worship manual of Israel. It lays out in great detail the proper form for such things as the sacrifices, the priesthood, and Israel's holy days. Because of the maze of details, many Christians get lost in the book and feel that there is little of spiritual value. We need to remember that each of these details is weighted with spiritual significance. Hebrews in the New Testament is ample proof of this, for Hebrews has been accurately labeled "the divine commentary on Leviticus." As you read Hebrews you begin to see that the many details of Leviticus are divinely intended to portray New Testament truths. The book falls into two main divisions: 1. Chapters 1 through 10 give a description of the proper means of approach into God's presence. 2. In the chapters that follow (11-27) we see how the relationship with God is maintained. 1 - 10 THE MEANS OF ACCESS THE WAY TO GOD 2.2 The Means of Access to God (1-10) The problem of a finite man approaching an infinite God is an issue which every religious person faces. The major religions of the world are an expression of the inadequate answers that are given to this crucial question. Leviticus 1 through 10 shows that two things are required: 1. man must have an offering; and 2. he needs an offerer or priest. Both of these prerequisites are fulfilled in the Person of Jesus Christ. 1-7 THE SACRIFICES ARE DESCRIBED CHRIST IS OUR SACRIFICE 2.2.1 The offerings (1-7) Five main types of offerings are presented here which fall into two main categories: 1. Those that reflect the Godward side of the cross. They remind us that the sacrificial work of Christ is completely acceptable to God and is satisfaction for the sins of the world. 2. Those that reflect the manward side of the cross. These offerings portray the benefits of Christ's sacrifice for us. OFFERINGS Godward Side of Cross Christ As Satisfaction 3 in Number: 1. BURNT 2. MEAL 3. PEACE Manward Side of Cross Christ As Sin-bearer 2 in Number: 1. SIN 2. TRESPASS God Is Satisfied (Romans 3:25) I Am Saved (1 Peter 3:18) 8 - 10 THE PRIESTHOOD IS ESTABLISHED CHRIST IS OUR PRIEST 11 - 27 THE MAINTENANCE OF FELLOWSHIP THE WALK WITH GOD
EXPIATION: MAN NEEDS AN OFFERING MEDIATION: MAN NEEDS AN OFFERER
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2.2.1.1 The Burnt Offering (1) The unique feature of the burnt offering was that it was completely consumed on the altar. It was wholly consecrated to God. As such, it depicts Christ's complete consecration in death. He gave Himself totally for us (cf. Galatians 1:4; 1 Timothy 2:6; Titus 2:14). There are certain features of the sacrifices that can be pointed out here. One is that the worshiper always identified himself with his offering by laying his hands on it. Another is that the type of offering required was graded economically, so that no one would be excluded simply because he was poor. Not every Israelite could afford a bullock (1:5) but a pigeon or dove (1:14) would be in reach of anyone. 2.2.1.2 The Meal Offering (2) This offering is called a "meat offering" in the King James Version, but it was composed of grain or a similar commodity. The word is thus best translated as "meal offering." It was to be evenly textured and without honey or leaven, which were symbols of corruption and sin. This offering speaks of Christ's sinlessness in life. It reminds us of His consistency of character which was free from corruption and sin (2 Corinthians 5:21; 1 John 3:5). 2.2.1.3 The Peace Offering (3) This offering was entirely voluntary and emphasized the communion and fellowship that resulted as they ate certain parts of it. The significance of this offering is the peace communion that results on the basis of Christ's death (Colossians 1:20). It is a picture of the outcome of the first two offerings. His sacrificial death (the burnt offering) and His sinless life (the meal offering) result in peace with God (the peace offering). 2.2.1.4 The Sin Offering (4:1-5:13) The sin offering was to be used for certain types of sin which are listed at the beginning of chapter 5. The significance of the offering is that it depicts Christ bearing the guilt of our sin (1 Peter 3:18). 2.2.1.5 The Trespass Offering (5:14-6:7) Certain sins required not only that a sacrifice be offered, but also that restitution be made. The offerer had to repay the original cost plus one-fifth. This procedure emphasized the price that was involved in the payment for our sins and pictures Christ paying the price of sin (1 Peter 1:18-19). The two nonsweet offerings thus have a twofold emphasis in relation to sin. SIN OFFERING Iniquity Involved A summary of the sacrificial system is shown in below table: (Source: Chronological and Background Charts of the Old Testament, Zondervan Publishing House: Grand Rapids, 1994 Revised and Expanded Edition, p. 22, by John H. Walton) TRESPASS OFFERING Injury Done
Guilt of Sin Emphasized Penalty or Price of Sin Emphasized
Sacrificial System
NAME Burnt Offering Meal Offering Peace Offering: 1. Thank Offering 2. Vow Offering 3. Freewill Offering Fat portions Shared in fellowship meal by priest and offerer Male or female without blemish according to wealth; freewill: slight blemish allowed PORTION BURNT All Token portion OTHER PORTIONS None Eaten by priest ANIMALS Male without blemish; animal according to wealth Unleavened cakes or grains, must be salted Fellowship: 1. For an unexpected blessing 2. For deliverance when a vow was made on that condition 3. For general thankfulness Leviticus 3; 22:18-30 OCCASION OR REASON Propitiation for general sin; demonstrates dedication General thankfulness for first fruits REFERENCE Leviticus 1 Leviticus 2
Sin Offering Trespass Offering
Fat portions Fat portions
Eaten by priest Eaten by priest
Priest or congregation: bull; king: he-goat; individual: she-goat Ram without blemish
Applies basically to situation where purification of sin is needed Applies to situation where there has been desecration or de-sacrilization of something holy or where there is objective guilt
Leviticus 4 Leviticus 5-6:7
2.2.2 The law of the Offerings (6:8-7:38) This section goes over the offerings once more and gives regulations guiding the manner in which they are to be offered. God is interested not only in what we offer but also how we offer what we present to Him.
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2.2.3 The priesthood (8:1-10:20) Aaron, the high priest, is inducted into his office and then his sons are consecrated as priests. The ceremony involves: 1. cleansing (8:6); 2. clothing (8:7-8); and 3. consecration (8:10-12). The blood was applied to the ear, the hand, and the foot (8:23). The priest was to have a consecrated ear to hear so that his feet and hands could go and do. In chapter 9, the priests begin their ministry by offering sacrifices first for themselves and then for the people. The fire comes down from heaven and devours the sacrifices. The two sons of Aaron, Nadab and Abihu, offered "strange fire" unto the Lord (10:1). The nature of the offense is not documented in detail, but they obviously violated God's instructions for worship. It is possible that they may have been attempting to incorporate heathen practices into the system of worship. The judgment is swift and complete. Whereas the fire in chapter 9 consumed the sacrifices, here the fire consumes them (10:2). The price of disobedience is always high. The incident served as a reminder to Israel that God's commandments for worship are to be obeyed to the smallest detail (cf 16:1-2). A picture of Jewish high priest is given below: (Source: A Home Within the Wilderness - Studies on the Tabernacle, Emmaus Bible Correspondence School, 1978 Reprint Edition, p. 7/10, by Stephen F. Olford)
Jewish High Priest
2.3 Maintenance of Fellowship with God (11-27) These chapters explain how the holy life is to be maintained. The key thought in this whole section is found in Leviticus 19:2: "Ye shall be holy; for 1 Jehovah your God am holy." 2.3.1 Requirements for holiness (11-15) This section deals with the laws of clean and unclean. God was concerned that Israel be separated from pollution both physically and ceremonially. In each case God is trying to teach us that we should be separated from uncleanness in a
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spiritual sense as well. The following areas are involved. FOOD CHILDBIRTH LEPROSY SEXUAL IMPURITY A summary of the clean and unclean animals is shown in below table: (Source: Chronological and Background Charts of the Old Testament, Zondervan Publishing House: Grand Rapids, 1994 Revised and Expanded Edition, p. 23, by John H. Walton) 11 12 13-14 15
Clean and Unclean Animals

CLASSES Two qualifications: Mammals 1. Cloven hoofs 2. Chewing of the cud Those not specifically listed as forbidden None Two qualifications: Water Animals 1. Fins 2. Scales Those in the grasshopper family Those not meeting both "clean" qualifications Leviticus 11:9-12; Deuteronomy 14:9-10 Carnivores and those not meeting both "clean" qualifications Leviticus 11:3-7; Deuteronomy 14:6-8 CLEAN UNCLEAN REFERENCE
Birds Reptiles
Birds of prey or scavengers All
Leviticus 11:13-19; Deuteronomy 14:11-20 Leviticus 11:29-30
Insects
Winged quadrupeds
Leviticus 11:20-23
Basic Reasons: 1. Holiness demanded being like God. Many restrictions to Israelite diet are derived from restrictions to Yahweh's "diet" (i.e., animals that were unacceptable for sacrifice). 2. Unclean animals fail to conform in some way to the expectations of the group to which they belong. 3. Some animals were considered unclean because of their association with pagan cults.
It is evident that many of these restrictions, although carrying spiritual lessons, were given for purposes of sanitation and health as well. (See S.I. McMillen, None of These Diseases, Westwood, N.J.: Fleming H. Revell Company, 1963, chapters 1-3. The author demonstrates that many of the laws concerning hygiene, childbirth, and food presuppose information that modern, medicine did not discover until centuries later.) Two general spiritual principles are seen superimposed upon this whole section: 1. God is concerned about holiness in every area of life. The Israelite could not spend a day, prepare a meal, enjoy a social time with family or friend, go on a hunting trip, or attend to his daily business without being reminded he was in covenant relation to a holy God. 2. God is concerned about how we use our bodies. Many of these laws were designed to keep the believer in good bodily health. We need to be constantly reminded that our bodies are the dwelling place of the Holy Spirit (1 Corinthians 6:19-20). 2.3.2 Basis of holiness: The Day of Atonement (16) Like other ceremonies in Leviticus this too is filled with spiritual significance. 2.3.2.1 The apparel of the High Priest On this day only, the high priest would lay aside his garments of splendor and glory and put on plain linen garments. When he finished the work of sacrifice he took up his garments of beauty again (16:3-4, 23-24). In the same way, Christ our High Priest laid aside His garments of glory and covered Himself with the plain robe of a sinless human nature. When He had performed the work of sacrifice, He once again was restored to His glory (John 17:5). 2.3.2.2 The offerings of the High Priest The high priest offered a sacrifice for his own sins as well as for the sins of his people (16:6, 15). Involved in the ritual was the presentation of two goats at the altar. One goat was slain and offered as a sin offering. The other was led off into the
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wilderness to be seen again no more. The first goat emphasizes the requirements for atonement. A death is necessary and blood must be shed. The second goat emphasizes the results. Our sins are taken away and remembered no more. 2.3.2.3 The activities of the High Priest As you trace the activities of the high priest through chapter 16, you find that he appeared in three different places: 1. First, he made an appearance at the altar where the sacrifice was made. 2. Second, he took the blood and appeared in God's presence in the Holy of Holies. He sprinkled the blood upon the Mercy Seat seven times. The cloud of incense from the altar of incense shielded him from the glory of God and preserved his life (16:13). 3. Finally, he retraced his steps and appeared to the waiting people. This procedure is a pattern of Christ's work. He appeared at the cross and made a sacrifice for our sins. He now appears in the presence of God in heaven. He shall appear again, at His second coming, to His waiting people. Hebrews 9:23-28 develops these three appearances of Christ after the pattern of the Day of Atonement. 2.3.3 Regulations governing holiness (17-27) In these chapters God gives even more detailed information about how the Israelites are to live a life of holiness. This section deals with regulations regarding five significant areas in which God expects absolute holiness to be demonstrated in both conduct and worship. The five areas are as follows: 1. the altar (17); 2. the people (18-20); 3. the priest (21-22); 4. the feasts (23-24); and 5. the land (25-27). 2.3.3.1 The Altar (17) God emphasizes here that there is to be one central place of sacrifice. Four times (17:4, 5, 6, 9) God states that the sacrifice is to be made at "the door of the tent of meeting." The people are also admonished not to eat blood (17:10, 14). This chapter is a supplement to the Day of Atonement in chapter 16. It is designed to guard the ritual of that day from heathen practices. 2.3.3.2 The People (18-20) These chapters are a further application of the Ten Commandments in light of prevalent heathen customs. They deal with various forms of immorality, child sacrifice, spirit worship, and mutilation of the body. 2.3.3.3 The Priests (21-22) Whereas the preceding chapters emphasize the duty of the people in worship, these chapters show the responsibilities of the priest. The priests likewise are warned about incorporating heathen practices into the worship of Israel. You will notice in reading that the requirements for the priests are more demanding than those for the people. The requirements for the high priest are even more demanding yet. The greater the privilege a person had in the worship of Israel, the greater his responsibility. 2.3.3.4 The Feasts (23-24) Israel's yearly religious calendar is outlined here, but it is more than just a calendar of religious events. In these seven feasts God has incorporated a prophetic timetable showing the benefits Israel will receive on the basis of the first and second comings of the Messiah. Sometimes the Feast of Firstfruits is viewed merely as an activity of the Passover. However, in this course, the two observances (the Passover and the Feast of Firstfruits) will be dealt with as separate feasts. The first four feasts are grouped together, occurring in the spring during the first and second months, which roughly correspond to our March and April. The last three feasts are separated from the first four by a long time gap. The last three then are observed in the seventh month, which would correspond approximately to our September or October.
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The importance of this becomes apparent when we examine the significance of these feasts. The first four were fulfilled at Christ's first coming. Then, after the inter-advent period, the last three will be fulfilled at His second coming. FIRST 4 FEASTS Passover Unleavened Bread Firstfruits Pentecost 1 2 SPRING FULFILLED AT FIRST COMING (1) PASSOVER (23:4-5) After preliminary instructions concerning the Sabbath, God instructs Israel to observe the Passover on the fourteenth day of the first month. We have already seen the details of this in Exodus 11-12. The significance for us is given in 1 Corinthians 5:7, where Paul points out that Christ is our Passover. (2) UNLEAVENED BREAD (23:6-8) The day after the Passover, the Feast of Unleavened Bread began. A careful search was made through the house to purge out any trace of the corrupting leaven. The feast was to be observed for seven days. Paul once again in 1 Corinthians 5:7-8 uses this as an analogy of the Christian life. Once we have accepted Christ as our sacrifice for sin, we are to carefully search our lives to purge out the corrupting sin that is there. (3) FIRSTFRUITS (23:9-14) The first products of the harvest were to be brought and offered before God. The sheaf of grain was taken by the priest and waved before God. This sheaf was the first token of new life and was an indication of more to come. Paul uses it in 1 Corinthians 15:20-23 as a type of the resurrection of Christ. Christ is the firstfruits of a great harvest. He is the first one to be resurrected. Just as the first sheaf was a token of many more that would follow, in the same way Christ's resurrection is a pledge of a multitude of others who will likewise be resurrected. The offering of the firstfruits took place the "morrow after the sabbath" (23:11), i.e., Sunday. This, of course, is the day Christ was resurrected. (4) PENTECOST (23:15-21) Fifty days after the Feast of Firstfruits, the Feast of Pentecost occurred. Pentecost can also be called the Day of First-fruits because of Leviticus 23:17. The firstfruits of the wheat harvest were used to make the loaves for this feast. This is distinct from the Feast of Firstfruits because that feast is 50 days earlier and uses loose grain from the barley harvest. Here (at Pentecost) there is a cohesiveness of the loose grain into two loaves which are offered together to God. In Acts 2 we see a fulfillment of this. Fifty days after Christ's resurrection the Holy Spirit came and the church was formed. Two groups, Jews and Gentiles, now together belonged to God. Both were on an equal basis. This is undoubtedly the significance of the two loaves. (5) TRUMPETS (23:23-25) We now come to the feasts that were observed in the fall. The blowing of trumpets in Israel in the Old Testament was a sign that they were to respond in some way (cf. Numbers 10:1-10). The Feast of Trumpets is a picture of the regathering of Israel. At the second coming of Christ to earth Israel will respond to the sound of the trumpet (Matthew 24:31; Isaiah 27:13) and will be regathered in the land once again. (6) DAY OF ATONEMENT (23:26-32) We have already studied the details of the Day of Atonement in chapter 16. This will also be fulfilled for Israel at the return of Christ. In Zechariah 12:10-13:1 we have a picture of a national day of mourning when Israel as a nation returns to God and appropriates His work for the forgiveness of sins. (7) TABERNACLES (23:33-44) The Feast of Tabernacles was a time when the people of Israel left their permanent dwellings and lived in tents for the duration of the feast. It was a reminder to them of their journeying through the wilderness. It also looked forward to the time when they would enjoy a permanent rest with God in the land during the reign of the Messiah on earth. It speaks of Israel's Kingdom rest. A summary of the feasts is given below: (Source: Exploring the Scriptures, Chicago: Moody Press, 1981 Edition, p. 35, by John Phillips) 3 4 Inter-advent Period 5 LAST 3 FEASTS Trumpets Day of Atonement Tabernacles 6 FALL FULFILLED AT SECOND COMING 7
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Chart of the Feasts

MONTH Sacred Year Civil Year 1 1 1 3 7 7 7 7 7 7 9 1 1 1 Jewish Nisan (Abib) Nisan (Abib) Nisan (Abib) Sivan Christian March - April March - April March - April May - June Day 14 15 - 21 16 6 1 10 FESTIVAL Event Passover Unleavened Bread Firstfruits (barley harvest) Pentecost Trumpets Day of Atonement Tabernacles
Tishri (Ethanim) September - October Tishri (Ethanim) September - October
Tishri (Ethanim) September - October 15 - 21
For further information on the ancient Jewish religious calendar and feasts, please study Section 8, Chapter 5, of the course: Eschatology. Chapter 24 gives a description of some of the objects used in the feasts, such as the oil and the shewbread. 2.3.3.5 The Land (25-27) The final chapters of the book describe life in the land. There were two important festivals that Israel was to observe in connection with their sojourn in the land: 1. The first was the sabbatical year (25:1-7). During the seventh year the land was to be at rest. This provided a system of crop rotation, which enabled the land to be restored. It was because of their failure to keep these sabbatical years, together with their own sins, that they were expelled from the Promised Land (2 Chronicles 36:21; Daniel 9:24). 2. The second observance was the year of jubilee (25:8-55). After 49 years (7 x 7) the fiftieth year was to be a time of celebration of a special nature. All debts were to be canceled by law, and all property was to revert to the original owner. Thus God would teach His people to avoid covetousness, and wean them away from a materialistic philosophy of life. This was God's way of reminding them that the land belonged to Him. They were merely stewards of God's property and so were forbidden to sell their land on a permanent basis (25:23). The final two chapters re-emphasize the principle of blessing and chastisement which was part of the Mosaic covenant. If they were obedient, God would prosper them materially. If they weredisobedient, God would bring chastisement.
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Chapter Four
Chapter Four - Numbers and Deuteronomy - The Wilderness

At the end of this chapter the student should be able to: 1. 2. 3. 4. describe God's provision for Israel in the wilderness; discuss the major events of Israel's wilderness journey; explain the purpose of the book of Deuteronomy; and list and explain some of the main domestic, judicial and ceremonial laws contained in Deuteronomy.
This chapter is divided into the following two major parts: 1. Numbers: the wanderings; and 2. Deuteronmy: at the promised land. 1. NUMBERS: THE WANDERINGS 1.1 Introduction The title of this book comes from the Septuagint and is based on the two numberings of the people in chapters 1 and 26. The title is rather inappropriate as the numberings are but one small facet of the material in the book. The Hebrew title means "in the wilderness" and is a more fitting description of the contents. The book traces the journeys of Israel from Sinai to Kadesh and ultimately to the Plains of Moab. The theme of the book could be fittingly described as the pilgrim walk of God's people. It reminds us that we, too, are pilgrims finding our way through the wilderness of this world (1 Peter 2:11-12). The gigantic obstacles, bitter disappointments, and spiritual victories are all characteristic of the experiences we encounter on our pilgrim journey. The book can be divided into four main parts based on the geographical progression of the book. 1 - 10 11 - 14 15 - 19 20 - 36
PREPARATION FOR THE JOURNEY: COMMENCEMENT OF THE JOURNEY: INTERRUPTION OF THE JOURNEY: COMPLETION FOR THE JOURNEY: At Sinai 1.2 Preparation for the Journey (1-10) The movement of hundreds of thousands of people through the wilderness could have proved to be a chaotic venture if things had not been carefully organized. In chapters 1 through 10, Israel is still camped at Sinai and God gives instructions to facilitate their journey in an orderly way. 1.2.1 The order of the camp (1-4) Chapters 1 and 2 are concerned with ascertaining the number of people and placing them in the proper position about the camp. Chapter 1 describes the numbering of the people, while chapter 2 gives the tribal positions. 1 2 Sinai to Kadesh Wasted Years of Wandering To the Plains of Moab
EMPHASIZES THE PERSONNEL EMPHASIZES THE PLACE EMPHASIZES THE WORKMEN EMPHASIZES THE WORK Chapter 1 describes the census that was taken before the people left Sinai. The purpose was to ascertain their strength and potential for warfare (cf. 1:3, 45). In work today we, too, need to ascertain the spiritual potential and unused resources so that they can be utilized. Only true Israelites were potential soldiers, and thus they had to declare their "pedigree" (1:18) or family lineage. Those numbered as fit for war totalled 603,550 (1:46; 2:32). This figure has been the source of considerable controversy among Bible students. If there were this many men of fighting age, the entire camp of Israel must have numbered almost two million. Many feel that this is impossible and therefore translate the Hebrew word elef, which is usually rendered "thousand," in another way. It has been suggested that the word is equivalent to family or clan, and thus
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there were not 600 thousand men but 600 families. This view creates more problems than it solves and contradicts other statistical evidence even here in chapter 1. Thus, it is best to take the word elef in its normal meaning of "thousand." The increase from 70 persons (Genesis 46:26-27; Exodus 1:5) in the immigrant family of Jacob to a nation of more than two million persons (judging from the 603,550 men-at-arms mentioned in Numbers 2:32) is possible due to the following reasons:
1.
The first argument is that it would be impossible to produce two million persons from 70 persons within such short period of time. As to the length of the sojourn of the Israelites in Egypt, the statement of Exodus 12:40 is that it totaled 430 years from the migration of Jacob's family until the Exodus itself. Then the desired multiplication would result from an average of 3 sons and 3 daughters to every married couple during the first 6 generations, and an average of 2 sons and 2 daughters in the last 4 generations. At this rate, by the 10th generation there would be 478,224 sons above twenty by the fourhundredth year of the sojourn, while 125,326 males of military age would still be left over from the 9th generation. These together, then, would total 603,550 men-at-arms The second argument is that it would be impossible for that many people (i.e. two million persons) to cross the Red Sea in the short time indicated in the Bible. The answer to this problem is that the parting of the Red Sea was not merely a natural phenomenon. Furthermore, Robinson in his Researches in Palestine showed that such a crossing was possible in a short period of time even though two million people would have been involved if the part left dry were broad enough to enable them to cross. The third argument is that the large numbers of the exodus is that the desert area of the Sinai peninsula would be incapable of supporting that many people. This argument completely overlooks the supernatural provisions of food and water. Manna was supplied every day (Exodus 16) and when the occasion demanded it, water was provided (Exodus 15:23-26; 17:5-7; Numbers 20:7-12). There were occasions when quail were provided by God to meet the needs of the people and this was done on a large scale (Exodus 16:13; Numbers 11:31-32; cf. Psalm 105:40). The fourth argument is that of the population of Canaan itself. It appears that the Joshua-Judges narratives indicate that Israel carried out with considerable difficulty the conquest of the land which should not be the case if they numbered over two million. The answer to this problem is that it does not follow that because Israel numbered some two million people they were militarily superior. With regard to the conquest of Canaan, it was a whole new generation that entered with Joshua and perhaps with minimal fighting experience. Whatever experience the Israelite armies had in fighting, it would not have equipped them to cope with the sophisticated chariot warfare of the Canaanites (Joshua 17:16). In fact, the Bible plainly states that Israel could only be successful if their military ventures were subjected to a godly faith and obedience (Joshua 7:1-26).
2.
3.
4.
(Note: For an excellent discussion of this problem and the basic reasons for accepting Numbers 1:46 as it stands in the ASV see John J. Davis, Biblical Numerology, Winona Lake, Ind.: BMH Books, 1968, pp. 58-76. Davis explores and answers all the objections related to the traditional figures. See also Archer, Survey of Old Testament Introduction, pp. 234-238 for another excellent treatement.) Chapter 2 puts the Israelites in their proper places with the Tabernacle in the middle. The priests and Levites are given special responsibilities in chapters 3 and 4. Since they ministered at the Tabernacle, they were given the responsibility of transporting its pieces through the wilderness. This whole section reminds us that God wants His work done in an orderly way. No responsibility, down to the smallest tent peg, was so insignificant that it could be overlooked. God is interested in details. A study of these chapters could bring order out of chaos in many Christian groups. 1.2.2 The purity of the camp (5-6) Chapter 5 deals with separation from defilement. Physical defilement is mentioned in 5:1-4, and moral defilement-adultery is discussed in 5:5-31. If adultery was suspected, the woman was to drink the "water of bitterness." If she were guilty, certain physical effects would follow in her body (5:22). Both moral and physical impurity would cause overwhelming problems in the camp so both are to be dealt with decisively. Chapter 6 describes the law of the Nazirite and the nature of his vow. Some Nazirites were under this obligation for life, while for others it involved a limited period of time. 1.2.3 The worship of the camp (7:1-9:14) The offerings of the princes are recorded here individually even though it involves considerable repetition. These offerings were spontaneously offered as an act of worship. God is interested in each individual act of devotion on our part and acknowledges the individual contributions that we make. This section also describes the consecration of the Levites (8:5-26) and the celebration of the Passover (9:1-14). 1.2.4 The guidance of the camp (9:15-10:36) In 9:15-23, God explains that the cloud by day and the pillar of fire by night will guide them on all their journeys. The instructions show that God's guidance was:
1. 2.
Clear - day or night they could always see the way to go. Progressive - they had to trust God one day at a time.
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They never knew from one day to the next where they were going or how long they would stay in one spot (see 9:22). Since they were depending on God, they did not need to know. Along with the cloud and pillar, God devised a communications system for Israel based on two silver trumpets. Differing blasts of the trumpets communicated information throughout the camp and told the Israelites when to break camp. In 10:11, the journey actually begins, and the people move out. Moses asks Hobab to accompany them and "be to us instead of eyes" (10:29-31). In addition to God's guidance, Moses is seeking additional human help to guide them through the wilderness. There is no indication, however, that this was an act of unbelief on Moses' part. 1.3 Commencement of the Journey (11-14) These chapters trace the journey of Israel from Sinai to Kadesh which was on the southern tip of the Promised Land. The trip is characterized by grumbling and dissatisfaction. This attitude prepared the way for the unbelief at Kadesh.
This progression illustrates an important principle. Small acts of disobedience lead to major disasters. The incidents of chapters 11 and 12 are comparatively small, but they lead to a major catastrophe at Kadesh. See below map for the locations of Sinai and Kadesh: (Source: Ryrie Study Bible, NIV, Chicago: Moody Press, 1994 Expanded Edition, p. 110, by Charles C. Ryrie)
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1.3.1 Discontent on the way (11-12) The reaction of the people in chapter 11 is a startling one in light of chapters 1 through 10 where God's evident concern for every detail of their journey is seen. But hardly has the journey commenced when the people begin to grumble. In chapter 11, the discontent is directed mainly toward God. In chapter 12, it is directed toward Moses. People who are dissatisfied with God's provision will undoubtedly be dissatisfied with their God-given leaders. 11 1. outskirts of camp 2. mixed multitude 3. Moses 12
MURMUR AGAINST GOD MURMUR AGAINST MOSES 1. Miriam 2. Aaron
The grumbling in chapter 11 begins "in the uttermost part of the camp" (11:1). It spreads to the mixed multitude and others in the camp (11:4). They were dissatisfied with God's provision of manna and wanted meat to eat. God answered their request by sending quails. In the words of Psalm 106:15, "He gave them their request, but sent leanness into their soul." The negative attitude now affects Moses, and he joins in the complaint (11:10-15). He insists that God has put too heavy a burden upon him and that the people are too rebellious. It is easy for a spiritual leader to become disenchanted with his people and complain about them. At the same time, Christian people should recognize the burdens that are placed upon a spiritual leader and seek to alleviate them. God does this here with the provision of administrative help for Moses (11:16-17). In chapter 12, Moses himself becomes the target for criticism as Miriam and Aaron seek to undermine his authority. God's swift intervention shows that He will not tolerate a questioning of His delegated authority Miriam is smitten with leprosy and only the intercession of Moses saves her (12:13-15). It is clear from verse 1 that the issue of Moses' authority is only part of the problem. The fact that Moses' wife is a foreigner (12:1) causes much of Miriam's jealousy. We need to remember that in a whispering campaign all the issues are not necessarily presented clearly. The real problem may remain deeply buried and never come out in the open. 1.3.2 Disaster at Kadesh (13-14) The problems on the journey now erupt in disaster as they reach the border of the land. Twelve spies are sent in to check out the details, and they return with a split vote. Ten spies are opposed to entering the land while only two, Joshua and Caleb, are in favor of going in. This incident is undoubtedly the hinge of the whole book of Numbers. Their failure to believe God at this point interrupts their pilgrim walk and begins their wandering. Several important observations can be made here:
1. 2. 3.
Everyone agreed on the facts. They disagreed on what to do with them. The report was that it was a land of giants and grapes. The giants speak of obstacles while the grapes speak of blessings. The Christian life is one of giants and grapes, obstacles and blessings. Fear and unbelief spread rapidly. In a matter of minutes the unbelief of ten men had infected the whole camp. A bad attitude or a negative approach to circumstances on the part of a few will quickly spread to others. The man of faith is often in the minority. The majority is not always right. The majority could not see God because of the circumstances. To Joshua and Caleb the circumstances were immaterial because they saw God first. The rest of the people had pulled God down to the level of their problem. One step of unbelief can waste years of a person's life. By this one act they forfeited their own lives and wasted the life of the nation for forty years.
4. 5.
6.
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In chapter 14, the people begin to weep. They blame Moses and then God for what has happened (14:1-3). Two presumptuous plans are thwarted. The first is to return to Egypt (14:4). The second is to go into the land (14:40-45), but it is an act of self-confidence and is doomed to failure. They have missed their opportunity and must wait for years until it occurs again. 1.4 Interruption of the Journey (15-19) This section covers the wilderness wandering but there is no detailed list of the journeys. Several incidents are mentioned here that occurred at various intervals during the period. 1.4.1 The rightful use of the Law (15) Even though Israel will wander in the wilderness for forty years, the time will come when they will enter the land. This chapter deals mainly with how the law is to be applied to specific situations when they finally do enter. 1.4.2 The reaffirmation of the priesthood (16-18) The priesthood is challenged in chapter 16 in a rebellion led by Korah. Once again the issue is a challenge of the authority God had delegated to Moses and Aaron. Korah and those who gathered with him are destroyed when the earth opens up and swallows them. It is a lesson to heed today when authority is being challenged. God has delegated authority in the home, to the state, and in the church. Failure to respect this authority leads to disaster. Since Aaron's authority was challenged in chapter 16, God gives a sign of confirmation in chapter 17. The rods of the twelve tribes are left in the Tabernacle, and the next day Aaron's rod shows signs of life and breaks forth with buds. This is a vindication of the fact that God has chosen to use the Levitical priesthood and will continue to do so. He reaffirms the Levitical privileges and responsibilities in chapter 18. 1.4.3 The removal of defilement (19) Scores of people had died because of the disobedience of the preceding chapters, so God institutes a new way to deal with defilement. The ashes of a red heifer were used to render a person ceremonially clean. This ceremony has the following spiritual meanings:
1. 2. 3.
impressed upon the people the nature of death; provided hygienic protection; and portrayed the future death of Christ as the only means of release from the guilt and power of sin (cf. Hebrews 9:11-14).
1.5 Continuation of the Journey (20-36) At this point the journey begins once more. The people return to Kadesh and then begin a line of march around the south end of the Dead Sea and up through Edom and Moab. 1.5.1 Preservation of God's people (20-25) Three main incidents stand out as indicative of God's preserving care in spite of Israel's unworthiness, including:
1. 2. 3.
the smitten rock (20:1-13); the brazen serpent (21:4-9); and the oracles of Balaam (22-25).
1.5.1.1 The smitten rock The first incident is the smitten rock (20:1-13). The people complain of God's lack of supply, and Moses strikes the rock (20:8-11) in an act of defiance against God. Some Bible students don't understand why it was an act of defiance against God. Let me explain it in the following paragraphs. God told Moses to take his rod, but did not command him to strike the rock with it. He told Moses just to speak to the rock in order that the water might flow out (20:6-8). Moses acted in a proud way. He spoke to the people (instead of to the rock, as God had told him to do) and called them rebels. Then he said to them, "Must we get water out of this rock for you?" (20:9-11). But the worst thing he did was to strike the rock twice. Plenty of water came out of the rock and the people and their cattle drank the water. But Moses had disobeyed God's command and acted proudly. God punished Moses and Aaron and said they could not lead http://home.hkstar.com/~johnfok1/OldTestamentSurvey/4.htm (5 of 14) [27/07/2004 11:57:44 p.m.]
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Israel into the land of Canaan. In Deuteronomy 3:23-26 we see that Moses felt very badly about this. Why was it so important for Moses to speak to the rock and not strike it? The Rock is often a name of God in Scripture, for example, Psalm 62:2, and here it is a picture of our Lord Jesus Christ, the Son of God. Moses' rod was a picture of the Law of God, because God gave Israel His Law through Moses. This Law says that every sinner must die but Christ died on the cross so we can live. Now years before this, God commanded Moses to strike the rock with his rod (Exodus 17:6). That was a picture of Christ dying on the cross and giving the water of life. He only had to die once; this one sacrifice was sufficient (Hebrews 9:28). So this time God told Moses only to speak to the rock. Instead he struck it the second time. This spoiled the picture: the Lord Jesus will never need to die again. This is a clear indication of Moses' unbelief (20:12), and so he is prohibited from entering the Promised Land. God supplies the water and meets the needs of the people in spite of Moses' rebellion. God gave them what they needed but showed them that He is holy (20:13) and therefore He must punish the rebellion of the people. 1.5.1.2 The brazen serpent The second incident is the brazen serpent (21:4-9). The reason for the affliction is once again the rebellion of the people (21:5). The people felt very badly because they had to travel all the way around the land of Edom. Again they complained against God and Moses. They said they did not have any bread or water. Of course they had the manna which God provided for them day by day, but they were tired of it (21:4-5). This time God punished them by sending poisonous snakes among them. These snakes bit the people and many of them died (21:6). Then the people came to Moses and confessed that they had sinned. They asked Moses to pray that God would take the snakes away. God is always gracious and He did even more than what they asked for. He provided a way by which those already bitten could be healed. Moses made a snake of brass and put it on a pole. Every Israelite who had been bitten by a snake was healed when he believed the promise of God and looked at the brass snake on the pole (21:7-9). The brass snake was a picture of our Lord Jesus Christ who was lifted up on the cross (John 3:14). The snake is a picture of sin and death. It was made of brass which speaks of judgment. The only way we can be saved is to look to another. The Lord Jesus Christ took our place as sinners and died for us. 1.5.1.3 The oracles of Balaam The third instance of God's preserving care concerns the oracles of Balaam (22-25). The preliminaries are seen in chapter 22. Balak, the king of Moab, fears the approaching multitude of Israelites and tries to hire Balaam to curse them. God makes it very clear that Balaam is not to honor this request and so the prophet refuses. Another request from Balak causes Balaam to reconsider, and this time God allows him to go. The incident with Balaam's ass (22:21-35) makes it clear, however, that God is not pleased with Balaam's actions. He warns Balaam that he will only be allowed to speak what God puts in his mouth. A question automatically arises concerning Balaam's spiritual status. From other references (Numbers 31:16; Denteronomy 23:5-6; Joshua 13:22; 24:9-10; Nehemiah 13:2; 2 Peter 2:13-16; Jude 11; Revelation 2:14) it appears that Balaam was an unbeliever. He was a man who had a broad knowledge of Jehovah and yet did not know God personally. Balaam's prophecies are recorded in chapters 23 and 24. Four times Balaam began in an attempt to curse Israel and four times he blessed them. The theme of these prophetic utterances is well summed up in Balaam's statement in 23:8, "How shall I curse, whom God hath not cursed?" This strange turn of events causes great anger on the part of King Balak. However, it is obvious that Balak's scheme was doomed from the outset because he was trying to violate the principle of Genesis 12:3 where God clearly states, "I will bless them that bless thee, and he that curseth thee will I curse." Balak's actions were in contradiction to one of the basic principles laid down in the Abrahamic covenant. The purpose of Balaam is seen in chapter 25. Balaam saw he could not curse whom God had blessed. But he was able to do something else. In 31:16, we are told that Balaam was responsible for the immoral behavior of Israel that is described in chapter 25. His counsel was that since God's covenant protection was theirs, they could conduct themselves any way they pleased. God moves in judgment, and Balaam is one of the fatalities. Second Peter 2:15 speaks of his love for money as being the cause of his undoing, a trait that is all too obvious here in Numbers. Money was his master and yet the very thing he sought so tenaciously eluded him. 1.5.2 Preparation for conquest (26-33) The section that follows gives the preparations that were necessary before the invasion of the land. 1.5.2.1 Distribution of the land (26-27) First, a census is taken. The number of people at the end of the wilderness wanderings (26:51) is slightly less than at the beginning (603,550 vs. 601,730) because of the many who died in the wilderness. The purpose of this census is not for warfare but to ascertain how to divide the land. Then an inheritance is discussed (27:1-11). The daughters of Zelophehad request an inheritance since their father had died in the wilderness and there was no son. God instructs Moses to give them an inheritance. Finally, a leader is appointed (27:12-23). Joshua is appointed to take the place of leadership when Moses dies. It is a scriptural principle that replacements should be trained (2 Timothy 2:1-2). Joshua has had practical experience and is a Spirit-filled man (27:18).
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1.5.2.2 Sacrifices and vows (28-30) God emphasizes the need for worship and for continuing the feasts once the people were in the land. Continual fellowship is necessary. Changes in our pattern of life may tempt us to forsake our pattern of worship. God is warning against this here. Chapter 30 speaks of vows that are to be kept. Vows made by women are subject to the head of the household. This was a means of protecting the woman and is reflected in many legal codes today. 1.5.2.3 Enemy nations (31) This chapter deals with the destruction of the Midianites because of their opposition to Israel. 1.5.2.4 Transjordan territory (32) Two of the tribes wanted to settle on the east side of Jordan and not go in and conquer the land. They, like many believers, wanted the blessing apart from the battle. Moses' reaction is recorded in verse 6. Moses tells them they can have the land, but they must help in the battle. See below map for the transjordan territory (Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, p. 127, by Irving L. Jensen)
The Divisions of the Trans-Jordania
1.5.2.5 Review of the journeys (33) This is a review of their stops in the wilderness. In spite of their disobedience, God was watching over them each step of the way. http://home.hkstar.com/~johnfok1/OldTestamentSurvey/4.htm (7 of 14) [27/07/2004 11:57:44 p.m.]
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1.5.3 Anticipation of occupation (34-36) These chapters deal with different aspects of the distribution of the land. 1.5.3.1 Boundaries of the land (34) God appointed a committee to designate the boundaries for each tribe. This shows God's meticulous interest in each blessing that He gives. The general boundaries of the land are also given, as are the allotments for each tribe. 1.5.3.2 Cities of the Levites (35) The Levites were not given an inheritance as such, but God does supply their needs. He designates forty-eight towns in which they might dwell, along with the necessary pastureland. People who are occupied full time in God's business will find that He meets their needs in special ways (Matthew 6:33). These spiritual leaders are scattered throughout the land so that they can be near the people to whom they minister. The cities of refuge are also described here. These cities are scattered throughout the land to give protection to those guilty of manslaughter. The guilty man would be safe within the gates and could stay until the death of the high priest. We also have a place of refuge today to which we may flee (cf. Hebrews 6:18). See below map for the locations of the cities of refuge: (Source: Ryrie Study Bible, NIV, Chicago: Moody Press, 1994 Expanded Edition, p. 257, by Charles C. Ryrie)
1.5.3.3 Question concerning inheritance (36) The issue here concerns the transfer of property from one tribe to another. God explains that the inheritance has to remain within the tribe.
2. DEUTERONOMY: AT THE PROMISED LAND

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The original meaning of the Hebrew name of Deuteronomy is "these are the words" - taken from the opening line of 1:1. The name Deuteronomy comes from the Greek version of the Old Testament and means literally "second law-giving." This is a misleading title in one sense, since the contents of the book make it clear that it is not a new law that is being introduced, but, rather, a further explanation of the Mosaic law. The relationship between Exodus 20ff. and Deuteronomy will become clear as we examine the contents of this book. Deuteronomy consists of a series of discourses given by Moses on the east of the Jordan just before the people entered the Promised Land (cf. 1:1; 5:1; 27:1; 31:1). It is thus a book of transition as Israel prepares to adjust to a new leader and to occupy a new land. In preparing the people for this change, Moses looks backward to the journeys of the wilderness and forward to the prospect of the land. RETROSPECT KEY WORD: REMEMBER Before coming to the contents of the book itself, two introductory matters need to be considered:
1. 2.
PROSPECT KEY WORD: OBEY
LOOKS BACK TO THE WILDERNESS LOOKS FORWARD TO THE LAND
the date; and the legal form of the book.
2.1 The Date of the Book We have already pointed out that the Mosaic authorship of the Pentateuch is rejected by those taking a liberal approach to the Old Testament. Deuteronomy became the object of special attack, and it was once considered an established fact that Deuteronomy was not composed until 621 B.C. in the reign of Josiah. In recent years, however, even the adherents of the critical school have been forced to revise this date in light of a more careful examination of the evidence. Although still rejecting the Mosaic authorship, some have placed it around 700 B.C. or even earlier. G.T. Manley points out that the topographical and geographical details show that the book was written by one familiar with the wilderness and not the land of Canaan. He further shows that although some of the laws in the book could apply to any age, there are others that make sense only if placed before the conquest (G.T. Manley, The Book of the Law, Grand Rapids: Eerdmans Publishing Co., 1957, pp. 164ff.). Once again the New Testament evidence attributes this book to Moses (cf Mark 10:3-5; Hebrews 10:28), and we can rest our case here. It is an interesting fact that while Christ was in the wilderness being tempted by the devil, He replied to each temptation with a quote from the wilderness book of Deuteronomy - a book so attacked by critics (cf. Matthew 4:4, 7, 10 with Deuteronomy 8:3; 6:13, 16). 2.2 The Legal Form of the Book Considerable light has been shed on Deuteronomy in recent years due to additional information we now have concerning treaty forms used in Old Testament times. It has been pointed out that Deuteronomy follows exactly a treaty form known as a suzerain-vassal treaty. This type of treaty was common in the Ancient Near East when a king or political leader made a covenant with his vassals or slaves. The Ten Commandments in Exodus 20 follow this same prescribed form. On certain occasions the suzerain-vassal treaty was brought up to date. On such occasions the legal form of the treaty parallels exactly the book of Deuteronomy. The following divisions were ordinarily found:
1. 2. 3. 4. 5.
a preamble; the historical prologue where the king reviewed his past dealings with his people; the stipulations of the covenant where the actual terms were enumerated; the curses and blessings which took the form of a public ceremony; and the arrangements for carrying on the treaty after the leader died.
(Note: For a thorough treatment of the suzerain-vassal treaty as it relates to Deuteronomy see Meredith Kline, The Treaty of the Great King, Grand Rapids: Eerdmans Publishing Co., 1963, pp. 13-44.) The contents of Deuteronomy reflect this outline:
1. 2.
The Preamble (1:1-5) The Historical Prologue (5:1-26:19)
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3. 4. 5.
The Stipulations (5:1-26:19) The Curses and Blessings (27:1-30:20) Arrangements for Continuity (31:1-34:12)
Since the preamble is simply a brief introduction to the book, we shall outline the book in the following manner: 1-4 5-26 27-30 31-34
REVIEW OF THE PAST REAFFIRMATION OF THE COVENANT RATIFICATION OF THE COVENANT PERPETUITY OF THE COVENANT 2.3 Review of the Past (1-4) 2.3.1 Review of the journeys (1-3) Chapter 1 traces the journey as far as Kadesh. The account emphasizes the unbelief at Kadesh which prohibited them from entering the land. The first five verses of Deuteronomy 1 give the preamble to the book Moses stands to the east of the Jordan and gives a resume of God's dealing with Israel from the time they left Mount Sinai until they reached the Plains of Moab. Verses 2 and 3 stand in contrast to each other. Horeb is another name for Mount Sinai (Exodus 3:1, 12; 19:1). The journey from Mount Sinai (i.e. Horeb) to the Promised Land (i.e. Cannan) ordinarily should have taken about 11 days (1:2). Yet, verse 3 points out that it has taken them almost 40 years from Egypt to arrive at Cannan. Fortieth year after leaving Egypt, 2 years of which were spent at Mount Sinai and traveling to Kadesh Barnea, and 38 years wandering in the desert (2:14). Kadesh Barnea, the place where Israel refused to believe God and enter Cannan from the south western frontier because of the giants (Numbers 13:1-14:39), a journey which should have required 11 days was prolonged to 38 years. Now, 38 years later, Israel was poised on the eastern frontier of Canaan. It is significant to notice that Moses does not exempt himself when he speaks of past failures. He describes his own complaining in verse 12. It is easy to place all the blame on others when failure occurs and to accept none of the responsibility ourselves. Moses shares the blame. We are reminded at the outset of the book that Israel has wasted much time. Often in the Christian life believers take years to make the progress that should have been made in a few short days. It is important in the Christian life that we learn from past failures. As we face new endeavors, we must determine not to repeat the errors of the past. At the same time, we should not subject ourselves to a morbid preoccupation with past failures that would keep us from future victory. In 2:1-23, he describes the trip northward through Moab. Israel is told not to do battle with Moab since God is not going to give them Moab's land for a possession. In 2:24-3:29, Moses describes Israel's trip across the river Arnon, which was Moab's northern border, and into the Transjordan area. As the journeys are reviewed two factors stand out. One is the failure of man. Israel rebelled against God time after time. The other factor is the faithfulness of God. Moses reminds them that despite their unworthiness God supplied every need and "thou hast lacked nothing" (2:7). 2.3.2 Charge to the people (4) Moses now applies what he has said to the people in light of their imminent passage across the Jordan. He makes his appeal on a twofold basis. The first is the nearness of God (4:7). What other nation has a God who is near when His people call on Him? The second basis is the purity of the law (4:8). What nation is there that has statutes as righteous as those of Israel? Failure to heed this law will lead to scattering (4:27) and tribulation (4:30). When this takes place, Israel will listen and return to the Lord (4:30). These verses have a prophetic significance, as the phrase "the latter days" implies in verse 30. Israel was scattered for disobedience, and the Great Tribulation will be God's instrument for bringing Israel back to Himself. 2.4 Reaffirmation of the Covenant (5-26) God now reviews the obligations of the Mosaic covenant with the people. This is necessary for two reasons. The first is that He was speaking to a new generation. The generation that initially received the law at Mount Sinai had perished in the wilderness, and this new generation needed to be reminded of their obligations. The second is that they were entering a new environment. Some of the laws needed further explanation so the people mould know how to apply them in the land. 2.4.1 The Decalogue (5-11) This section is more concerned with the actual Ten Commandments. The following chart is a guide to the material in these chapters.
THE CONTENTS OF THE COVENANT THE COMMUNICATION OF THE COVENANT 5 6
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THE CONQUEST OF THE LAND 7 THE CAUTION CONCERNING THE COVENANT 8 - 11
In chapter 5, the contents of the Decalogue are reviewed. The wording is essentially the same as is found in Exodus 20 except for the fourth commandment. Exodus 20 states that the fourth commandment was to be kept because it was a picture of God's work in creation. Here the additional reason is given of God's work in redemption, i.e. deliverance from the oppression of Egypt (5:15). In chapter 6, God explains how the great truths of the Decalogue are to be communicated. The great truth that is to be propagated is given in verses 4 and 5. "Hear, O Israel: Jehovah our God is one Jehovah: and thou shalt love Jehovah thy God with all thy heart, and with all thy soul, and with all thy might." This statement was known as the Shema and was recited in every Jewish synagogue service. It is a statement stressing the oneness of God, yet the word "one" is echodd in Hebrew, which implies a compound unit (Note: This phrase is susceptible to other translations. See Kline, op, cit., p.65, who translates, "Jehovah is our God, Jehovah alone." Cf. also ASV margin.). Israel's response to this great commandment was to be one of love. God then gives a pattern whereby this truth could be communicated:
1. 2. 3.
God's Word was to be in the heart (6:6). What was in the heart was to be reproduced in the home (6:7). What was in the home was to be published outside the home (6:8-9).
This pattern is one that could well be employed today. The Scriptures must be in our hearts and then taught in our homes. Only then can God's truth be effectively spread outside the home. Chapter 7 is concerned with the conquest of the land. Israel is instructed not to make alliances or marriages with the inhabitants of the land. They were, rather, to exterminate them completely. The reason for this is related to the emphasis of chapter 6. God's truth was to be preserved and communicated by Israel. God knew that if the inhabitants of the land were allowed to live their influence would obliterate and extinguish the light of God's truth. A caution is given in chapters 8 through 11. Israel is pictured living in the land in peace and security and forgetting all that God had done. They are admonished to remember God's supply of the manna (8) and to keep themselves from pride lest they give themselves the credit for what has happened (cf. 8:16-17; 9:4). It was not their righteousness but God's grace that brought these blessings. He thus issues a call to commitment (10:12ff.) which encourages loving obedience. 2.4.1 Laws related to Canaan (12-26) These chapters contain instructions touching virtually every area of an Israelite's life on both a community and an individual level. 2.4.1.1 Ceremonial laws (12:1-16:17) This section relates mainly to laws that were connected with the religious life and worship of Israel. The instructions of chapter 12 concern the altar. Israel is instructed when they enter the land to destroy the heathen altars and erect one altar as a central place of worship. Chapter 13 describes safeguards regarding apostasy. If a prophet arises and tries to draw the people away from monotheism, this is evidence that he is not a God-ordained prophet. The purpose of the false prophets was to test Israel's loyalty (13:3). The penalty for prophesying falsely was death by stoning (13:10). Verses 1 through 11 describe how apostasy is to be dealt with on the individual level, while verses 12 through 18 describe how to deal with heresy when it reaches the community level. Chapters 14:1 through 16:17 are a repetition of material that is found in Leviticus: namely, rules concerning food (14:3-21), remission of debt (15:1-11), and regulations concerning the feasts (16:1-17). 2.4.1.2 Judicial matters (16:18-26:19) The administrators themselves are discussed in 16:18 through 18:22.
JUDGES KINGS PRIESTS PROPHETS 16:18-17:13 17:14-20 18:1-14 18:15-22
Judges were not to accept bribes (16:19) and were to set up a system of courts throughout the land. If a certain case was especially difficult (17:8), it was to be taken to a central court and decided there. All legal
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decisions were to be based on God's law. Instructions for kings show that God intended for Israel to have a king. Israel's initial request for a king was in God's will eventually, but it was not God's time (1 Samuel 8ff.). The king was to be a man of God's choice and not a foreigner. The king in turn was not to multiply horses; nor was he to multiply wives; nor was he to multiply silver and gold (17:16-17). Priests and prophets are discussed in chapter 18. Moses tells the people that ultimately a prophet like himself would come to give God's word to Israel (18:15). Israel is to hearken to such a one. Acts 3:22 shows that this is a prophecy concerning Jesus Christ. Another test of a true prophet is mentioned in 18:20-22. A prophet in the course of his ministry was forced to make some predictions related to the imminent future. Each of these had to come true. If one prophecy was not fulfilled, this was a sign to the people that the man was a false prophet and should be stoned. Chapters 19 through 26 enumerate some of the areas that the administrators would deal with. An outline of the passage shows the general areas that are treated.
LEGAL AFFAIRS MILITARY AFFAIRS DOMESTIC AFFAIRS THE BELIEVER'S AFFAIRS 19 20 21-25 26
Chapter 19 discusses some of the procedures to ensure a fair trial. Protection was provided for offenders who accidentally killed a man (19:1-13). Evidence was not to be tampered with (19:14), and witnesses were to be properly employed (19:15-21). Chapter 20 discusses matters of warfare. There were four legitimate reasons that exempted a man from battle (20:5-9):
1. 2. 3. 4. if he had just built a house; if he had just planted a vineyard; if he had just betrothed a wife; and if he was afraid.
These laws give light to other Biblical passages such as Luke 14:18-20 and Judges 7:3. The remainder of the chapter gives instructions as to how a city was to be taken in battle. Chapters 21 through 25 deal mainly with domestic matters such as:
1. marriage (21:10-14); 2. unlawful sexual relations (22:13-30); and 3. divorce (24:1-4).
This last matter was discussed by Jesus in Matthew 19:3-12. When the Pharisees found Jesus' teaching on divorce too restricting, they appealed to this passage. Jesus explained that Moses allowed divorce not because it was God's perfect will, but because of the hardness of men's hearts. Deuteronomy discusses Levirate marriage: If a man's brother died leaving his wife childless, it was the responsibility of the brother who remained to take her as a wife and raise up seed. The book of Ruth beautifully illustrates this law. Chapter 26 concludes this long section with a testimony that was to be part of the believer's worship (26:5-9). He was to confess his helpless and unworthy state and describe how God had redeemed him and brought him into the land. 2.4.2 Summary of the laws of the Old Testament A summary of the laws of the Old Testament recorded in the Pentateuch is given in below table: (Source: Chronological and Background Charts of the Old Testament, Zondervan Publishing House: Grand Rapids, 1994 Revised and Expanded Edition, p. 21, by John H. Walton)
Laws of the Old Testament

EXODUS LEVITICUS NUMBERS DEUTERONOMY
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Whom to worship
20:3, 23; 22:20; 23:13, 24; 34:13-17 19:4; 20:2
5:7; 13:1-18
How to treat God

Sacrifices Holy Days Vows Temple ritual Purity issues and ritual Tithes and offerings Sabbatical years Idolatry Blasphemy and Curses 20:24-26; 22:29-30; 23:18-19; 29;10-41; 34:19-20, 25-26 20:8-11; 23:12; 23:14-17; 1:13-17; 34:18, 21-24; 35:2-3 chs 1-7; 17;19:4-8; 20:21-22; 22:18-30 16:1-34; 19:3b, 30; 23:3-34; 26:2 ch 27 10:9; 24:2-9 19:19; 21:1-22:16 15:2-31; 28:2-8 9:10-14; 28:9-29:38 6:2-21; 30:2-15 12:13-14;17:1 5:13-15;16:1-17 23:18, 21-23
27:20-21; 30:7-10,19-21
5:6-31; 15:38-40; 19:1-22 18:8-32
21:1-9; 22:11-12; 23:1-3 12:17-19;14:22-29; 15:19-23; 18:1-5; 26:1-15 15:1-18 5:8-10; 7:25-26; 12:2-4; 16:21-22 5:11
30:12-16
25:8-34 26:1 24:14-16
20:4-6 20:7; 22:28
Social Structure and Ethics

Leaders Family Slaves Land ownership and use Personal property Respect of person
20:12,14; 21:15,17; 22:16-17 21:1-11 23:10-11 20:15,17; 21:33-36; 22:1-15 20:13; 21:12-14,16,18-32
19:3a, 29, 32; 20:9 19:20; 25:39-55 19:9-10; 25:1-7 19:11 19:17-18; 24:17-22
27:7-11
17:14-20 5:16,18; 21:10-21; 22:13-30; 23:17; 24:1-4; 25:5-12 23:15-16 19:14; 22:9 5:19, 21; 22:1-4; 23:24-25 5:17; 24:7 5:20;16:18-20;17:2-13; 19:4-13, 15-21; 2122-23; 22:6-8,10; 23:19-20; 24:6, 10-22; 25:1-4,13-15 22:5; 23:9-14 20:1-20; 24:5 18:9-14 12:15-16, 20-27; 14:3-21
36:7-9
35:11-34
Justice
20:16; 22:21-22, 25-26; 23:1-9
19:11-16, 33-36; 25:35-37
Sexual and Bodily Purity Warfare Divination Food Laws
22:19
chs 12-15;18; 20:10-21
5:2-3
22:18 22:31
19:26-28, 31; 20:27 11:1-47; 20:25
2.5 Ratification of the Covenant (27-30) 2.5.1 The public ceremony (27) Part of the suzerain-vassal treaty contained instructions for a public ratification of the covenant. Now that the terms of the covenant have been communicated in chapters 5 through 26, Moses describes the public ceremony that is to transpire when the Israelites enter the land. An altar was to be erected, and the law was to be written on tablets of stone covered with plaster. One group of people was to stand on Mount Gerizim and read the blessings. The other group was to stand on Mount Ebal and read back the curses that would come because of disobedience. The Levites would stand in the valley between them and repeat both the blessings and the curses. 2.5.2 The warning (28-30) A more detailed list of the blessings and curses is given in chapter 28. The curses are more prominent than the blessings because Israel has just completed 38 years of disobedience. Chapters 29 and 30 give the consequences of further disobedience when they enter the land. They will be plucked out of the land and scattered among the nations (cf. 28:63; 29:24-28). Only the mercy of God would regather them again. This warning is prophetic of the captivity and restoration. The ultimate fulfillment will come in the latter days when Israel will return to the land for her kingdom blessings (cf.
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Ezekiel 37). 2.6 Perpetuity of the Covenant (31-34) Instructions are given for the future perpetuity of the covenant. This is especially appropriate here, since Moses is about to die. The selection of Joshua at this point ensures spiritual leadership to enforce the covenant for the era that lies ahead. 2.6.1 The commission of Joshua (31) Moses explains that God will not allow him to enter the Promised Land and that Joshua will succeed him. There are two important principles here:
1. God carries on His work. When Moses is gone, God has Joshua ready. 2. We need to be active in training other leaders to fill the ranks of those who are removed.
The authority and leadership of Joshua is publicly acknowledged (31:14ff.). We should give public recognition to leaders today. This enables the leader to function more effectively in the Lord's work. 2.6.2 The song of Moses (32-33) This song repeats God's faithfulness in the past in spite of Israel's unfaithfulness. The song anticipates future blessing as well. The thought of this song of praise could well be summed up in the words of 33:27, "The eternal God is thy dwelling-place, and underneath are the everlasting arms." 2.6.3 The death of Moses (34) Moses receives a view of the Promised Land from Mount Nebo before he dies. He dies and is buried in Moab, but no one knows the exact location (34:6). Moses' view of the Promised Land is a good picture of unclaimed opportunities. As the land stretched out before his eyes, he saw what he had forfeited by his unfaithfulness. It is an incentive to us to be faithful lest we lost what God has for us. The final verses of the book show that although Moses was highly qualified, Joshua also was a spirit-endowed man who was well able to lead the Israelites through the next phase of their history. 2.7 Conclusion Deuteronomy employs one of the basic laws of learning, that of review. We can employ this principle for ourselves and for others. It is often necessary to cover the same truths again and again lest we become forgetful and neglect the lessons God has already taught us.
3. REFERENCES AND RECOMMENDATION FOR FURTHER STUDY

1. Chronological and Background Charts of the Old Testament, Zondervan Publishing House: Grand Rapids, 1994 Revised and Expanded Edition, by John H. Walton. 2. Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, by Irving L. Jensen. 3. Exploring the Scriptures, Chicago: Moody Press, 1981 Paperback Edition, by John Phillips.
Return to Table of Contents Go to Chapter Five
Chapter Five
Chapter Five - Joshua Through Ruth - From Conquest to Rest

At the end of this chapter the student should be able to: 1. 2. 3. 4. 5. discuss the major events in the conquest of the land; describe the distribution of the land; describe the lives of some of the more significant judges; summarize the conditions in Israel at the time of the judges; and explain the kinsman-redeemer concept.
This chapter is divided into the following three major parts: 1. Joshua: the conquest; 2. Judges: when the judges ruled; and 3. Ruth: obedience rewarded.
1. JOSHUA: THE CONQUEST 1.1 Introduction The name of the book is derived from its central character, Joshua, who was also undoubtedly the author. He uses the first person in certain places (5:1, 6) and wrote the rest of the book as well. His name means "Jehovah is Salvation," which is the Hebrew counterpart of the New Testament name Jesus. 1.1.1 The date If the date of the Exodus is placed at 1450-1440 B.C., the conquest of the land would have taken place some time around 1400 B.C. (Note: A date of 1225 B.C. for the Exodus would, of course, push the conquest of the land still later. For an example of this see E. F. Campbell, "The Chronology of Israel" in The Bible and the Ancient Near East, Garden City, N.Y: Doubleday & Co., 1965, p. 290.). Statements in Joshua indicate that the period of conquest described in the first half of the book took place over a five-year period (cf. 14:7 with 14:10). An interesting sidelight related to the date comes to us from archaeology. A volume of correspondence (called: Tell el-Amarna) found in Egypt in 1887 contained letters written from Egyptian officials in Canaan. These are usually called the Amarna letters and refer to a group of marauding armies as the "Habiru." The Habiru were overrunning the country, and Canaan is pictured in a state of chaos. It seems plausible to many scholars that the term Habiru is the same word as that from which "Hebrew" comes (See discussion in Gleason L. Archer, A Survey of Old Testament Introduction, 1994 Revised Edition, Chicago: Moody Press, pp. 288-295.). If this is the case, we have extra-Biblical documentation of the conquest under Joshua, and the Amarna letters best substantiate the date of 1400 B.C. for the conquest. 1.1.2 The Canaanites The command to exterminate the Canaanites has posed a severe moral problem for some people. How could a loving God order the slaughter of countless thousands of people? The answer to this question is seen in the nature of the Canaanite religion. It was a degraded, immoral type of worship characterized by sacred prostitution, child sacrifice, and serpent worship (Merrill F. Unger, Archaeology and the Old Testament, Chapter XV, Grand Rapids: Zondervan Publishing House, 18th Printing 1976). God knew that the pure monotheism of Israel could not exist side by side with this type of religion. To allow the Canaanites to remain where they were would have meant extinction of the testimony of the one true God. The character of Canaanite cults completely justifies the divine command to destroy their devotees. The principle of divine forbearance operates in every era of God's dealings with men. God awaits till the measure of iniquity is full, whether in the case of the wicked antediluvian race, which He destroyed by the Flood (Genesis 6), or the degenerate dwellers of Sodom and Gomorrah, whom He consumed by fire (Genesis 19). In the case of the Canaanites, instead of using the forces of nature to effect His punitive ends, He employed the Israelites as the ministers of His justice. The Israelites were apprized of the truth that they were the instruments of the divine justice. 1.1.3 The contents of the book Joshua is a book of conquest and victory. The theme could be expressed in Paul's words in 2 Corinthians 2:14, "But thanks be unto God, who always leadeth us in triumph in Christ." The book is a record of Israel's appropriation of her inheritance through conflict. As they passed progressively through the land, they inherited what God had for them. In this sense the book forms a fitting counterpart to the New Testament book of Ephesians. Ephesians reminds us that we also have an inheritance, a spiritual one, and that God expects us to progressively appropriate it by faith (See Baxter, Exploring the Books, Vol. I, pp. 247-252 for a further discussion of the relationship between Joshua and Ephesians.). It has been suggested that the contents of Joshua can be summed up in three words: 1. entering; 2. overcoming; and 3. occupying. These three thoughts can be used to identify the three main divisions of the book.
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1-5 ENTERING 1.2 Invasion of the Land (1-5) The struggle for land is always a molding force in the life of a nation. It was a decisive factor in frontier days in America. The Israelites are greatly affected as they engage in this conquest. It is imperative that their plans for invasion be carefully made. Such a description is given here. A LEADER IS CHOSEN THE LAND IS SPIED 1 2 6 - 12 OVERCOMING 13 - 24 OCCUPYING INVASION OF THE LAND CONQUEST OF THE LAND DISTRIBUTION OF THE LAND
THE CROSSING IS MADE 3 - 5 1.2.1 A leader is chosen (1) The opening verses of the book are the connecting link with Deuteronomy. Joshua's call is confirmed, and he is given specific preliminary instructions in 1:1-9. After Joshua is commissioned in 1:1-9, the people are challenged in 1:10-18. God's instructions to Joshua can be summarized as follows: 1. God's provision was adequate (1:2-4). God reminds Joshua of the boundaries of the land, which indicate it was more than adequate for the people's needs. It was necessary only to appropriate it progressively by faith. Every place his foot touched was Israel's for a possession. 2. God's presence was assured (1:5-6). Joshua's task was a challenging one, but God would be with him as He had been with Moses. 3. God's precepts were to be obeyed (1:7-9). Constant meditation would result in complete obedience. With this formula Joshua could not help but be successful. God's word was to regulate his behavior. Joshua, having received his instructions, turns to the people in verses 10 through 18 and challenges them. He especially singles out the two and a half tribes who later camped on the east aide of the Jordan. The reason for this was that they appeared to be the least interested in the battle. Like many believers today they wanted the blessing without the battle and were too easily satisfied. 1.2.2 The land is spied (2) God sends two spies into the land before the armies of Israel cross as a whole. God accomplishes at least three purposes through this mission: 1. The spies were able to collect information. Joshua believed in investigating before acting. It is always a good policy to collect as many facts as possible before making a decision. 2. They were able to contact Rahab. These men did not know that in their military explorations God would bring them in contact with a person who needed spiritual encouragement. From Rahab's testimony (2:9-11) we gather that the knowledge of Jehovah was widespread even in a wicked city like Jericho. Rahab had acted on this information and had become a believer. As a result, she is willing to hide the spies in her home and even lie about their presence there in an effort to save their lives (2:4-5). God commends Rahab for her faith in hiding the spies (Hebrews 11:31; James 2:25), but she is nowhere commended for her falsehood. God used Rahab in spite of the fact that she lied rather than because of it. 3. This visit confirmed the faith of the spies. They eagerly return (2:22-24) in a spirit of optimism in spite of the obstacles. Their faith is in direct contrast to that of the spies who had entered the land forty years before. They both viewed the same land, but their reactions were entirely different. 1.2.3 The crossing is made (3-5) The necessity of cleansing is seen in 3:1-13. The instructions are to "sanctify yourselves" (3:5) so that God could do the extraordinary. The priests were to carry the Ark into the water. Only when these instructions were obeyed would God roll back the waters. The actual crossing is described in 3:14-4:24. While the priests remain in the river bed with the Ark, Joshua is commanded to place twelve stones in the river. After the priests bear the Ark to the west side of the Jordan, twelve more stones are placed on the bank. The stones in the water are a memorial of the place where God delivered them (4:7); those on the bank show the power of God in delivering them (4:24). Joshua's consecration is described in chapter 5. As Joshua surveys the area around Jericho, a man with a sword drawn in his hand appears to Joshua, who falls in submission before this "prince of the host of Jehovah" (5:14). As the battle is about to commence, Joshua is reminded that the outcome is in God's hand. He sees that although he is the human leader of the army, the battle is being directed by God. There has been much speculation about the identity of this "prince of the host of Jehovah." This was undoubtedly an appearance of God Himself. The technical term for this is a "theophany." God, who in His essential Being is invisible, made Himself manifest in Old Testament times in human or angelic form, in order that He might encourage and instruct His people. Some of these appearance are denoted as those of "the Angel of the LORD (i.e. Jehovah)." This is not an ordinary created angel, but God Himself. The statement of the "man" to Joshua, and Joshua's response indicate that this was a theophany. The same instructions were given to Joshua as were given to Moses at the burning bush (Exodus 3:1-6), where we are definitely told that it was God who appeared. Some passages in the New Testament intimate that the appearances of God in Old Testament times were pre-incarnate appearances of the Second Person, the Son of God. This is especially clear in John 1:18 and Colossians 1:15. 1.3 Conquest of the Land (6-12) As the conflict unfolds, we see that Joshua leads his armies in three major campaigns. Using sound military strategy, he attacks the center of the land. This splits the land in two and prohibits the forces in the north and south from amalgamating. See below map for illustration of the three campaigns:
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Map of Joshua's Three Campaigns
1.3.1 The central campaign (6-9) This account centers around three cities in the central area of the land: 1. Jericho; 2. Ai; and 3. Gibeon. It has been suggested that in these three cities which Joshua faced, we have a picture of the three enemies of the Christian: 1. the world; 2. the flesh; 3. and the devil.
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Although this is nowhere specifically stated in Scripture, the analogy is a suggestive one. Jericho, in its organized opposition to God, does picture the world; we can see the flesh manifested at Ai where Israel is defeated by self-confidence; and the deceit of Gibeon is typical of the tactics of Satan. 1.3.1.1 Jericho (6) The strategic nature of Jericho made it imperative to conquer this stronghold first before any further progress could be made. God employed unusual strategy to take the city, and this is the aspect emphasized in the chapter. The chapter employs more space telling how the victory came about than what actually happened. The command to march around the city each day was purposeful from the points of view of Israel and Jericho. It gave Jericho an opportunity to repent (to which the people did not respond), and it taught Israel the importance of unquestioning obedience. The walls of Jericho fell in their place on the seventh day, and the city was destroyed (For a brief summary which explains the archaeological evidence as fitting the Biblical record see John J. Davis, Conquest and Crisis, Winona Lake, Ind.: BMH Books, 1969, pp. 47-48.). 1.3.1.2 Ai (7-8) The actual site of Ai has remained a subject of controversy (See Schultz, The Old Testament Speaks, p. 97). It is stated in 7:3 that it did not contain many inhabitants and thus did not appear to be as much of a threat as Jericho. This constituted one of the major reasons for the defeat. Chapter 7 records the only military defeat in the book. One obvious cause was self-confidence. The great victory at Jericho led them to believe that a similar outcome was assured at Ai. It is often in the aftermath of a stunning victory that we encounter some of our most miserable defeats. We feel that one victory automatically guarantees success again, and like Israel, we do not feel an all-out effort is necessary (7:3). Nor did Joshua take the time to wait on God for instructions to take the city. Israel learned to their dismay that they could not rely on past victories for the battles of the present. A second obvious factor in the defeat was sin in the camp. Achan had transgressed God's commandment and had taken material possessions out of the city (7:1). God instructs Joshua to search out the guilty party and deal with him. There was no possibility of future victory until this unresolved issue had been dealt with. Achan confesses that he saw, he coveted, and he took (7:21). Achan and his family are stoned. In chapter 8, God leads Joshua to the victory that should have been achieved in chapter 7. God had a plan for taking the city, but Israel had not taken the trouble to ask Him. An ambush is planned, and the city of Ai is conquered. Joshua made the mistake in chapter 7 of relying on past victories for present battles. But in chapter 8 he teaches us a profound lesson. He does not let past defeat rob him of potential victory in the future. He evaluates the reason for the defeat and takes the necessary corrective steps. He then presses on to future victory. 1.3.1.3 Gibeon (9) The Gibeonites are spared a military defeat by tricking Israel into an alliance. Using deceit, they pretend to come from a far country and ask Joshua to make a covenant with them (9:6-13). The law forbade Israel to enter into alliances with the people of the land (cf. Deuteronomy 7:2; 20:10-17). However, the leaders in Israel do not wait on God for guidance (9:14) and enter into an irrevocable agreement. The Gibeonites are made slaves but continue to exert a troublesome influence in Israel for several generations. This chapter is a warning against entering into ungodly alliances. Even though we may be deceived at the moment, our decision is sometimes irreversible (as in marriage) and may affect our lives for years to come. See below map for illustration of the central campaign: (Source: Joshua - The Pattern of Victory, Chicago: Moody Bible Institute, 1995 Revised Edition, p. 51, by Alfred Martin)
The Central Campaign
1.3.2 The southern campaign (10) The battle now swings south as a result of the capitulation of Gibeon. The southern kings form an alliance and make an unprovoked attack on Gibeon. Since Joshua has promised military help, he and his army march all night and rout the enemy. God performs a double miracle to enable Israel to overtake the fleeing armies. The first is a storm of huge hailstones which slay scores of the enemy (10:11). The second is a lengthening of the day. See below map for illustration of the southern campaign:
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(Source: Joshua - The Pattern of Victory, Chicago: Moody Bible Institute, 1995 Revised Edition, p. 63, by Alfred Martin)
The Southern Campaign
The twenty-four hour prolongation of the which the battle of Gibeon was fought (10:12-14) is the greatest miracle in the Bible and yet it is mentioned in only one other place (Habakkuk 3:11). Such incident is also recorded in the extra-Biblical book of Jasher (10:13). {Note: The Book of Jashar is a collection of songs praising the heroes of Israel (see 2 Samuel 1:18).} The nature of this miracle has caused considerable controversy. Views concerning this phenomenon fall into three categories: 1. a slowing or suspending of the normal rotation of the earth; 2. a prolonging of the daylight by unusual refraction of the sun's rays; and 3. a prolonging of semi-darkness by God's sending an unusual summer hailstorm. 1.3.2.1 A slowing or suspending of the normal rotation of the earth The first assumes a slowing or suspending of the normal rotation of the earth so that there were extra hours that day. God did this so that Joshua's forces could complete their victory before the enemy had a night for rest and regrouping. The Hebrew for "stood still" (10:13) is a verb of motion, indicating a slowing or stopping of the rotation of the earth on its axis which would not affect the earth's movement around the sun. Verse 13 states that the sun "did not hasten to set for an entire day." The words "did not hasten" seem to point to a retardation of the movement so that the rotation required forty-eight hours rather than the usual twenty-four. Verse 14 indicates that this was a unique day in the history of the world. It has been objected that if in fact the earth was stopped in its rotation for a period of twenty-four hours, inconceivable catastrophe would have befallen the entire planet and everything on its surface. While those who believe in the omnipotence of God would hardly concede that Jehovah could not have prevented such catastrophe and held in abeyance those physical laws which might have brought it to pass. In support of this interpretation, research has brought to light reports from Egyptian, Chinese, and Hindu sources of a long day (Sir Charles Marston, The Bible is True, London: Eyre & Spottiswoode, 1936). Harry Rimmer reports that some astronomers have come to the conclusion that one full day is missing in our astronomical calculation. Rimmer states that Professor Pickering of the Harvard Observatory traced this missing day back to the time of Joshua; likewise Dr. Totten of Yale (Rimmer, The Harmony of Science and Scripture, Grand Rapids: Eerdmans, 3rd Edition, 1937). 1.3.2.2 A prolonging of the daylight by unusual refraction of the sun's rays The second view assumes no irregularity in the rotation of the earth. One such view argues for the prolonging of the daylight by some sort of unusual refraction of the sun's rays. Thus, there were more daylight hours but not more hours in the day. The Keil and Delitzsch's Biblical Commentary on the Old Testament suggests that it would have been very difficult for Joshua to make an accurate measurement of time if the sun itself did not move (i.e. the earth did not rotate) at its normal rate. They add another possibility, that God may have produced an optical prolongation of the sunshine, continuing its visibility after the normal setting time by means of a special refraction of the rays. However, this view is purely based on human imagination without any Biblical support. 1.3.2.3 A prolonging of semi-darkness by God's sending an unusual summer hailstorm The third view supposes a prolonging of semi-darkness to give Joshua's men relief from the blazing summer sun, accomplished by God's sending an unusual summer hailstorm. This view takes "stood still" in verse 13 to mean "be still" or "cease," indicating that the sun was clouded by the storm and no extra hours were added to the day. Dr. E.W. Maunders of Greenwich and Robert Dick Wilson of Princeton Seminary interpreted Joshua's prayer to be a petition that the sun cease pouring down its heat upon his struggling troops so that they might be permitted to press the battle under more favorable conditions. The tremendously destructive hailstorm which accompanied the battle lends some credence to this view, and it has been advocated by men of unquestioned orthodoxy. Nevertheless, it must be admitted that verse 13 seems to favor a prolongation of the day: "And the sun stood in the half [or midway point] of the sky, and it did not hasten to set for about an entire day." 1.3.2.4 Comments
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The passage describing this battle of the defeat of the five Amorite kings is a crucial one because it contains the record of a miracle which has often been disputed by rationalistic interpreters of the Scripture and even explained away by some believers. Some have contended that the language is merely poetic or figurative and that the day simply seemed longer than usual or that God enabled the Israelites to accomplish more within the day, than they ordinarily could have accomplished. As in other parts of the Bible, as well as in our ordinary experience even today, phenomenal language is used - that is, language of appearance. We say that the sun rises and the sun sets even though we know the movement to be that of the earth in reference to the sun rather than of the sun itself. Joshua commanded, "Sun, stand thou still upon Gibeon; and thou, Moon, in the valley of Aijalon" (Joshua 10:12). That what ensued was not an illusion or hallucination on the part of the assembled armies is quite clear. It was an objective phenomenon. Those who were present observed that for a time the sun stayed in the same place in the sky. The written testimony is that of an eyewitness. While we can not understand the narrative fully at this stage of our knowledge, our starting point ought to be the Biblical statement of the day's uniqueness: "And there was no day like that before it or after it, that the LORD hearkened unto the voice of a man" (Joshua 10:14). This was clearly a miracle. God intervened in some way in the course of His universe which He had created. Conjecture about what the effects might be of the slowing down or stopping of the earth in its rotation is useless, because we have no experience on which to draw. Some would allege that it is frivolous to suppose that the Almighty Creator would do such an unprecedented and tremendous thing for the little nation of Israel. Such an objection is based on several false assumptions. For one thing, there are no degrees of effort with God. He is almighty. It would be no great thing with Him to stop the earth in its normal rotation which He had established in the first place if that is what He chose to do. He created the whole universe by the word of His power. Another false assumption so often heard today is that the human race is of no importance and the earth insignificant in comparison with the limitless reaches of space. Yes, the earth is tiny and man even tinier; nevertheless, the importance of the earth and of man does not rest on size but on God's intention. God made man for Himself, and the events going on on this relatively small planet are of cosmic and eternal significance. Israel's conquest of Canaan was a part of the all-wise eternal counsel of God, and if He chose to work a mighty miracle as evidence of His power and of His love, He could do so. What God did was not only for the help of Joshua and his army. It was also for the edification and encouragement of all of God's people in all ages, and for His own eternal praise and glory. To limit God to the meager boundaries of our own understanding is almost akin to blasphemy. This event is as definite, as miraculous and as inexplicable as the reversal of the shadow on the sundial of Ahaz, which was a sign to King Hezekiah (Isaiah 38:8). Attempts at explaining it frequently become attempts at explaining it away as though it did not really occur. We ought to rejoice in the fact that we have a big God, One who is "able to do exceedingly abundantly above all that we ask or think" (Ephesians 3:20). What could be more reassuring to Joshua than to know that "the LORD fought for Israel" (Joshua 10:14)? 1.3.3 The northern campaign (11) The armies now sweep north and subdue the area around the Sea of Galilee. Hazor is especially singled out since its inhabitants organized the opposition. The city is conquered and the weapons burned. See below map for illustration of the northern campaign: (Source: Joshua - The Pattern of Victory, Chicago: Moody Bible Institute, 1995 Revised Edition, p. 81, by Alfred Martin)
The Northern Campaign
1.3.4 Summary (12) This chapter contains a list of the victories won and the enemies that were conquered. It is a testimony to the victories which were won by faith. 1.4 Distribution of the Land (13-24) The enumeration of details as to how the land is divided appears tedious to the average reader. This is one of the most important sections of the book, however, since it shows God's faithfulness in keeping His word. Over 400 years before, God had stated that He would
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bring Abraham's seed back into this land (Genesis 15:12-16). This section shows the fulfillment of that promise. 1.4.1 General division (13-19) These chapters trace the general allotments for each tribe. Rather than trace these chapters in detail, the following four spiritual factors will be mentioned: 1. Unequaled Blessing. As each tribe receives its land, one is impressed with the greatness of the inheritance. One by one the blessings are enumerated. Whereas Israel's blessings were physical, the Christian's are basically spiritual. We, too, should be impressed with the greatness of our inheritance. 2. Unclaimed Promises. In 13:1 and 18:3-10, God reminds the people that there is much more land yet to conquer. Even with their great victories the battle was not over. The claiming of their inheritance was to be step-by-step by faith. 3. Unusual Dedication. In the midst of the instructions we find the story of a completely dedicated man named Caleb who "wholly followed the Lord" (14:8, 9, 14). At the age of 85 his strength had not failed, and he requested a difficult area to conquer. 4. Unhappy Believers. There are always some who are unhappy with what God gives them. The children of Joseph (17:14-18) felt they had been overlooked and should have been given far more. Joshua challenges them with an ironic reply. If the children of Joseph are so great, they can strike out for themselves and possess even the most difficult territory (17:17-18). It is theirs for the taking. 1.4.2 Special situations (20-22) Three special situations are dealt with, some of which have already been studied in Numbers. 1. Cities of Refuge (20). The cities promised in Numbers are provided here. The man guilty of manslaughter could flee to one and be safe. 2. Cities of the Levites (Chapter 21). Once more God lists all 48 cities of the Levites. Since they would be serving at the Tabernacle, they would not have time to farm. God, therefore, makes this special provision. 3. Threat of Civil War (22). The issue that brought the nation to the verge of civil war was the erection of an altar on the east side of the Jordan. The other tribes on the west side of the Jordan thought this was a violation of God's instructions concerning one central sanctuary. After an inquiry, they found that the altar was not for the purpose of idolatrous worship but was, rather, just a testimony (22:27-28). Disaster was averted when someone took the trouble to accumulate all the facts. See below map for illustration of the distribution of the land: (Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, p. 140, by Irving L. Jensen)
Map of Canaan As Divided Among the Twelve Tribes
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1.4.3 The closing speeches of Joshua (23-24) The words of Joshua can be divided into two discourses. The first, in chapter 23, emphasizes separation. Joshua reminds Israel that past victories (23:9-10) do not preclude present failure. They are reminded again that they must separate themselves from the people of the land and from the gods of the land. They are to be separated unto God (23:8). The second discourse in chapter 24 emphasizes service. The word "serve" occurs repeatedly throughout the passage. The key thought is found in verse 15, "...as for me and my house, we will serve Jehovah." Once again the final chapter of the book is set in the form of a suzerain-vassal treaty. This is a covenant renewal which reminds the Israelites of their responsibilities to their king. One has only to look at the opening chapters of Judges to see how long these promises lasted. The people responded here in obedience and dedicated themselves afresh to God. It is unfortunate that vows which are made in public meetings often wear off in the everyday experiences of life. The book of Judges will demonstrate that this was precisely what happened to Israel.
2. JUDGES: WHEN THE JUDGES RULED 2.1 Introduction The name of the book is taken from the title of the men who dominate the narrative. These judges did officiate in judicial matters, but this was by no means their only area of responsibility. You have already noticed in reading the book that they were military and spiritual leaders as well. The Lord is the ultimate judge (11:27), who delegates His authority to such men and endues them with His Spirit so they can perform their task adequately. An ancient tradition designates Samuel as the author of the book. This is a possibility but there is no positive evidence that such is the case. Thus, the author remains anonymous. 2.1.1 Historical background The era of judges during Israel's occupation of Canaan was one of many important phases of the nation's history. Study carefully below chart which represents all of Israel's history from Genesis through Malachi. Observe the duration of the period of judges. (Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, p. 153, by Irving L. Jensen)
The Period of Judges in Old Testament History
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There is considerable difficulty in constructing a chronological scheme on the basis of the references in the book. It appears, however, that some of the judges ruled simultaneously in different parts of the land. The events of the book cover an approximate period from 1360 B.C. to 1060 B.C. Although the conquest of the land under Joshua was effective, it was not complete. Areas of land still harbored the Canaanite occupants. Along the seacoast the Philistines dominated such cities as Gaza, Ashkelon, and Ashdod. These factors contributed greatly to the military and moral failure of Israel. Israel was also hampered by the lack of a central government. The geography of the land tended to isolate the tribes from one another. As a result, it was difficult to rally all segments of the land in a common cause (cf. 5). 2.1.2 Contents of the book Judges presents a direct contrast to the spiritual tone of Joshua. Where Joshua portrays a story of the triumphs of faith, Judges demonstrates the consistent failure and defeat that comes through compromise. The last verse of Judges summarizes the underlying conditions of the people: "In those days there was no king in Israel: every man did that which was right in his own eyes." The book traces the causes of political instability and social inequities back to a spiritual lack. It is thus a message to society as well as to the individual. There is a cycle in the book that repeats itself seven times: 1. First, Israel falls into sin. 2. Then, they are subject to servitude by a foreign power. 3. Next, they cry to God for deliverance (supplication), and finally, 4. God delivers them (salvation). This cycle is repeated throughout the main part of the book (3:7-16:31). The material that precedes (1:1-3:6) and follows (17:1-21:25) forms a fitting introduction and conclusion to the central portion of the book. 1:1 - 3:6 3:7 - 16:31 17:1 - 21:25
THE CAUSES OF THE PERIOD THE CONDITIONS OF THE PERIOD THE CONSEQUENCES OF THE PERIOD 2.2 The Causes of the Period (1:1-3:6) 2.2.1 A survey of unconquered territory (1:1-2:5) The purpose of this chapter is to point out the limited nature of Israel's success. There was a degree of victory (1:1-10), but there were many other areas where they could not dislodge the inhabitants. The phrase that is constantly repeated is "They did not drive them out" (1:19, 21, 27, 29, 31, 33). One of the reasons given is that they were not equipped to fight in the plains where the inhabitants had superior weapons such as chariots. See below map for the enemies dwelling in Canaan during the times of the judges: (Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, p. 155, by Irving L. Jensen)
Enemies Dwelling in Canaan During the Times of the Judges
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The section concludes with a divine rebuke because of Israel's disobedience: "Ye have not hearkened unto my voice" (2:2). As a result, God left the nations in the land to be a thorn and a snare unto them. 2.2.2 A summary of the period (2:6-3:6) This section summarizes the cycle mentioned earlier and gives the reason for it. In 2:11-13 is a picture of Israel's sin; in 2:14-15, their servitude is described; in 2:16-19, their supplication and salvation is described. The reason for such a recurring cycle is found in 2:10. After Joshua died, there arose a nation "That knew not Jehovah, nor yet the work which he had wrought for Israel." The Israelites had failed to communicate the truth to the next generation. In looking back over this introductory section, a pattern emerges that helps explain the failure recorded in the book. The first factor is incomplete obedience. Israel had not driven out the inhabitants completely and had been lax in obeying God's voice. This led to an assimilation of the gods of these inhabitants (2:11-12) which was idolatry. The close proximity of these people resulted in another problem-intermarriage (3:5-6). The first factor automatically produced the second and third. (1) INCOMPLETE OBEDIENCE AUTOMATICALLY PRODUCED (Nations Left in Land) 2.3 The Conditions of the Period (3:7-16:31) The central portion of the book traces seven distinct periods in Israel's history. In each one, the four-part cycle is clearly discernible. The story in each case centers around one of the judges. In addition to these seven major figures in the book, passing mention is made of several minor characters who also functioned as judges (cf, Shamgar, 3:31; Tola and Jair, 10:1-5; Ibzan, Elon, and Abdon, 12:8-15). Some of the judges overlapped in time with other judges in different parts of the country. The seven major figures are as follows: 1. 2. 3. 4. 5. 6. 7. Othniel (3:7-11); Ehud (3:12-31); Deborah (4-5); Gideon (6-8); *Abimelech (9); Jephthah (10-12); and Samson (13-16). (3) INTERMARRIAGE (2) IDOLATRY
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(* Note: Some students of the book list Abimelech among the judges, but this seems inaccurate and inappropriate. He was certainly not appointed by God, but rather was a usurper who tried to become king.) From the information we have we can chart the judges in this way:
List of the Judges

ENEMY JUDGE Othniel Ehud Shamgar Gideon Tola Jair Jephthah Ibzan Elon Abdon Samson 2.3.1 Othniel (3:7-11) Little is said of Othniel aside from the fact that he is related to Caleb. He is empowered by the Spirit to deliver Israel from Cushan-rishathaim. 2.3.2 Ehud (3:12-31) The second episode involves the Moabites and their king, Eglon. God raised up Ehud, a left-handed Benjamite, to slay Eglon and then lead Israel in victory over Moab. Under the pretext of delivering a message from God, he obtains a private audience with the king and plunges a small dagger into him. This challenged Israel to throw off the Moabite yoke altogether and brought 80 years of rest to the land. 2.3.3 Deborah (4-5) The battle involving Deborah and Barak is described in chapter 4 and is followed by a song of victory in chapter 5. The battle of chapter 4 is won by an unusual combination of personnel who use rather unorthodox methods. The first person is Deborah, who was a judge of Israel in the section alloted to Ephraim. The oppression of the northern tribes is brought to her attention, and she calls for Barak, who lived in the region of Naphtali. Barak is hesitant to step out against Sisera, the opposing military general, without the presence of Deborah. This may have been due to his own lack of self-confidence, or it may be that he wanted her on hand to supply further divine directions. Barak gathers the armies and attacks, which puts Sisera to flight. His 900 chariots were probably mired in the mud due to a heavy thunderstorm which caused the river Kishon to overflow (cf. 5:21). Sisera flees to the tent of Jael, where he is murdered with a tent peg put through his temple. Chapter 5 celebrates this victory with a song of triumph. The song praises God for the human instruments He has used-Deborah, Barak, and Jael. The song also records a rebuke. It is directed against the tribes who did not enter the battle but stayed in their own territory (5:15-17). The final emphasis is a touching picture of the mother of Sisera vainly waiting at the window for his return (5:28-30). 2.3.4 Gideon (6-8) The story of Gideon, as with Samson later in the book, occupies more space than that of any of the other judges. Gideon's story can be conveniently divided into three segments: 1. a man of fear (6); 2. a man of faith (7); and 3. a man of failure (8). 2.3.4.1 A man of fear (6) The need for a man such as Gideon is amply demonstrated in 6:1-10. Israel was subjected to the worst oppression thus far at the hands of the Midianites. Gideon's fear is seen in verse 12 where the angel of the Lord appears to him and calls him. Realizing the import of the angel's words, Gideon is perplexed. He cannot understand why Israel has been dominated by the Midianites if the Lord was with them (6:13). Gideon confuses the faithfulness of God with the chastisement of God. He concluded that because trouble had come to Israel, God had forgotten them. We, too, often forget that God's chastening is an evidence of His faithfulness rather than the lack of it. TRIBE Judah Benjamin Nephtali Manasseh Issachar Gilead Gilead Bethlehem Zebulun Ephraim Dan IDENTIFICATION nephew of Caleb left-handed an assassin used ox goad only woman judge of an obscure family sought a sign 30 sons, 30 cities made rash vow 30 sons, 30 daughters Nazirite from birth, strongest man OPPRESSOR NATION Cushan-rishathaim Mesopotamia Eglon Jabin Moab Philistia Canaan Midian Amalek Amalek Ammon Ammon Ammon Ammon Philistia (YEARS) 8 18 20 7 18 40 (YEARS) 40 80 40 40 23 22 6 7 10 8 20 (B.C.) 1374-1334 1316-1235 1265-1252 1216-1176 1169-1129 1120-1097 1120-1097 1085-1079 1079-1072 1072-1062 1062-1054 1095-1075 (JUDGES) 3:9-11 3:15-30 3:31 4:4-5:31 6:11-8:35 10:1-2 10:3-5 11:1-12:7 12:8-10 12:11-12 12:13-15 13:2-16:31 OPPRESSION REST PERIOD REFERENCE
Deborah & Barak Ephraim
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Gideon then looks at his own inadequacies. His background is not sufficient for such a monumental task. He comes from a poor family (6:15). God assures Gideon of his presence with him, but he is still hesitant. Gideon now asks for a sign (6:17). Two signs are given. One is the fire that consumes his sacrifice (6:20-21). The other is the fleece (6:36-40). God honors Gideon's requests to strengthen his faith. God sometimes does the same today. Our immature faith asks God for a sign, and God complies. We should be careful to base our decisions primarily on the Word of God and not on the signs. In this chapter, Gideon takes the first step and destroys his father's idolatrous shrine. He moves in fear, but he does obey God's instructions (6:27-40). This prepares him for the battle of chapter 7. 2.3.4.2 A man of faith (7) Gideon's faith has now been strengthened to the point that God can trust him with a larger project. The battle is won with an insignificant army and unusual weapons. The insignificant army is pictured in verses 1 to 18. Gideon begins with 32,000, but 22,000 are afraid and go home. God devises a test to demonstrate the alertness of the 10,000 who are left. Those who cupped the water in their hands were more alert that those who put their weapons down. Gideon is left with 300 men who are unafraid and alert. The cowardly and the careless have been weeded out. God is demonstrating that He can do more with a small group of dedicated people than with a great crowd of uncommitted believers. The unusual weapons are described in verses 19-21. The blast of the trumpets and the light from the torches in the shattered pitchers completely confuse the Midianite army. Gideon calls for reinforcements as the Midianites are routed and flee through the land. 2.3.4.3 A man of failure (8) Chapter 8 describes the final outcome of the battle as Gideon pursues the Midianite kings and slays them. An offer to become king in Israel is politely refused by Gideon, since this is still the period of the theocracy (8:22-23). Gideon does erect an ephod which becomes a snare to the Israelites. The story of Gideon ends on this ironic note. The scene of his initial triumph, Ophrah, becomes the very place where he is ensnared. Shortly before, he had rid Ophrah of an idolatrous shrine. Now he is responsible for erecting one of his own. This becomes a snare and leads Israel into idolatry. The long-range results are seen in verses 34 and 35. Israel forgot God, and they also forgot Gideon and his positive contributions. The faith of this great leader was ultimately overshadowed by his failure. 2.3.5 Abimelech (9) This chapter is really an appendix to the story of Gideon. Gideon, who renounced an offer to become king, had a son who aspired to just such an office. Abimelech gathers support from the members of his own family. Despite the warning of his brother Jotham (9:7-20), the men of Shechem make Abimelech king. Abimelech's influence as king appears to have been local in character. After three years his subjects revolt against him. His subjects soon grew tired of him, and he met his death in trying to put down their revolt. The story of Abimelech illustrates a twofold problem in the matter of administrative leadership. The people erred in accepting a leader too quickly. They had not examined his real credentials for leadership. Abimelech also erred in forcing himself into an office for which he was ill equipped. It presents a warning that we must examine our own qualifications for leadership carefully as well as those of others who aspire to places of influence. 2.3.6 Jephthah (10-12) Chapter 10 portrays the background of sin and servitude that leads to the career of Jephthah. God uses this man, who came from a tragic home situation, to give victory over the Ammonites. Connected with this victory is a vow that Jephthah made (11:29-33). Jephthah vowed that if God would give him victory over the Ammonites, he would offer as a burnt offering whatever came forth to meet him on his return. Verse 34 states that his daughter came forth to meet him, and so he was forced to keep his vow (11:39). The two different views concerning the fate of Jephthah's daughter is given below: (Source: Chronological and Background Charts of the Old Testament, Zondervan Publishing House: Grand Rapids, 1994 Revised and Expanded Edition, p. 104, by John H. Walton)
Views Concerning the Fate of Jephthah's Daughter

DEDICATED 1. 2. 3. 4. 5. 6. 7. Being a judge, Jephthah must have been God-fearing, so he would not have violated Law. The Spirit of the Lord comes on Jephthah and he is mentioned in Hebrews 11 so he would not have violated Law. Daughter bewails her virginity and 11:39 makes comment that "she knew not a man." Evidence of women in service of tabernacle (Exodus 38:8; 1 Samuel 2:22). Human sacrifice would have been clearly understood as a violation of God's Law, and public opinion would have disallowed it even if Jephthah wanted to proceed. Leviticus 27:1-8 allows for redemption of humans vowed for sacrifice. The conjunction in 11:31 should be rendered or, showing Jephthah considered various situations. SACRIFICED There is little evidence of Jephthah's spirituality or knowledge of the Law. The mention of something coming out of the house implies that human sacrifice was intended. The burnt offering involves death in all 286 Old Testament occurrences. If it was frequent practice to have women enter tabernacle service, why the commemoration? Human sacrifice is seen as a last ditch effort in battle (2 Kings 3:27). Promise of a simple animal sacrifice would hardly be a convincing vow in this situation. The conjunction in 11:31 is one of apposition: "will be the Lord's, that is I will sacrifice it as a burnt offering."
Many feel that because of his heathen background (he had a Canaanite mother) he offered his daughter as a human sacrifice. However, I think that this interpretation as a literal human sacrifice cannot stand in the light of the context in the following ways: 1. Jephthah was well enough acquainted with Israel's laws to know that such sacrifices were forbidden (Leviticus 18:21; 20:2-5; Deuteronomy 12:31; 18:10). There is no evidence that any Israelite ever offered human sacrifice prior to the days of Ahaz (743-728 B.C.). It would not be beyond the realm of possibility for Jephthah to offer a human sacrifice, but it seems strange that God would honor such a thing. This would be especially true since it states that his victory was achieved in the power of the Spirit (11:29). 2. His daughter was allowed two months of mourning. The cause of the great sorrow is the virginity of the daughter and not the death of the daughter (11:38). This would indicate an outcome other than a human sacrifice.
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3. It is stated in verse 39 that after Jephthah had performed his vow and offered her as a "burnt offering," "she knew not a man." This would be a very pointless and inane remark if she had been put to death. But it has perfect relevance if she was devoted to the service of Jehovah at the door of the tabernacle the rest of her life. 4. It is conceivable that she was offered to God in a different way. Some women in the Old Testament were given to God in service (1 Samuel 2:22; Exodus 38:8) and also Anna in the days of Jesus (Luke 2:36-37). This would mean that they would not marry. This conceivably was the fate of Jephthah's daughter. 5. The pathos of the situation in this instance did not lie in Jephthah's daughter devoting herself to divine service, but rather in the sure extinction of Jephthah's line, since she was his only child. Hence, both he and she bewailed her virginity. 6. Literal burnt-offerings could only be offered at the lawful altar, or before the ark of the tabernacle, and by the Levitical priests. These would never have consented to such an unlawful act. And if Jephthah himself offered it upon an altar of his own, the inspired historian would not have termed it a fulfillment of the vow of a burnt-offering to Jehovah, since it would not have been this, but a sacrifice to the bloody idol Moloch. Regardless of what Jephthah actually did, it is evident that he made a promise to God in haste. We need to be careful about making promises to God that we would rather not keep. In chapter 12, Jephthah is encountered by the Ephraimites. They are indignant because they had not been asked to participate in the battle. A similar complaint in 8:1-4 resulted in a sympathetic reply from Gideon. This time, however, Jephthah refuses to accept their statement. He points out that they knew that he was in danger and would not come to help (12:1-3). The disagreement leads to civil war between the Gileadites and the Ephraimites. The Ephraimites lose 42,000 men. Shortly after this Jephthah dies. 2.3.7 Samson (13-16) The narrative of this paradoxical judge is told against a background of Philistine supremacy. The Philistines had for some time occupied part of southern Palestine, but just prior to the time of Samson they began to penetrate farther into the interior. Because of their spreading influence over Israel God raised up Samson. His exploits were only partially successful, but he was able to slow down the Philistine encroachment of the land. The Philistines continued to be a threat into the period of the united monarchy. 2.3.7.1 His birth (13) The opening chapter centers more on the parents than it does on Samson. It portrays the great spiritual heritage and privileges that were Samson's as he grew up. When the angel appeared to the prospective mother, he announced that Samson was to be a Nazirite (13:5-6). The statement "He shall begin to save Israel out of the hand of the Philistines" (13:5) is prophetic of Samson's unfulfilled potential. Samson began but never finished the task to which God called him. Instead of delivering Israel from the Philistines he ended his life as their slave. His parents recognized the great responsibility placed upon them as is reflected in the request of verse 8: "Let the man of God whom thou didst send come again unto us, and teach us what we shall do unto the child that shall be born." The need for guidance expressed here is one that any prospective parent should recognize. 2.3.7.2 His battles with the Philistines (14-15) These chapters contain a series of confrontations between Samson and the Philistines. Samson's God-given potential is evident in these chapters. The Spirit of God is mentioned several times in connection with his exploits (cf. 13:25; 14:6, 19; 15:14). It is tragic that most of these encounters with the Philistines produced only temporary results and many of them were connected with his own plans and desires. It is easy to take God-given abilities and employ them for our own selfish ends. Such was the case with Samson. Samson's self-will is seen in the story in chapter 14. Samson demands that his parents get a Philistine wife for him despite their godly advice to the contrary (14:1-4). This leads to a confrontation with the Philistines at his wedding feast and results in the death of thirty Philistines at the hands of Samson. In chapter 15, his father-in-law takes his wife and gives her to another man. This stirs the anger of Samson and causes him to take 300 foxes and send them with torches between their tails through the Philistine grainfields. In another incident at Lehi he smites 1,000 men with the jaw-bone of an ass (15:14-17). 2.3.7.3 His betrayal and death (16) Samson's downfall at the hands of Delilah is well known. The cutting of Samson's hair saps his strength and enables the Philistines to capture him. This final act of betrayal involves the last of three disobedient steps whereby Samson violates his Nazirite vow. His contact with the dead carcass of a lion (14:8) and his participation in the Philistine feast where strong drink was undoubtedly used (14:10) marked the two preceding steps. The final results of his sin are portrayed as he is taken and given a job usually reserved for an ox, that of threshing grain. His final act involves tearing down the pillars of the prison house and killing himself along with scores of Philistines. In so doing, he killed more Philistines in his death than he had in his life. It was in many ways a hollow victory. In conclusion, three things can be noted concerning Samson's career: 1. He was a man blessed with every advantage, yet his life ended in tragedy. Often we are faced with the career of a believer who, like Samson, comes from a godly home and has obvious God-given talents but never achieves any lasting results. 2. His greatest enemy was himself. He was able to strangle a lion and slay a host of Philistines, yet he could not conquer his own lusts. 3. Samson teaches us that there is a high price to be paid for playing with sin. The philosophy of the world is "Play now and pay later." The final episode of Samson's life reminds us that payday always comes. 2.4 The Consequences of the Period (17-21) These final chapters of judges are not in chronological order. They are designed to show the general conditions that resulted because of the spiritual indifference of the people throughout the first part of the book. 2.4.1 Spiritual conditions: idolatry (17-18) The story centers about a young man named Micah who builds an idolatrous shrine in his own home. The incident is a good example of the syncretism that began to plague Israel in this period. Although his religious activities have all the characteristics of the idolatry of the land, it incorporates many true elements of the worship of Jehovah. Micah then hires a priest to officiate at his private shrine. A wandering group of Danites stumbled upon his shrine and, in chapter 18, steals both his image and his priest. This story of idolatry,
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syncretism, materialism, and robbery - all in the name of religion - demonstrates that the spiritual life of the nation is on a low level. 2.4.2 Social conditions: immorality (19) The story of a Levite who stops overnight at Gibeah with his concubine shows the degraded moral standards of the country. The chapter describes the prevalence of homosexuality as well as the brutal rape of the Levite's concubine. Finding her corpse at the door the next morning, he hacks it in pieces and sends it to all the tribes of Israel to create national indignation over the crime. 2.4.3 Political conditions: Anarchy (20-21) The tribes of Israel are incensed at the outrage. They attack Gibeah and the Benjamites, reducing the tribe to almost nothing. The few Benjamites who are left have no wives, and the tribe is in danger of extinction. The town of Jabesh-gilead is attacked and 400 wives are provided for the Benjamites. The rest are siezed from the vicinity of Shiloh. These events serve to portray the unstable political conditions that resulted when every man was a law unto himself. The progression in these chapters is an inevitable one and certainly is a pattern for any nation to avoid. SPIRITUAL DETERIORATION --> MORAL DECAY --> POLITICAL INSTABILITY
3. RUTH: OBEDIENCE REWARDED 3.1 Introduction As the first verse of this little book indicates, the story takes place during the time of the judges. The book is valuable for the following reasons: 1. it shows a picture of faithfulness amid infidelity; 2. it illustrates that Gentiles in the Old Testament are within the scope of redemption (Ruth was a Moabitess); 3. it illustrates the law of the kinsman-redeemer; and 4. it furnishes an indispensable link in the line of the Messiah. The book is best divided on the basis of its four chapters: 1. Ruth returning (1); 2. Ruth reaping (2); 3. Ruth resting (3); and 4. Ruth rewarded (4). 3.1 Ruth Returning (1) The book follows the migration of Elimelech and his family to the land of Moab. Because of a famine, he reasoned that things would be better in Moab and thus forsook his home in Bethlehem. It is always a temptation to forsake the place of blessing in a time of trouble. He apparently looked upon it as a temporary decision, but he never saw the Promised Land again. He and his two sons, Mahlon and Chilion, all die in Moab. Naomi, his wife, decides to return to Bethlehem and urges her two daughters-in-law, Orpah and Ruth, to remain in Moab. There is no prospect of a husband in Bethlehem, and the possibility of their marriage seems to her much better in Moab. Orpah, after much weeping, returns to Moab and its gods (1:14-15). Ruth realizes that the issues involved include more than just the possibility of marriage. Her reply is a classic one (1:16-17) and demonstrates Ruth's understanding of the spiritual issues involved. To go back to Moab would be to go back to a heathen environment. Since she had embraced Israel's faith, she insists on staying with Naomi, and they both return to Bethlehem. Ruth's decision was to have great implications for her and her posterity, although she did not realize it at the time. It is important to notice that she saw the spiritual issues in her course of action and made that the basis of her choice rather than matrimony. Although Orpah was sincere, she lacked the conviction and determination that Ruth possessed. 3.2 Ruth Reaping (2) Ruth's encounter with Boaz takes place providentially as she goes to glean in his fields. The picture presented of Boaz is that of a godly landowner. In an age of spiritual indifference the Lord is part of Boaz' everyday conversation (2:4), and he was following the precepts of the law by allowing workers to glean in his field (Leviticus 19:9-10). Ruth presents a picture of the ideal worker as she labors diligently in the field of the master. She brings home an ephah of barley (2:17), which for a gleaner was a great amount of work. 3.3 Ruth Resting (3)
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In 3:1, Naomi suggests the possibility of seeking rest, that is, marriage, for Ruth. She instructs her to go to the threshing floor of Boaz and turn back the covering of his feet. This symbolic act showed she was presenting herself as available for marriage. It was in no way an immoral or presumptuous gesture on her part, and it was a custom well understood by Boaz. He offers to enter into the legal negotiations for marriage but reminds Ruth that there is a *kinsman closer than he. Under the law, that kinsman had the first opportunity to redeem Ruth. *Note: The word "kinsman" means "one who redeems," and in the setting of Ruth refers to the near male relative of a deceased man who had the right and duty to buy back (i.e. redeem) land which had been sold to another family, thus preventing the alienation of the land and the extinction of the family. If the nearest kinsman could not fulfill such a redemption, the next of kin had the opportunity. It was necessary for a kinsman to redeem the land in order to keep it in the family name. By buying it back, however, the kinsman would not come into possession of the land himself, but would hold it in trust for his son by Ruth, who would inherit the name and patrimony of Mahlon (her first husband). In this connection it should be noted that it was Naomi who had prior claim upon the kinsman but she surrendered it in favor of Ruth. Read the following references to a kinsman and his right to redeem: Leviticus 25:25-31, 47-55; Deuteronomy 25:5-10; Job 19:25. 3.4 Ruth Rewarded (4) Boaz positions himself at the gate of the city and confronts the kinsman of Ruth as he passes by. Boaz presents the terms of the transaction and points out that if the kinsman buys the field, he must care for Ruth as well. The kinsman is unwilling to accept both responsibilities, and so Boaz performs the rite of a kinsman-redeemer. The resulting marriage and family are described in the verses that follow. The lineage is traced as far as David. 3.5 Conclusion Comparing Ruth's situation at the end of the book with her circumstances in chapter 1 reveals a great contrast. In chapter 1, Ruth is pictured without husband and child. In her decision to come to Israel, she appeared to be renouncing any hope of a family. She made this choice willingly because she was committed to Israel's God. In the final scene, God not only gives her a husband and family but places her in the line of the Messiah - i.e. the Lord Jesus Christ (Matthew 1:5-16; Luke 3:23-32). Ruth's story is an appropriate illustration of Matthew 6:33. "Seek ye first his kingdom, and his righteousness; and all these things shall be added unto you." 3.6 Discussion - Boaz As a Type of Christ A type is a divinely-appointed prophetic symbol, that is, a sign which has been designed by God to point toward the future, and illustrate some aspect of the Person or work of the Lord Jesus Christ. There is a rich underlying typology in the book of Ruth. The major groups are described below: 1. Ruth, representing the Church, the body of believers. Follow this theme through from Ruth's lost condition in chapter 1 to her salvation in the later chapters. 2. Boaz, representing Christ, the Kinsman-Redeemer. The one who redeemed under the law must be a near kinsman and must be willing and able to redeem. There was a kinsman closer than Boaz, but he was unable to carry out the redemption. Boaz thus became Ruth's kinsman-redeemer. Similarly, the Lord Jesus Christ became our Kinsman-Redeemer. The eternal Son of God became man, that He might be one of us - our near kinsman - and that He might redeem us by His precious blood. Christ is our kinsman, who is both willing and able to redeem. See below table for comparison: (Source: A Survey of Old Testament Introduction, Moody Press: Chicago, 1994 Revised and Expanded Edition, p. 308, by Gleason L. Archer Jr.)
Kinsman-Redeemer As a Messianic Type

REQUIREMENT Be a blood relative Be able to purchase forfeited inheritance Be willing to buy back the forfeited inheritance Be willing to marry the wife of the deceased kinsman FULFILLMENT IN CHRIST Christ born of a virgin Christ had the merit to pay the price for sinners Christ willingly laid down His life The Church, as the Bride of Christ
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Chapter Six
Chapter Six - 1 Samuel, 2 Samuel, 1 Chronicles - The Rise of the Kingdom
As a result of this chapter, you should be able to: 1. 2. 3. 4. summarize the life of Samuel; describe the establishment of the kingdom; describe the rise and fall of King Saul; and describe the rise and fall of David.
This chapter is divided into the following four parts: 1. 1 Samuel: from theocracy to monarchy; 2. 2 Samuel and 1 Chronicles: the establishment of the kingdom; and 3. 1 Chronicles: the temple anticipated.
1. FIRST SAMUEL: FROM THEOCRACY TO MONARCHY 1.1 Introduction 1.1.1 Author and date The two books of Samuel were originally only one in the Hebrew Bible. The division came as a result of the Septuagint, which divided Samuel and Kings into four parts and called them first, second, third, and fourth Kings respectively. Consequently, the subtitle for First and Second Samuel in the King James Version is First and Second Kings. Although the book bears Samuel's name, he could not have composed all of it since many of the events occur after his death. It appears that the author used a number of documents in composing the books, since parts of Chronicles show word-for-word identity with similar portions of Samuel. This in no way detracts from the inspiration of the book, since the Holy Spirit guided in the arrangement of the material to produce an inerrant record. If Samuel was one of the authors, he would have done his writing sometime between 1025 and 900 B.C. 1.1.2 The life of Samuel The name Samuel is from a Hebrew word which has been variously translated as: "the name of God," "his name is God," "his name is mighty," or "heard of God." One is not surprised that the Jews have esteemed Samuel second to Moses among their leaders. The psalmist (Psalm 99:6), and God speaking to Jeremiah (Jeremiah 15:1), classified Samuel with Moses as an interceding priest. Samuel held the honor of being the last of the judges (1 Samuel 7:6, 15-17) and the first of the new order of prophets (1 Samuel 3:20; Acts 3:24; 13:20). At a very tender age Samuel learned to hear and recognize the voice of God. His first message was one of judgment on Eli and his house. Samuel's influence on Israel was profound. He did much to dispel the dark clouds of the previous centuries. Under his leadership the Philistines, hereditary foes of Israel, began to receive intimation that their domination over the people of God was drawing to a close. Samuel made regular itineraries from his home in Ramah to teach the people the Word of God. He founded a school at Ramah and trained young men to read and write, and fostered the growth of a system of national education (cf. 1 Samuel 19:19-20). It was Samuel who laid the foundation of the national culture and who lifted Israel from its mental and moral torpor. He probably was the founder of a school of prophets (cf. 1 Samuel 10:5). It was Samuel who guided the first steps of the monarchy, speaking fearlessly with the voice of divine authority as occassion demanded. Samuel was one of God's giants. 1.1.3 The place of 1 and 2 Samuel in Israel's history The place of 1 and 2 Samuel among the Old Testament books that describe Israel's history is illustrated in below chart: (Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, p. 170, by Irving L. Jensen)
Place of 1 and 2 Samuel in Israel's History
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1.1.4 First two kings of Israel Saul and David were the first two kings of Israel, followed by Solomon, the third king. For orientation in your study of 1 and 2 Samuel, keep in mind the simple outline of below chart: (Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, p. 175, by Irving L. Jensen)
The First Three Kings of Israel
1.1.5 The geographical setting of 1 and 2 Samuel The geographical setting of 1 and 2 Samuel is shown in below map. Study below may and refer to it as you read the action of the books. (Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, p. 172, by Irving L. Jensen)
Geography of 1 and 2 Samuel

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1.1.6 Outline of 1 Samuel Israel's history in Old Testament times can be conveniently divided into three main periods: THEOCRACY Ruled by God under leaders like Moses and the judges MONARCHY Ruled by kings DEPENDENCY Ruled by foreigners
First Samuel is of special historical importance since it records the transition from theocracy to monarchy. The book also emphasizes the three offices through which God works and shows the failure of the: 1. priestly office; 2. the forming of the prophetic office; and 3. the founding of the kingly office. Others prefer to group the material biographically: 1. Eli and Samuel (1-7); 2. Samuel and Saul (8-15); 3. Saul and David (16-31).
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For our purposes we will follow the historical progression of the book and divide it on the basis of the transition from theocracy to monarchy. 1-7 THE END OF THE JUDGES ----------------------------ELI AND SAMUEL 1.2 The End of the Judges (1-7) The first section of the narrative carries on the history of judges. We see Eli die an old man. His line is set aside because of gross sin and God finds His man for the dark hour in Samuel. The story centers around the last judge, Samuel. Samuel and his parents serve as a fitting contrast to Eli and his family. 1.2.1 The birth of Samuel (l:1-2:11) The picture of Hannah longing for a son is seen in chapter 1. Her sorrow is described in this opening chapter as she enters the Tabernacle with a heavy burden and pours out her soul to God. Eli mistakes her devotion for drunkenness and begins to rebuke her. The scene is a revealing one. It shows the low spiritual level of Israel's worship. The fact that Eli suspected she was intoxicated (1:13) suggests that such things did happen at the Tabernacle. Drunkenness was characteristic of the Canaanite worship and had made its way into Israel's religion. The scene also reveals a lack of spiritual sensitivity on the part of Eli. Hannah is a woman with a heavy heart, and Eli does not recognize it. We shall discover as the story progresses that Eli is greatly lacking as a spiritual leader. His lack of spiritual perception and his failure as a parent is a contrast to the dedication of Hannah. Hannah demonstrated everything Eli should have been as a parent. The song of Hannah is recorded in 2:1-10. God honors Hannah's request and gives her a child. She is faithful to her promise and presents him to Eli for service at the Tabernacle. Her prayer here is in contrast to the request of chapter 1. She magnifies the power of God and the faithfulness of God. Echoes of this song are found centuries later in the words of Mary in Luke 1:46-55 when she discovers she will be the mother of the Messiah. 1.2.2 The boyhood of Samuel (2:12-3:21) The story is presented in such a way that the contrast between the son of Hannah and the sons of Eli is obvious. The narrative moves from one family to the other as the following chart demonstrates. ELI'S SONS: HOPHNI AND PHINEHAS 2:12-17 2:22-36 FAILURE SIN 1.2.2.1 The failure of Eli's sons The callous disregard for spiritual things on the part of Eli's sons is an indictment against Eli as well. Eli's own lack of spiritual sensitivity was seen in chapter 1, and this reproduced itself in his home. The sons knew not the Lord (2:12) and despised spiritual things (2:17). The statement in 2:22 indicates they participated in immoral behavior at the door of the Tabernacle itself. This again was a characteristic trait of Canaanite worship and indicates further the deterioration of Israel's worship. A clue to Eli's home problems is found in the words of the prophet in a message to Eli. He had relegated his sons to a position above God (2:29). This failure to observe the proper scriptural priorities will always lead to problems in the home. Another factor is stated in 3:13. There was no discipline in the home. Because they were not taught to respect authority in the home, they would not acknowledge authority in spiritual things. 1.2.2.2 The faithfulness of Samuel In contrast, we see Samuel's conduct (2:18-21) and his call (3). His exemplary behavior is demonstrated in 2:18-21 in that he serves God as a child in an ungodly environment. His call is recorded in chapter 3. A message from God would have ordinarily come to Eli, but 3:1 states that the word of God was precious, that is, rare in those days. God seldom communicated with Eli. We see the tragic picture of a man involved in spiritual things, and yet he had lost contact with God. As a result, the call comes to Samuel in a clear and definite way, and the message of judgment on Eli's home is delivered by Samuel. 1.2.3 The ministry of Samuel (4-7) The fact that God's hand is on Samuel is evident in the events that follow. Samuel is recognized as a spiritual leader. These chapters show that the Philistines still proved to be a vital threat in Israel. The narrative shows the defeat and subsequent victory over the Philistines, along with the causes of both. 4-6 DEFEAT ISRAEL TRUSTING IN THE ARK ELI'S INCOMPETENCE EMPHASIZED 7 VICTORY ISRAEL TRUSTING IN GOD SAMUEL'S FAITH EMPHASIZED HANNAH'S SON: SAMUEL 2:18-21 3:1-21 FAITHFULNESS SERVICE 8 - 31 THE ESTABLISHMENT OF THE KINGDOM ------------------------------SAUL AND DAVID
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A defeat at the hands of the Philistines in chapter 4 causes Israel to seize the Ark (4:3-4) with the hope that it will bring them victory the next time. The results are even more devastating as the battle is lost, the Ark is seized, and Eli's sons are slain. Israel was making one basic error. They were depending on the Ark to save them rather than on the God of the Ark. It is easy to make the same mistake and depend on our gifts and talents rather than on God who wants to work through them. The news is brought to Eli and he falls over dead. The priestly line now resides in Eli's newborn grandson (4:20-21). Samuel is now called upon to stand for God in this spiritual vacuum. He is truly the man of the hour. The difficulties the Philistines encountered as custodians of the Ark are outlined in chapters 5 and 6. A series of disasters prompts them to return the Ark to Israel, and it is placed in the household of Abinadab (7:1). Chapter 7 shows a reversal of the trend of the previous chapters. Samuel encourages the people to purge themselves of the Canaanite gods and return to Jehovah in repentance. This leads to a day of national confession at Mizpah and God delivers them from the Philistines. Samuel erects a great stone as a memorial of God's hand of blessing and calls it Eben-ezer, which means "stone of help." 1.3 The Establishment of the Kingdom (8-31) 1.3.1 Saul (1043 B.C. - 1011 B.C.) (8-15) The beginning of the monarchy is traced through the remainder of the book, starting with Saul and continuing with David in chapters 16ff. The activities of Saul alone are traced in chapters 9 through 15 and explain why it is necessary for God to look for another king in chapter 16. The sequence of events follows the pattern below:
1.3.1.1 The election of Saul Saul's election and his initial success are recorded in chapters 8 through 11. We see the following pattern: A KING IS REQUESTED A KING IS CHOSEN A KING IS PROVEN 8 9 - 10 11
The reason given by the people for their request is that the sons of Samuel were corrupt (8:5). The real reason was that they wanted to conform to the nations around them (8:19-20) and have someone to lead them in battle. God realized that at this stage in Israel's history it was not in their best interests to be given a king. It is plain from passages in Deuteronomy 17:14-20 that God intended to grant them a king when it was best for them. The request of the people was a legitimate one as such, but the timing was wrong. Samuel warns them that a king would tax-them unmercifully and draft them for battle and other responsibilities (8:11-18). These words were literally fulfilled under Solomon. Israel's insistence leads to a bestowal of their request. Now Israel has a king which they felt would lead to a continung dynasty. This made it easier for Israel, since they did not have to look to God for a new leader each time. It thus became easier for them to walk by sight rather than by faith. The choice of Saul is described in chapters 9 and 10. God uses an everyday errand to bring him in contact with Samuel, who privately anoints him as king (10:1). This incident is perplexing to some since Saul apparently is not acquainted with Samuel who is the great judge over all Israel. The reason probably lies in Saul's restricted country background. See A.M. Renwick, "I and II Samuel" in The New Bible Commentary, pp. 267-268. The private anointing is then followed by a public recognition by the people (10:24). In chapter 11, Saul is publicly vindicated in a battle against the Ammonites. After his election as king, he returns to his country home, perhaps because of some opposition to his appointment (10:26-27). This incident provides an opportunity for Saul to gain the confidence of all the people. Empowered by the Spirit, he massacres the Ammonite forces and frees the city of Jabesh-gilead. The people gather together at Gilgal in chapter 12 as Samuel delivers a farewell speech. He reminds them of their unwise choice (12:12). He does promise to pray for them, however (12:22-24), and encourages them to future obedience. The spiritual stature of Samuel is obvious. It would have been easy for Samuel to forsake Israel since they had forsaken him. Nevertheless, he promises his prayers in spite of the fact that they rejected him and his advice. 1.3.1.2 The fall of Saul Saul's rejection is now traced in the light of three decisive steps of disobedience which proved to be his undoing.
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In chapter 13, the impatience of Saul causes him to make his first serious mistake as king. A force under the command of Jonathan kills one of the Philistine kings in Geba, and this brings the Philistine army to do battle with Saul. Saul waits at Gilgal for Samuel to appear and offer the required sacrifice. The army under his command is fearful and begins to melt away when Samuel does not appear (13:8). Saul, in his impatience, offers the sacrifice himself, and immediately afterward Samuel appears on the scene. The incident was a test to gauge Saul's ability to wait on God under pressure, and it is one that Saul completely fails. God often places us in situations where it is difficult to wait. It is easier to take the path of least resistance, but this often leads to disaster. Saul is unwilling to take the responsibility for his actions and implies that the fault is Samuel's because he did not put in an appearance sooner. Closely connected with this is another incident in chapter 14 which reveals the impulsiveness of Saul. Saul makes a rash vow that none of the army is to take food before nightfall (14:24). Jonathan unknowingly breaks this vow in pursuit of the enemy, and Saul demands his death. The people refuse to allow Saul to execute his son, pointing out that it was primarily Jonathan who was responsible for the victory. The story shows that Saul possessed a trait that can be very damaging to a leader-that of impulsiveness. He made a quick decision without evaluating the implications, and the results were almost disastrous. The final step in Saul's rebellion is seen in his disobedience and hypocrisy in chapter 15. Samuel sends Saul to the southern portion of the land to liquidate all the Amalekites and their property. Saul's obedience is incomplete as he spares Agag, the king, and the best of the sheep and cattle. Bruce, Israel and the Nations, p. 26, suggests his sparing of Agag's life was due to private ideas of his own about the sort of treatment that befitted a holder of the kingly office. He lies to Samuel about his actions, and Samuel rebukes him with a statement often repeated: "To obey is better than sacrifice, and to hearken than the fat of rams" (15:22). There is no substitute for obedience. Saul rationalizes once again, explaining that he spared the best of the sheep only so that he could offer a sacrifice. He cloaks his selfish motives in a pious speech, giving a religious reason for what he has done. Samuel exposes his actions as plain disobedience. This is the last step in his repudiation of God's will. God will now take the kingdom from him and give it to another. Saul's confession of failure (15:30) is a superficial one as his subsequent behavior will demonstrate. 1.3.2 David (1011 B.C. - 971 B.C.) (16-31) David is introduced in chapter 16 and becomes the central figure in the narrative. Soul's story fades into the background and is mentioned now only as it relates to the career of David. This section supplies a vital chapter in the story of God's establishment of the kingdom and prepares the way for 2 Samuel, where David legitimately ascends to the throne. We see the conflict between God's rightful choice and a usurper who refuses to relinquish his position as king. God's anointed is already chosen, but it is not until the time of 2 Samuel that Saul is removed, and David takes his rightful place. Chapters 16 through 20 deal with events connected with Saul's court, and chapters 21 through 31 describe the flight of David into the wilderness. 16 - 20 SERVING SAUL AT THE COURT Chapters 16 through 20 can be analyzed as follows: 16 17 18 - 20 21 - 31 FLEEING FROM SAUL IN THE WILDERNESS
DAVID BROUGHT TO THE COURT DAVID BATTLES WITH GOLIATH DAVID BEFRIENDED BY JONATHAN 1.3.2.1 The election of David Chapter 16 opens with the anointing of David. Samuel is overcome with grief over the fate of Soul, and God has to rebuke him so that he will perform His will. He sends him to the home of Jesse to anoint the next king. Samuel and Jesse are influenced by the wrong criteria as they seek God's choice. They are more impressed by the physical appearance of the sons (perhaps because Saul was a tall man) than they are by inner spiritual qualifications (16:7). We need to remember in choosing leaders that the most unlikely candidate often possesses the greatest potential for God. In choosing a wife or husband the same mistake can be made. The physical appearance is not nearly as significant as the spiritual potential. Saul was susceptible to periods of great depression which verse 14 attributes to the work of an evil spirits. This is not to imply that depression is always Satanic, although this sometimes may well be the case. It should also be noted that God's Spirit leaving Saul was an Old Testament phenomenon. Today every believer is permanently indwelt by the Holy Spirit. David is brought to the court to use his musical ability in Saul's behalf. The therapy is effective, and the evil spirit departs from him (16:23). 1.3.2.2 The battle with Goliath His battle with Goliath is recorded in chapter 17. David's stay at the court had been a brief one, and he had gone back to his home. While bringing supplies to his brothers, he learns of the great threat that faced the armies of Israel. Volunteering to represent Israel in the conquest, David wins his famous victory. Several lessons are to be found in, this account. The first is that David refuses to be discouraged by negative opinion. His brother, Eliab (17:28) ridicules his efforts, and Saul himself tries to dissuade him (17:32-33), but to no avail. Another factor is that he had tested God before in smaller problems (17:34-37). He is convince that the God who had delivered him from the paw of the lion and bear would deliver him from Goliath. He further realized that the basic issue was between God and Goliath. Goliath had defied God (17:45-47), and David is confident that God will vindicate His own name. David uses his skills (the sling) but his dependence is on God. He thus ventures forth fearlessly because God is as real to him as Goliath is. God honors David's faith and gives him the victory. 1.3.2.3 The conflict between David and Saul In chapter 18, David returns to the court, and conflict arises between him and Saul. He finds a noble friend in Jonathan who helps protect him against the attacks of his father, Saul. Saul's actions are motivated by jealousy as he sees David's rising popularity (18:6-9). He first tries to slay David personally with his javelin (18:11). Saul realizes God's hand is on David, and this creates great fear in Saul's heart. He then sends him into battle, expecting him to die at the hands of the Philistines. When David is victorious Saul gives him Michal as a wife, hoping that she will be "a snare to him" (18:21). David feels the mounting pressure in chapter 19, so with the help of Jonathan and Michal he escapes from the court and from the clutches of Saul. Jonathan and David seal their friendship with a covenant in chapter 20. Jonathan stands out in this section as one who possesses all the qualities desired in a good friend. He is willing to help David in a time of need even though it jeopardizes his own life. At the same time, he feels a loyalty to stay with his father even though he knows he is committing himself to a lost cause.
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The final chapters of the book describe David's life in exile. Several observations can be made concerning the behavior of David and Saul in these chapters. Some of David's weaknesses are revealed as he feels the pressures of a fugitive life. Endangered by Saul on the one hand and the Philistines on the other, he finds himself in an unsafe position indeed. He is pictured in chapter 21 in great fear, and so he lies to the high priest, Ahimelech, about his activities. In a Philistine city he feigns madness to preserve his life (21:10-15). Through all this he is burdened with excessive worry over losing his life (cf. 20:3; 27:1). At the same time we see David's loyalty and respect for authority. He has opportunity twice to kill Saul but refuses to do so because Saul is God's anointed (26:9). In chapter 29, he is almost placed in a position where he would have to fight his own people, since he had settled in Philistine territory. Provientially, he is spared this predicament when the Philistines refuse to have him on hand (29:4-11). The final steps in Saul's life are also recorded in these chapters. His contact with spiritism in chapter 28 and his suicide in chapter 31 bring this tragic life to an end. 1.3.2.4 The case of Saul and the medium of Endor The episode with the spirit medium at Endor an intriguing one. Hoping to obtain divine direction in a battle against the Philistines, Saul inquires of the Lord but receives no message. He then makes a trip to Endor, disguised and under the cover of darkness, to seek direction from a woman with a "familiar spirit." The term "familiar spirit" refers to the alleged spirit of a deceased person, as a servant or part of the family, and so acquainted with the person calling him up. It is a knowledgeable spirit who can imitate or impersonate him, deceiving the one desiring to communicate with the dead. The woman ironically refuses, because Saul himself has placed a ban on such practices (1 Samuel 28:9). Saul reassures her that she will not be harmed and asks that she call up Samuel from the dead. Samuel immediately appears, which creates a problem concerning the power of the spirit medium. This leaves two possibilities: 1. It was either a demon spirit impersonating Samuel; or 2. God actually allowed Samuel to appear at this point. See below table for the two views concerning the appearance of Samuel from the dead: (Reference: Biblical Demonology, Kregel Publications: Grand Rapids, 1994 Edition, pp. 148-152, by Merrill Frederick Unger)
Views Concerning the Appearance of Samuel from the Dead

A DEMON IMPERSONATING SAMUEL 1. The woman (spirit medium) could not have power to call Samuel from the dead. There is no reason why God should have permitted the spirit of Samuel to send message to Saul. Please note that Saul had inquired of the Lord but received no message (1 Samuel 28:6). The expression "a god" could be used to describe heathen deities or demons. The spirit was represented as coming "up out of the earth" (1 Samuel 28:13-14), and not as "coming down from heaven." All righteous dead should have gone to the Paradise, i.e. third heaven (Luke 29:39-43; 2 Corinthians 12:2-3). This indicated that the spirit was come from the Hades and therefore it must be a demon. The spirit said, "tomorrow shaft thou and thy sons be with me" (1 Samuel 28:19). Since Saul was not a righteous man, he should have gone to Hades upon his death. This indicated that the spirit was come from the Hades. The context of the Biblical text implied that "it was a demon impersonating Samuel." There are many basic Bible doctrines, e.g. Trinity of God, were not expressly stated in the Bible. The dead of Saul may be either a coincidence or could be easily guessed by the demon since the dead of Saul (or any human beings) would happen eventually. GOD ACTUALLY ALLOWED SAMUEL TO APPEAR She was terrified when she saw Samuel (1 Samuel 28:12) showed that this appearance was not the result of her usual tricks, so it is evident that it was not her power that called him from the dead. Samuel's spirit was described as "a god" coming up out of the earth (1 Samuel 28:13). This indicated that it was not an evil spirit (demon). All the spirits of the righteous dead in Old Testament times was in Paradise section of Hades (Luke 16:19-31), which was before the resurrection of Christ, in the underworld, and not, as now, in the third heaven, explains the reason why his spirit is represented as coming "up out of the earth" (1 Samuel 28:13-14), and not as coming down from heaven. There is no reason why Saul and his sons should not have gone at death to be where Samuel was, in the Paradise section of Hades. Saul is not a type of unbeliever, but of a child of God, albeit disobedient and under the divine discipline. The Biblical text actually stated that "it was Samuel who was speaking" (1 Samuel 28:14-15). If it were merely a demon impersonating Samuel, the Bible writer should have recorded that "it was a demon impersonating Samuel." In Old Testament times, the test of a true prophet was whether or not his prediction could be fulfilled (Deuteronomy 18:20-22). The fact that Samuel's message of judgment came true would further substantiate this.
2.
3.
4. 5. 6.
Several decisive factors would indicate God actually allowed Samuel to appear: 1. It is obvious that the situation was not in the hands of the spirit medium. When Saul asked that Samuel be brought up, the woman doubtless began to make her customary preparations, expecting, as usual, to lapse into a trance-like state, and be used by her "control" or "divining demon," who would then proceed to impersonate the individual called for. The medium's terrified conduct, and her complete loss of poise at the appearance of a real spirit of a deceased person, constitutes a complete and irrefutable Scriptural disclosure of the fraudulency of all spiritistic mediumship. The unusual case of Samuel returning to speak judgment to Saul stands as God's expose of spiritism as a fraud and as a sign of His unequivocal condemnation of all traffic in occultism and His sure punishment of all who break His divinely ordained laws in having recourse to it. We may explain the incident of Samuel's appearance as the intervention of God allowing Samuel to appear pronounce judgment on Saul. The rebuke to Saul and his death as predicted by Samuel were evidences of God's intervention. 2. The spirit of Samuel provided us a hint as to the condition of the righteous dead, which, he clearly implied is that of rest and quietness, and that Saul had disturbed his tranquility by calling for him (1 Samuel 28:15). Please note that there is no rest for the wicked dead. In this statement is contained a revelation of the state of the righteous dead in Paradise between death and the resurrection of the body. 3. Before the resurrection and ascension of the Lord Jesus Christ, both the wicked and the righteous are represented as going down to hades. The rich man, we are told, went to hades, and he and Lazarus were within speaking distance of each other in that region "a great chasm fixed" (Luke 16:19-31). Jesus Himself went down to hades (Acts 2:27, 31). After the resurrection and ascension of the Lord Jesus Christ there seems to have come a change. From that time on, believers are represented as going into the presence of Christ at death. It is possible that when Christ arose, He took with Him not only a first-fruit of men whom He raised bodily (Matthew 27:52f), but also the souls of all the righteous in hades (Ephesians 4:8-9; Psalm 68:18; 1 Peter 3:18-19). Now all believers go into Christ's presence at death, while unbelievers continue to go to hades, as in Old Testament times (Herman A. Hoyt, The End Times, Moody, 1969, p.45). It explains the reason why the spirit of Samuel was represented as coming "up out of the earth" (1 Samuel
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28:13-14), and not as coming down from heaven. 4. There is no reason why Saul and his sons should not have gone at death to be where Samuel was, in the Paradise section of Hades, where all the spirits of the righteous dead were in Old Testament times (Luke 16:19-31). Please note that Saul was anointed and elected by God (1 Samuel 10:1). It must never be forgotten that Saul is not a type of unbeliever, but of a child of God, albeit disobedient and under the divine discipline. His last act of lawlessness, in resorting to necromancy, resulted in his untimely end on the battlefield of Mount Gilboa, which is typical of the believer's "sin unto death" (1 John 5:16), and his being delivered "unto Satan for the destruction of the flesh that the spirit may be saved in the day of the Lord Jesus" (1 Corinthians 5:5). 5. The Biblical text actually stated that "it was Samuel who was speaking" (28:14-15). If it were merely a demon impersonating Samuel, the Bible writer should have recorded that "it was a demon impersonating Samuel." There are many basic Bible doctrines, e.g. Trinity of God, were not expressly stated in the Bible. In these cases, we have to deduce these doctrines from the other Biblical text or try to find out the implied meaning. However, it is wrong to deny the plainly and expressly stated meaning of a particular Biblical text simply by our own imagination without any other Biblical support. Nevertheless, the context of the Biblical text did not imply that "it was a demon impersonating Samuel." 6. As soon as Samuel was called up he was speaking directly with Saul. Saul was overcome with exhaustion and fallen prostrate on the ground. After the woman's further description of Samuel, as "an old man" coming up, "covered with a robe" (1 Samuel 15:27 ), Saul seems to have glimpsed the spirit of Samuel also, for "he bowed with his face to the ground, and did obeisance" (v. 14), and the conversation proceeded directly, without any further employment of the woman. If it were merely a demon impersonating Samuel, the message of the demon should have conveyed to Saul through the spirit medium (i.e. the woman). 7. In Old Testament times, the test of a true prophet was whether or not his prediction could be fulfilled (Deuteronomy 18:20-22). The fact that Samuel's message of judgment came true would further substantiate this. The dead of Saul could not be a coincidence or easily guessed by the demon because the message was very specific. Most purported communications from the dead are vague and cryptic, couched in abstruse language calculated to deceive, and withal, to leave a favorable impression. This was far from the case with Samuel. In severest terms, he announced that the Lord had wrested the kingdom from Saul, and that tomorrow Saul and his sons would die (1 Samuel 28:16-19). For further discussion on Paradise and Hades, please study Chapter 8: Death, Hell and Resurrection, of the course: Systematic Theology. For further discussion on Demons, please study Chapter 25: Demons: Unclean Spirits, of the course: Systematic Theology. 1.3.2.5 The death of Saul In the final chapter of the book, the prophecy of Samuel comes to pass. Israel loses the battle, and Saul is severely wounded. To escape harassment at the hands of the Philistines he takes his own life. The life of Israel's first king thus ends in tragedy. From all appearances Saul was a believer, but, from chapter 13 on, each incident in his life constituted another step further away from God. Morgan's words (Morgan, Living Messages, I, p. 153) concerning Saul's life are appropriate and summarize well the character of this enigmatic man: "He was a man of enormous physical strength, yet fitful and failing from first to last; a man of undoubted mental acumen, yet a man of moods, who presently became a madman; a man as to spiritual life characterized from the very beginning by torpor and slowness, and at last, so devoid of spiritual illumination and power, that he turned his back upon Jehovah and consulted a witch who muttered and worked incantations. He was a revelation to the people of what the possession of a king like the nations really meant." It remained now for David to win the hearts of the people and subdue the land in a way that Saul was unable to do. This is the story of 2 Samuel.
2. SECOND SAMUEL AND FIRST CHRONICLES: THE ESTABLISHMENT OF THE KINGDOM 2.1 Introduction The two books of 2 Samuel and 1 Chronicles cover the same period chronologically. In this section each book will be dealt with as a unit to preserve the message of the book as a whole. It would be helpful at this point to chart the chronological relationship between Samuel, Kings, and Chronicles. 1 SAMUEL 2 SAMUEL 1 CHRONICLES 1 KINGS 2 KINGS 2 CHRONICLES
The distinctiveness of the narrative between Samuel and Kings and that in Chronicles is not chronological but, rather, is related to the distinctive purpose of each writer. More will be said about this later. The distinctive contribution of 2 Samuel is seen in the following areas: 1. Political. The book traces the rise of Israel from an insignificant buffer state to the strongest nation in the Near East, all in a period of seven short years. 2. Scriptural. It gives the background of many of the Psalms (cf. the headings of Psalm 18, 59, 142, for example). 3. Biographical. 4. Prophetical. It records one of God's great covenants with Israel - the Davidic covenant. The narrative centers about David's sin with Bathsheba. This incident becomes the turning point in the book.
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The story prior to 2 Samuel 11 shows David gaining in power and prestige. Chapters 11 and 12 record the sin with Bathsheba and the events directly connected with it. Chapters 13ff. trace the results of his sin, first in his family and then in his nation. Chapters 21 through 24 portray a cross section of David's reign and are not in chronological sequence. They thus form a resume for the book. 1 - 10 HIS RISE 2.2 David's Rise (1-10) David's rise to power is traced in two stages. Chapters 1 through 4 show his activities as a local king at Hebron. Chapters 5 through 10 describe his reign on a national level over the whole country. 1-4 REIGNING AT HEBRON 7 Years Local King 2.2.1 Reigning at Hebron (1-4) The events of chapters 1 through 4 can be summarized as follows: THE DEATH OF SAUL THE CROWNING OF DAVID THE CONFLICTS OF DAVID 1 2:1 - 11 2:12 - 4:12 5 - 10 REIGNING AT JERUSALEM 33 Years National King 11 - 12 HIS RUIN 13 - 20 THE RESULTS 21 - 24 THE RESUME
The intense sorrow of David over the death of Saul is recorded in 2 Samuel 1. David receives the news of Saul's death from an Amalekite who lays claim to administering the death blow to Saul. Since this account of Saul's death is different from the account given in 1 Samuel 31, it raises the questions: 1. Is the account in 1 Samuel 31 accurate?; or 2. Is it accurate but incomplete? I believe that the account in 1 Samuel 31 is accurate and complete. I believe that Saul died by his own hand. If the Amalekite was present at all, he was present only as an observer, not as a participant. Why, then, did David have the Amalekite killed? David would have had two grounds for ordering the execution of the Amalekite: 1. If he believed the Amalekite's story (and 2 Samuel 1:16 indicates he may have) his grounds would have been the Amalekite's claim to have destroyed "the Lord's anointed (2 Samuel 1:16). 2. If he did not believe the Amalekite's story, his grounds would have been the false witness of the Amalekite and the assumption by the Amalekite that it was acceptable to kill the Lord's anointed. The crowning of David takes place in 2 Samuel 2:1-10. At God's direction he leaves Philistine territory which had been the center of his activities and returns to Judah. There at Hebron he is crowned king by the people of that area. (Bright, A History of Israel, p. 175, suggests that David did this with Philistine sanction. They still regarded David as their vassal and felt that his kingship would divide Israel and thus make it easier to control the land.) Saul's followers immediately respond by appointing a king of their own - Saul's son, Ishbosheth. Such an act led to constant conflict between the followers of Saul and the followers of David. The statement of 2 Samuel 3:1 gives a summary of the period. David's position grew steadily stronger while that of Saul became weaker and weaker. The events of the conflict are described in 2:12-4:12. Abner, the general of Saul's armies, comes over to David's side, where he is promptly murdered by David's general, Joab. This further weakens the position of Ishbosheth and his followers and prepares the way for a further expansion of David's power. 2.2.2 Reigning in Jerusalem (5-10) The material of this section can be visualized as follows:
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A NEW CAPITAL A NEW CENTER OF WORSHIP NEW COVENANT NEW CONQUESTS 5 6 7 8 - 10
Take special note of the Davidic covenant in 2 Samuel 7. This is another significant Old Testament covenant which God made with Israel. God refused David's offer to build Him a house, but He spoke His refusal in such a burst of grace and glory and revelation that David could only marvel at God's greatness and goodness. It was not that God was displeased with David's desire to build Him a house; indeed, He said, "You did well that it was in your heart" (1 Kings 8:18). But God had another plan for His beloved servant. God would build a "house" for David. God was reaffirming the covenant He had originally made with Abraham, a covenant promising an everlasting Kingdom, with Christ on its throne. 2.3 David's Ruin (11-12) These chapters demonstrate that God is no respecter of persons. Although David is Israel's greatest king and a man after God's own heart, his life does not escape the scrutiny of God. His sin is portrayed candidly with no attempt to rationalize or hide the enormity of his crime. He likewise is not exempt from the chastisement of God, as the remainder of the book illustrates. 2.3.1 The cause of the sin (11:1-5) David's act of adultery with Bathsheba came as a result of certain factors revealed in these verses: 1. First, it is evident that David was unconcerned. The fact that it was a time of battle and David sent someone else in his place shows his indifference to his responsibilities as a military leader. It was a time of prosperity and perhaps he did not feel the necessity of being actively involved in war as he had been previously. Prosperity is often a peril in our Christian experience. It dulls our spiritual senses and makes us indifferent to the spiritual battles in which we should be engaged. It is easy to reproduce David's attitude and be willing to allow someone else to fight the battles. 2. Closely connected with this is the fact that David was idle. He was not where he should have been and, therefore, became involved in the sin. We become an easy prey for Satan when we are not actively involved in God's work as we should be. We often waste time when we should be studying. Or we watch TV when we should be in a worship service. It is at times like these that Satan uses our idle minds and fills them with unwholesome thoughts. If David had been busy instead of idle, this might never have taken place. 3. A third factor is that this act began in an insignificant way. A simple glance aroused David's curiosity (11:2). He then went further and asked for information concerning the identity of Bathsheba. This led to a command to bring Bathsheba to the palace, which resulted in the sin. Collecting information that could lead to sin is a dangerous activity. Although this appears to be a minor thing in itself, it can lead to entanglements that are far more serious. 2.3.2 The character of the sin (11:6-27) An obvious characteristic of David's sin is that it was willful. He commits the act with full knowledge of what he is doing and thus commits a sin for which there is no sacrifice. His sin leads to other sins. Not only adultery, but: 1. coveteousness; 2. bearing false witness; 3. stealing; and 4. ultimately murder are involved. David breaks five of the last six commandments in the Decalogue. His dealing with Uriah is significant since Uriah's character is an indictment of David's action. Uriah is everything that David is not - loyal, trustworthy, and dedicated. He feels guilty being away from the battlefront for even a short time while his fellow soldiers are risking their lives in battle. His very presence is a convicting influence on David. When David tries to persuade Uriah to go to his home so that it will appear that Uriah is the father of the child, Uriah does not cooperate with David's scheme, and so he is sent back to the battle with his own death notice. Joab then places him in a position where he loses his life. It appears that David has constructed the perfect crime. The last sentence of chapter 11 shows that this is not the case. Added as a footnote to the whole episode are the words: "The thing that David had done displeased Jehovah." 2.3.3 The consequences of the sin (12) Months pass and nothing happens. David's inner auguish during this period is described in Psalms 32 and 51. These two psalms should be read at this point to supply background material for this chapter. Eventually God enters the picture, and David's sin is exposed. God uses the prophet Nathan to show David the serious nature of his act. Nathan tells a parable of a rich man who stole a poor man's only lamb (12:1-5). David pronounces his own judgment as he cries out that such a man had no pity (12:6). Nathan then accuses David of the sin and pronounces the judgment. The judgment is threefold: 1. the sword would not depart from his house; 2. David's wives would be taken as he had taken Uriah's; and
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3. the child born by Bathsheba would die. The chapters that follow show that the sentence is carried out. David's attitude is one of deep contrition. When he is confronted with his sin, he does not evade the charge. He simply confesses, "I have sinned against Jehovah" (12:13). It would have been easy for David to rationalize his action or excuse himself, but he accepts the responsibility for what he has done. He acknowledges the sin for what it is. This is what makes him a man after God's heart. His confession does not, of course, remove the judgment, and the first aspect of it, the death of his child, occurs. 2.4 The Results (13-20) The effects of David's sin are seen working themselves out, first in his family and then in the nation. The effects of his sin thus penetrate to ever broadening areas. DAVID'S SIN AFFECTS HIMSELF HIS FAMILY HIS STATE 2.4.1 Troubles with his family (13-18) Two sons of David were a special grief to him. In each one, the sins and failures of the father reproduce themselves. 13 14 - 18 11 - 12 13 - 18 19 - 20
TROUBLE WITH AMNON TROUBLE WITH ABSALOM IMMORALITY INSURRECTION
Amnon's sin is that of incest. He feigns sickness to lure his half-sister Tamar into his presence and there forces her into an immoral act. As soon as the sin is committed, his lust for Tamar turns to disgust and hatred: "The hatred wherewith he hated her was greater than the love wherewith he had loved her" (13:15). Absalom waits for an opportune time to avenge his sister's shame and finally has Amnon slain. This incurs the disfavor of David, and so Absalom flees from Jerusalem for several years. These events led to Absalom's insurrection in 2 Samuel 14 through 18. Taken by surprise, David is forced to flee from Jerusalem. He soon musters his forces, however, and the revolt is stopped and Absalom slain. David's deep grief over his dead son (18:33) is typical of the sorrow experienced by many a godly father over a wayward son. 2.4.2 Trouble with His State (19-20) These events clearly affect the solidarity of the nation. The uneasiness is seen in 19:9-10. The subjects wonder why David, who delivered them from the Philistines, is afraid to return to Jerusalem. Israel and then Judah renew their allegiance to David, and he is led back to Jerusalem in triumph. Chapter 20 reveals that the unity depicted in chapter 19 is a fragile one indeed. The northern tribes were bitter because of the prominence given to Judah (19:43), and at the first opportunity they join a revolt started by Sheba. Joab pursues Sheba through the land, and in the course of the conflict Sheba is slain. The revolt thus collapses, but it demonstrates a division in Israel between the northern and southern tribes that was ultimately to result in a divided kingdom. 2.5 The Resume (21-24) These final chapters are not in chronological order. They are designed to give a cross section of the entire period and can be visualized as follows: 21 22 23:1 - 7 23:8 - 39 24
DAVID'S PROBLEMS DAVID'S PRAISE DAVID'S PROPHECY DAVID'S PERSONNEL DAVID'S PUNISHMENT 2.5.1 David's two problems Two typical problems of David's reign are described in chapter 21 - a famine and a war. The famine is a result of Saul's treament of the Gibeonites, since he had broken a covenant Israel had made. To settle the matter David delivers up seven sons of Saul to be hung. The other incident is a war with the Philistines, typical of the battles David faced in that period. The unusual physical features of the opponents are emphasized here. 2.5.2 Who killed Goliath? A problem in 21:19 A problem presents itself in 2 Samuel 21:19 where it is stated that Elhanan, son of Jaare-oregim, killed a giant, Goliath. However, 1 Samuel 17:4-51 states that Goliath was killed by David. There are three proposals to this problem: 1. Some suggest that Elhanan is another name for David (see Bright, A History of Israel, pp. 169-170). Because Elhanan was from Bethlehem, some scholars believe that he was David and that the present passage recapitulates David's former exploit. Against this is the lack of evidence to equate Elhanan with David and the fact that the accounts in both verses 15-22 and 1 Chronicles 20:4-8 follow that of David's conquest of Goliath by many years. In this connection, I disagree with this proposal. 2. Others explain the verse by stating that there was more than one Goliath and, therefore, this is not the same one slain in 1 Samuel 17 by David (see Fred E. Young, "I and II Samuel" in The New Bible Commentary, p. 304). This proposal is possible but it lacks certainty.
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3. Still others feel that it is a textual corruption (see Gleason L. Archer, A Survey of Old Testament Introduction, p. 315). American Standard Version indicates that the giant met his death at the hands of Elhanan. Even though the Septuagint follows closely the reading of the MT in this latter verse, it is quite obvious that a scribal error has marred the transmission of the original text. Fortunately 1 Chronicles 20:5 affords great assistance in discovering how the error took place. Perhaps the Chronicles version is an attempt to clear up the confusion of two giants with the same name. In 1 Chronicles 20:5 the verse reads: "And Elhanan the son of Jair slew Lahmi the brother of Goliath the Gittite." The copyist of 2 Samuel 21:19 apparently mistook the sign of the direct object ('et) for the word beyt (probably because the manuscript was smudged or eroded before the final t), and thus changed Lahmi into "the Bethlehemite" (Hebrew: B-t-1-,h-m-y); then for a similar reason he misread the word brother ('-h) for the sign of the direct object ('-t), which meant that Goliath himself became the object of the slaying instead of Goliath's brother. In the fifth century B.C. the Hebrew het (h) greatly resembled the appearance of the letter taw (t) and also the letter yod had become very tiny. Additional evidence that the verse was poorly copied in 2 Samuel 21 is afforded by the intrusion of the name Oregim after Jaare. As 1 Chronicles 20 shows, this word 'oregim, meaning "weavers," belonged only after the word for "beam." This transmissional error must have arisen at a time when the letter het already resembled taw in appearance, but before the Septuagint was translated; that is, between the fifth century and the third century B.C. Personally, I agree with this view due to the Biblical support in 1 Chronicles 20:5. 2.5.3 David's praise and prophecy Chapter 22 is a song of praise describing God's work on behalf of His people. The song is reproduced in Psalm 18. The opening verses of chapter 23 are also in poetic form, giving God's description of Israel's ideal ruler. 2.5.4 David's personnel A list of David's mighty warriors is given in 23:8-39. The characteristics displayed by these men are commendable in any servant of God: 1. They were loyal and dedicated. David's request for a drink of water from the well at Bethlehem (23:15-17) motivated three of his men to break through enemy lines and honor his request. 2. They were willing to face adversity in the most difficult circumstances. In verse 20, a warrior slew a lion in the midst of a pit in the time of snow. 3. They were aggressive. Verse 21 tells the story of one man who met an Egyptian and slew him with his own weapon. David attracted men of this calibre because he exhibited the same traits in his own life. 2.5.5 David's punishment David's punishment is described in chapter 24. God's anger is kindled against him because he numbered the people. The act in itself is not a sinful one because it was done twice in Numbers. However, his motives in this case are wrong. He numbers the people either to assess his military strength or to tax the people. The motive of pride or greed is in view. As a result, God gives him his choice of three punishments (24:13). David prefers to cast himself upon God, and so God sends a pestilence which kills 70,000 people. The book ends with David's purchase of the threshing floor of Araunah for the Temple. 2.6 Conclusions In surveying 2 Samuel, several spiritual principles can be seen: 1. The principle of Galatians 6:7: " Whatsoever a man soweth, that shall he also reap." David sows immorality and thus reaps it in his own family. 2. The principle of Hebrews 12:6: "Whom the Lord loveth he chasteneth." The Lord has a great love for David, and thus he does not escape the chastening hand of God. 3. God forgives the past, but He does not undo the past. David's sin is forgiven in chapter 12. The results of that sin plague David as long as he lives. 2.7 Discussion - David as the Messianic Forerunner of Christ David was Israel's greatest king, designated by God as the Messianic forerunner of Christ. There are many similarities between David and Christ, including: 1. birth in Bethelehem; 2. early years hidden; 3. serving his father; 4. victory over giant (death, grave, demons, Satan); 5. as shepherd; 6. as king; 7. undefeated in battle; 8. grace to his enemies (Mephibosheth); and 9. rejection and return to power. He is the only person in Scripture with the name David. There are 58 New Testament references to him (Read Romans 1:3 and Revelation 22:16 for two examples).
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3. FIRST CHRONICLES: THE TEMPLE ANTICIPATED 3.1 Introduction In the Hebrew Bible the books of Chronicles are one, carrying the title "The accounts of the days." The text as a chronicle of the entire divine history, and the Latin titles were translated for the later English Bibles as 1 and 2 Chronicles. 3.1.1 Author and date The books of Chronicles record the history of Israel from David to the captivity, although the writing of the books took place much later, probably in the time of Ezra. Chronicles which were written in the latter half of the fifth century B.C., probably between 450 and 425, were written while the events of the book of Ezra were taking place. The last paragraph of 2 Chronicles 36:22-23 indicates this, and so we know that the restoration Temple described in Ezra 1-6 is being constructed before the very eyes of the author of Chronicles. Some Bible students suggest that Chronicles and Ezra were originally one consecutive history (e.g., compare 2 Chronicles 36:22-23 and Ezra l:l-3a). It is very likely that Ezra was the author. 3.1.2 Place in the canon Chronicles is the last book listed in the Hebrew Bible. Note that it appears in the list long after Kings. This suggests that the early Jews looked upon it as very distinct from Kings, despite the similar historical reporting. In our English and Chinese Bible, 1 and 2 Chronicles appear immediately after the books of Kings (just as the four gospels appear together). 3.1.3 Relationship of Chronicles with Samuel and Kings Chronicles overlaps the events of the books of Samuel and Kings. First Chronicles and 2 Samuel cover the same events but from a different perspective. The focal point of interest in Chronicles is the Temple. The author thus selects his material in keeping with this theme. David's life is shown not as the great military leader, but as the one who prepared the nation for the building of the Temple. The religious life is thus emphasized over the political life of the nation. After the division of the kingdom into the northern and southern tribes, the author of Chronicles emphasizes the history of the Southern Kingdom, Judah. This is to be expected since the Southern Kingdom possessed the Temple, while the northern tribes were characterized by an apostate center of worship. The book falls into two main parts: 1-9 ISRAEL'S GENEALOGIES 3.2 Israel's Genealogies (1-9) These chapters contain the most prolific genealogical list in the Old Testament, tracing the lineage of Israel from Adam through the Babylonian captivity. These tedious records are significant for several reasons: 1. They furnish valuable genealogical data relating to the line of the Messiah. 2. They show the Process of God's sovereign choice in selecting some and rejecting others. 3. They furnished important information to those who resettled the land after the captivity. 4. They contain the prayer of a man of God who was characterized by godly ambition: the prayer of Jabez for enlarged opportunity is found in 4:9-10. The ancestry and family of David is shown in below table: (Source: Chronological and Background Charts of the Old Testament, Zondervan Publishing House: Grand Rapids, 1994 Revised and Expanded Edition, p. 28, by John H. Walton) 10 - 29 DAVID'S REIGN
Ancestry and Family of David

ANCESTRY (Ruth 4:18-22; 1 Chronicles 2:1-15) Patriarchs Egypt Conquest and Judges Children of Jesse
Eliab Abinadab Shammah Abraham - Isaac - Jacob - Judah Perez - Hezron - Ram - Amminadab - Nahshon Salmon - Boaz - Obed - Jesse - David
FAMILY (2 Samuel 3:2-5; 5:14-16; 1 Chronicles 3:5-8) Wives of David

Ahinoam Abigail Maacah
Sons of David
Amnon (killed by Absalom) Chileab (died in youth) Absalom (killed by Joab)
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Sons Nethanel Raddai Ozem David Daughters Zeruiah (mother of Joab, Abishai, Asahel) Abigail (mother of Amasa) Haggith Abital Eglah Bathsheba Michal Adonijah (deposed by Solomon) Shephatiah Ithream Solomon, Shimea, Shobab, Nathan None
Various concubines Ibhar, Elishama, Eliphelet, Nogah, Nepheg, Japhia, Eliada, Elishama, Eliphelet
3.3 David's Reign (10-29) The second section of the book describes David's exploits from his accession to the throne until his death. The material falls into two main divisions: 10 - 20 21 - 29
SOLIDIFICATION OF THE KINGDOM PREPARATION FOR THE TEMPLE 3.3.1 The solidification of the kingdom (10-20) These chapters are a necessary prerequisite to what follows. The kingdom must be established on a firm basis if the Temple is to be built. David must solidify the nation politically before he can turn his attention to the spiritual needs of the people and the Temple. 10 - 12 13 - 17 18 - 20
DAVID TAKING THE THRONE DAVID MOVING THE ARK DAVID VICTORIOUS IN BATTLE Chapters 10 through 12 record the incidents which led to his crowning as a national king. Saul's death is noted in chapter 10. Chapters 11 and 12 list the mighty men of David and their abilities. Chapters 13 through 17 center about the movement of the Ark and constitute the first step toward making Jerusalem the religious center of the land. In chapter 13, an attempt is made to bring the Ark from its resting place in Kiriathjearim. David does not supervise the operation properly, and a man named Uzza is slain because he puts his hand on the Ark (13:7-10; 2 Samuel 6:6-8). When the oxen reach the threshing floor of Kidon, stumbling and nearly upsetting the cart. It was all a very natural thing to happen. And Uzza did the natural thing by reaching out to steady the Ark to keep it from smashing on the ground. But in an instant he was smashed to the ground by the fierce anger of a Holy God. At once we ask in wonder, Why, O God? Why strike down one who is trying to serve You with the best of intentions? There are two reasons: 1. Disobedience to a Holy God can only bring judgment. The Ark is to be carried only by the hands of Levites and with poles placed through the rings on the Ark itself, not by any vehicle, and was not to be touched by those carrying it (Exodus 25:13-14; Numbers 4:15; cf. 1 Chronicles 15:2, 13, 15). Because these instructions are not obeyed, the Ark almost falls from the cart on which it is being carried (13:9-10). 2. It was a problem of doing the right thing in the wrong way. The Lord's discipline must be seen in the light of His absolute holiness which requires that sacred tasks be done in a sacred manner. David is perplexed over God's act of judgment but apparently learns his lesson, since in chapter 15 he gives explicit instructions that the Ark is to be carried by none but the Levites (15:2, 13-15). The Ark is thus brought to Jerusalem and great rejoicing ensues. David learns that God is concerned not only with what we do, but how we do it. In chapter 17, David expresses his desire to build a place to house the Ark. The desire is a good one, but David is not to be the man (17:4). Instead of David building a house for God, God is going to build a house for David (17:10-12). He is referring here to the Davidic line. David is thus barred from a project that had burdened his heart. However, he does not abandon the project in bitterness. He uses all his energies and talents to aid the one who will perform the task - Solomon. Chapters 18 through 20 list a succession of military victories won by David which enabled the land to be at rest. This could well be the reason David was not allowed to build the Temple. His contribution at this point was still greatly needed in the military area, as these chapters show. 3.3.2 Preparation for the temple (21-29) These chapters could best be summarized as follows: 21 22 23 - 27 28 - 29
PURCHASING THE LAND GATHERING THE MATERIALS ORGANIZING THE WORSHIP ADDRESSING THE PEOPLE In chapter 21, the purchase of the Temple site comes as a result of David's sin in numbering the people. It is thus parallel to 2 Samuel 24. It states here that Satan moved David to number the people (21:1), while 2 Samuel 24:1 states that God moved David to do it. This is a common feature in the Old Testament. What God permits or allows is often spoken of as a direct act of God. To bring the plague to a halt, David erects an altar on the threshing floor of Ornan. Ornan offers the property to David for nothing, but David refuses. He will not give to God an offering that cost him nothing (21:24). David pays the full price, and this becomes the Temple site. In chapter 22, David gathers the materials and puts the foreigners in the land to work on the Temple. In chapters 23 through 27, he organizes the personnel who will officiate at the Temple when it is ready for worship. He appoints the Levites (23-24), the musicians (25),
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the doorkeepers and treasurers (26) and the captains (27). This work was probably done by David just before his death, after Solomon had already been publicly recognized as king. Chapters 28 and 29 record the final address of David to the people. He explains that he is unable to build the Temple but that God has designated Solomon for the task. He leaves a promise for the people in 28:20 in light of the great task that is before them: "He will not fail thee, nor forsake thee, until all the work for the service of the house of Jehovah be finished." The book closes with the death of David in chapter 29. 3.4 Conclusion Several lessons are suggested in light of the survey these two books: 1. Even the best of God's servants make mistakes. Although David's sin with Bathsheba is conspicuous by its absence in 1 Chronicles, two other mistakes of David are recorded. One is the moving of the Ark which involves a wrong method. The other is the numbering of the people which involves a wrong motive. 2. Worship responsibilities are to be accepted by God's people. The various needs are outlined in chapters 23 through 27 and are filled by those best qualified. The work is thus properly organized and evenly distributed. 3. God closes doors as well as opens them. When this is the case we can help the one God has chosen to fill the need. God closes the door to the erection of the Temple by clearly telling David he is not the man. David then uses his influence to encourage the one who will accomplish it.
Return to Table of Contents Go to Chapter Seven
Chapter Seven
Chapter Seven - 1 Kings, 2 Kings, 2 Chronicles - The Collapse of the Kingdom
As a result of this chapter, you should be able to: 1. discuss the rise and fall of Solomon; 2. summarize the major events in the lives of Elijah and Elisha; and 3. describe the Northern and Southern Kingdoms before their captivity. This chapter is divided into the following three major parts: 1. 1 Kings; 2. 2 Kings; and 3. 2 Chronicles.
1. KINGS: A KINGDOM DIVIDED 1.1 Introduction 1.1.1 Author and date The two books of Kings were originally one in the Hebrew Bible. As the title of the book suggests, they trace the history of the kings of Israel and Judah from the time of Solomon to the Babylonian captivity. In view of the unity of Kings, there apparently was only one author for 1 and 2 Kings. Since the latest item of 2 Kings (release of Jehoiachin) took place around 562 B.C., and since no mention is made of the return from Babylon (536 B.C.), 1 and 2 Kings were probably written between 562 and 536 B.C. Tradition has assigned Jeremiah as the author. Most authorities prefer the viewpoint of anonymity, and agree that the writer was a Jewish captive in Babylon. 1.1.2 The coverage of the books of Samuel, Kings and Chronicles The coverage of the books of Samuel, Kings and Chronicles is illustrated in below chart: (Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, p. 192, by Irving L. Jensen)
Coverage of the Books of Samuel, Kings and Chronicles

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1.1.3 The correlation of Samuel, Kings and Chronicles The correlation of the books of Samuel, Kings and Chronicles is illustrated in below table: (Reference: Chronological and Background Charts of the Old Testament, Zondervan Publishing House: Grand Rapids, 1994 Revised and Expanded Edition, p. 27, by John H. Walton)
Correlation of Samuel, Kings and Chronicles

TOPIC Genealogies Samuel Capture of ark Saul David's youth David's successes David and Bathsheba David's troubles Misc. David 1 SAMUEL 2 SAMUEL 1 CHRONICLES 2 CHRONICLES 1-3, 7 4-6 8-15 16-31 1-10 11-12 13-21 22-23 1-9 10 11:1-9; 13-20 11:10-12:40; 22-29 1 KINGS 2 KINGS -
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David's census Solomon's wisdom Temple Misc. Solomon Solomon's troubles Rehoboam Jeroboam Abijam Asa Nadab Baasha Elah Zimri Omri Ahab Elijah Jehoshaphat Ahaziah Elisha Jehoram Jehoram Ahaziah Jehu Athaliah Joash Jehoahaz Jehoash Amaziah Jeroboam II Uzziah (Azariah)
24 -
21 -
1 2-7 8-9 10-12 13 14-16 17-20 21 22:1-9 22:10-23:21 24 25 26
1-3 5-9:9 4, 9-10 11 12:1-24; 14:21-31 11:26-40; 12:25-14:20 15:1-8 15:9-24 15:25-31 15:27-28; 16:1-7 16:8-14 16:9-20 16:21-28 16:29-34; 20-22:40 17-19 22:41-50 22:51-53 -
1:1-18 2-8:15 8:16-24 3:1-3; 9:14-24 8:25-29; 9:21-28 9-10 11 12 13:1-9 13:10-25; 14:8-16 14:1-22 14:23-29 15:1-7
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Zechariah Shallum Menahem Jotham Pekahiah Pekah Ahaz Hosea Fall of Samaria Hezekiah Manasseh Amon Josiah Jehoahaz Jehoiakim Jehoiachin Zedekiah Fall of Jerusalem Gedaliah Jehoiachin's exile Cyrus' decree
27 28 29-32 33:1-20 33:21-25 34-35 36:1-3 36:4-8 36:9-10 36:11-14 36:15-21 36:22-23
15:8-12 15:13-15 15:16-22 15:32-38 15:23-26 15:27-31 16 17:1-6 17:7-41 18-20 21:1-18 21:19-26 22-23:30 23:31-34 24:1-17 24:8-17 24:18-20 25:1-21 25:22-26 25:27-30 -
Note: Kings of the northern kingdom of Israel are given in italics. 1.1.4 The historical setting of Kings and Chronicles The historical setting of the books of Kings and Chronicles among the Old Testament books that describe Israel's history is illustrated in below chart: (Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, p. 193, by Irving L. Jensen)
Historical Setting of Kings and Chronicles in Israel's History

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1.1.5 The geographical setting of 1 Kings and 2 Kings The geographical setting of 1 Kings and 2 Kings are shown in below map. Study below may and refer to it as you read the action of the books. (Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, p. 187, by Irving L. Jensen)
Geography of 1 Kings
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Canaan-Land Geography of 2 Kings
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1.1.6 Significance of the book of Kings God does not measure the success of these kings by their administrative competence nor by their political prowess. He evaluates their contribution on the basis of one major test - their obedience to the Word of God. It is this test alone that determines their success or failure in His sight. As a result, the book of Kings is highly selective in the material it records concerning each king. Great political and economic contributions are often passed by in relative silence, since God is concerned more with the spiritual success of the reign. With the reign of Solomon we see a weakening of the kingly office. After his reign God begins to rely mainly on another office, that of the prophet. The line of kings becomes so decadent that God can seldom use them as His representatives. These circumstances create a conflict between the prophets who are God's spokesmen and the kings who are often disinterested in spiritual matters. The kings by their frequent apostasy remain in violation of God's will. Morgan has expressed it well: "We must keep before the mind two thrones - that on earth with its succession of kings, and that in the heavens with its one King. In looking at the former we see the failing government of men, and in looking at the latter we see the unfailing government of God" (Morgan, Living Messages, I, p. 177). It would be well to keep in mind the simple chart below as we go through this material. It will enable us to keep the different phases of the kingdom before us.
1.1.7 Outline of 1 Kings We have already traced through a portion of the United Kingdom in the books of Samuel. First Kings describes the latter part of the United Kingdom and the beginning of the Divided Kingdom. 2 Kings continues this history on through the Babylonian captivity. First Kings can thus be outlined as follows: 1. the united kingdom (1-11); and 2. the divided kingdom (12-22). 1.2 The United Kingdom (1-11)
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The key figure in these chapters is Solomon. The section begins with his accession to the throne and closes with his death. The chapters can be approached in the following manner: 1. Solomon's rise (1-2); 2. Solomon's request (3); 3. Solomon's reputation (4); 4. Solomon's responsibility (5-8); and 5. Solomon's relapse (9-11). 1.2.1 Solomon's rise (1-2) The events connected with Solomon's rise to the throne are given in 1 Kings 1-2. Adonijah, like David's other son, Absalom, seeks to stir up a rebellion to unseat God's chosen king. Whereas Absalom looked for help among the common people, Adonijah tries to seize the throne with a chosen few from David's court. The basic cause of Adonijah's behavior is placed at the feet of David in 1:6. David had been far too permissive with this son, and Adonijah thus had little respect for God-given authority. The rebellion is short-lived as Solomon is crowned king before David dies. In chapter 2, David gives a last charge, passing on two duties to Solomon. The first is to obey God's Word (2:1-4). The second is to deal with David's enemies, since they would present a possible threat to the throne. 1.2.2 Solomon's request (3) God appears to Solomon in a dream and offers to grant any request that Solomon asks. Solomon asks for wisdom so that he will be better equipped to serve God as king. God is obviously pleased with Solomon's attitude. He recognizes that the responsibilities of his office are beyond him, and so he is completely reliant on the wisdom of God. Since his request is not a selfish one, God honors it. 1.2.3 His reputation (4) The fame of Solomon became widespread in the Near East, as we see from chapter 4. His various acquisitions are tabulated in verses 1 through 28 and they emphasize his tremendous wealth. Verses 29 through 34 describe his great wisdom. Solomon, unfortunately, was not equal to the responsibility, and these very gifts became his downfall. To satisfy his expensive tastes it was necessary for him to employ two measures that became unpopular with his subjects.: 1. The first was heavy taxation. Solomon had the land divided into tax districts, with an administrator over each (4:7). 2. The other method was forced labor, described in chapter five. He used many of the conquered peoples for his projects but found it necessary to use many Israelites as well. These methods were obviously not well received and became two of the causes that led to the division of the kingdom after his death. Israel's king was behaving exactly as Samuel had warned them he would (1 Samuel 8).
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1.2.4 His responsibility (5-8) First Kings 8 records Solomon's prayer of dedication. He acknowledges that although the Temple has been set aside in a special way for the service of God, God cannot be contained in a building. Keep in mind that the Temple is not really analogous to a church building today. We should, therefore, exercise care in our application of the spiritual truth of these chapters to the church. The real analogy between the Temple in the Old Testament and in the New is best seen in such verses as 1 Corinthians 6:19. Our bodies are God's temple today. Just as God's presence was manifested in Solomon's Temple, the Holy Spirit resides in our bodies today and manifests Himself through us. 1.2.5 His relapse (9-11) This section outlines the closing years of Solomon's life and describes his backsliding. In chapter 9, God issues a warning that is related to the use of the Temple. The people are to remember that the building itself is no guarantee of God's protection. As we progress through the kingdom period, we shall see that Israel failed to remember this. They felt that their great spiritual privileges made them immune from the judgment of God. We need to remember that great privileges always increase responsibilities rather than lighten them. Solomon himself drifts away from God. The sons are clearly presented in chapters 10 and 11. Solomon has not obeyed God's requirements for kings as outlined in Deuteronomy 17. He has collected the very things God warns against: 1. riches (10:23); 2. horses (10:26); and 3. wives* (11:1). * Note: Much has been said about Solomon's many wives in a way that has led to misunderstanding. It should be pointed out that many of these wives were for political purposes alone. To have the wife from a royal household of another country usually promoted good political relationships between the two kings. The huge harem of an oriental monarch was also a status symbol, marking him out as king. See Roland de Vaux, Ancient Israel, New York: McGraw-Hill Book Company, 1965, I, pp. 155ff., for more detail. God tolerated polygamy in Old Testament times not because He was pleased with it, but because of the social context in which Israel lived. The New Testament revelation gives God's perfect will. God is angry and raises up adversaries against him (11:9ff.). His many wives have turned his heart to other gods (11:1-6), and so God is going to rend the kingdom from him. This sentence is carried out after Solomon's death, recorded in chapter 12. Upon Solomon's death, his son Rehoboam acted like a fool and brought to a head the smoldering resentment of the other tribes against the tribe of Judah. In a review of Solomon's life several factors stand out: 1. Solomon's greatest achievement was the building of the temple in Jerusalem, one of the most magnificent structures ever built by man. His fame reached to the four corners of the earth. 2. Solomon was not the military genius that his father David was. Solomon's contributions to the nation lay in the administrative realm. Rather than taking territory by force as David had done, he was able to achieve a number of successful political alliances.
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3. One of Solomon's weaknesses was that he was too broadminded. Bringing foreign wives into his harem, he allowed them to erect their own heathen altars. This led to syncretism and presented a special problem for the kings that were to follow. 4. Solomon was a double-minded man (James 1:8). It is evident that he was trying to serve two masters, and this was his downfall. His dual allegiance was reproduced in his kingdom. A divided heart resulted in a Divided Kingdom. 5. He was a man whose morals were on a lower plane than his mind. He had outstanding intellectual abilities, but his ethical standards did not match his intellect. He was a highly gifted man but lacked the discipline and devotion that his position of leadership required. 6. Solomon's supreme mistake was in making political marriages. To strength his kingdom, as he thought, Solomon married many women from the surrounding nations. These alliances were disastrous, for his pagan wives brought their heathen religious with them. In his old age, Solomon forsook the Lord to serve the idols imported by his wives. He thus allowed idolatry to be reintroduced into Israel, and for this sin the united kingdom was rent. 1.2.6 Comparison of the first three kings of Israel The first three kings of Israel are compared and illustrated in below table: (Reference: Chronological and Background Charts of the Old Testament, Zondervan Publishing House: Grand Rapids, 1994 Revised and Expanded Edition, p. 29, by John H. Walton)
Comparison of the first three kings of Israel

SAUL 1. By Samuel 2. Public process 3. Activated by the Spirit DAVID 1. By Samuel 2. Long process 3. By people 1. 2. 3. 4. 5. Taking of Jerusalem Defeat of Philistines Bringing ark back Covenant Expansion of empire SOLOMON 1. By David 2. By Zadok and Nathan
APPOINTMENT
SUCCESSES AND POTENTIAL
1. Victory over Ammonites
1. Dream and request for wisdom 2. Wisdom and administration of empire 3. Building of temple
FAILURES
1. Impatient offering 2. Placing people under improper oath 3. Disobeying instructions in Amalekite war
1. Adultery with Bathsheba and murder of Uriah 2. Wrongful taking of census
1. Foreign wives' religious practices accommodated 2. Labor and tax on people
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RESULTS OF FAILURES
1. Bad judgment, incompetence and jealousy
1. Bloodshed within family (Amnon, Absalom, Adonijah) 2. Rebellion in kingdom (Absalom, Sheba)
1. Military problems 2. Division of kingdom
1.3 The Divided Kingdom (12-22) We mentioned that the prophets began exercising a more strategic role in Israel's history than they had before. As they did, a conflict arose between the prophets who proclaimed God's message and the kings who usually were degenerate. This conflict becomes more evident in the last part of 1 Kings and culminates in the conflict between Elijah and King Ahab. Chapters 12 through 16 emphasize the activity of the kings and 17 through 22 center upon the ministry of the prophets. 12 - 16 THE KINGS EMPHASIZED THE DIVISION AND ITS RESULTS 1.3.1 The kings (12-16) Chapters 12 through 14 describe the events which led to the formal division of the kingdom. Chapters 15 and 16 trace the two lines down to the time of Ahab. 12 - 14 15:1 - 24 15:25 - 16:34 17 - 22 THE PROPHETS EMPHASIZED AHAB VS. ELIJAH
REHOBOAM and JEROBOAM KINGS of JUDAH KINGS of ISRAEL The first king of the northern kingdom of Israel was Jeroboam, who is usually described as "the son of Nebat who made Israel to sin." Jeroboam, formerly an officer under Solomon, was a natural champion for the rebellious tribesmen. His first act on being proclaimed king by the ten tribes of Israel was to sever all religious connections with Jerusalem. Afraid that the annual pilgrimages of the people of Israel to Jerusalem to worship would undermine his authority, Jeroboam introduced an innovation. He institutes a rival religious system in the north. Establishing worship centers at Bethel and Dan, he informs the people they will no longer need to travel all the way to Jerusalem to worship. It is a worship system characterized by convenience (12:28). The fact that it was condemned by God was not nearly as important as the fact that the people did not have to travel so far to worship. People are often willing to introduce procedures into their worship simply because it requires less effort. Such was the case here. Convenience became the deciding factor rather than what God said. It is also a system of compromise. Jeroboam seeks to reproduce all the aspects of the worship in Jerusalem. He chooses his own priesthood and establishes his own feasts and a new religious calendar (12:31-32). Joined with these elements that were analogous to the true, there are also aspects of false worship (the two calves of gold, 12:28). It is thus a combination of the worship of Jehovah mixed with the worship of Baal. God sends an unnamed prophet to Jeroboam's shrine to denounce his actions (13), but Jeroboam does not heed the warning. As a result, God judges his household and his child dies (14). Chapter 15 takes the line of the Southern Kingdom and traces it through Asa. In 15:25-16:34, the author picks up the line of kings in the Northern Kingdom and traces it
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from Jeroboam's son down through Omri and Ahab. This sets the stage for the conflict between Ahab and Elijah. The most wicked of Israel's kings was Ahab. Jeroboam led Israel into a perverted worship of Jehovah. But Ahab with Jezebel, his wife, established the vile worship of Baal. At this time the prophet Elijah appeared on the scene with his solemn warnings and denunications. Jezebel persecuted the true people of God and defied the prophet. Ahab and Jezebel both met violent deaths. See below section 1.3.2 for detailed information. 1.3.2 The prophets (17-22) God always has His man to match the hour. Wickedness has become rampant in Israel, and God meets this wickedness with extraordinary measures and an extraordinary man - Elijah. These chapters can be summarized as follows: 1. the curse on the land (17); 2. the contest on mountain Carmel (18); 3. the cowardice of the prophet (19); and 4. the conflict with Ahab (20-22). 1.3.2.1 The curse on the land (17) Elijah appears in the narrative in 1 Kings 17 with little introduction. He strides into Ahab's presence and announces a drought on the land. The judgment was an appropriate one. Ahab, along with his wife Jezebel, was responsible for introducing Baal worship to the land. Baal was, among other things, thought to be the god of fertility who made things grow. The drought showed God's power. Elijah is now forced to flee to the wilderness where God meets his needs by the brook Cherith. This experience is a meaningful one, since it gives him empathy with his people. They, too, are dependent on God in this time of drought, and so Elijah is better equipped to minister to them. Elijah learns that God sometimes supplies our needs in unusual and unexpected ways. The brook dries up, and Elijah is forced to go elsewhere to be fed. He is sent to Zarephath in Sidon where he meets a widow. The widow has only enough food to feed herself and her son one more time, but she obeys Elijah and gives food to him, too. Because she put God first, God abundantly supplies her needs. This incident is significant for several reasons: 1. Sidon was the area where Baal worship was strongest. It was from here that Jezebel had come and introduced it into Israel. The incident shows God's power in supplying for His own in Baal's own territory. 2. It showed Elijah the magnitude of God's provision. When God dries up one source of supply, He opens up another. 3. It made Elijah dependent on God daily. The supply never ran out (17:16), but there was only enough each day to meet the needs for that day. The faith of the woman is doubly rewarded at the end of the chapter. Her child dies (17:17-24), and because she has ministered to Elijah, he now has the opportunity of ministering to her. He stretches himself over the dead child and restores him to life. 1.3.2.2 The contest on mountain Carmel (18)
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In chapter 18, the drought comes to an end with the contest on Mount Carmel. Elijah sends Obadiah to bring Ahab to him. Obadiah is reluctant because he fears that his own life will be endangered if he associates himself in any way with Elijah. Obadiah's true character is seen in these verses (18:1-15). He is a true believer, but since he is serving in Jezebel's heathen court he does everything in secret. He secretly hides 100 prophets of Jehovah in a cave and cares for them. He fears to say anything to Ahab that might offend him. He is a picture of a believer who is afraid to make his convictions known. He thus stands in direct contrast to Elijah. Elijah gathers all Israel to Mount Carmel and forces them to a decision (18:21). They must either choose for Baal or for Jehovah, but they cannot continue to hold on to both. Elijah is willing to put God to the test publicly. He gives the prophets of Baal an opportunity to make their god known. When their god fails to answer in the crisis, Elijah calls on God to reveal Himself by fire. The fire falls from heaven and consumes the sacrifice. The prophets of Baal are slain and the rain comes, signifying the end of the drought. 1.3.2.3 The cowardice of the prophet (19) First Kings 19 is a vivid contrast to the preceding events. It portrays Elijah not as a courageous spokesman for God, but as a discouraged and frightened man. It reminds us of James 5:17; "Elijah was a man of like passions with us." Elijah was greatly used of God, but he had his periods of discouragement as well. This was one of them. The cause of his discouragement is directly related to the events of the preceding chapter. The mighty triumph over the gods of Baal sent Ahab running back to Jezebel to explain everything that had happened. Elijah undoubtedly expected a change of heart on Jezebel's part and anticipated her coming to him in deep repentance. He is shocked when she is more bitter toward him than ever and vows to have his life (19:1-2). The brave prophet who had fearlessly defied 450 prophets of Baal now flees at the threat of this woman. Satan uses discouragement as a tool, especially when God does not operate according to our expectations. God had His plan for dealing with Jezebel, but it was not the one Elijah had envisioned. Because the situation does not turn out as he had hoped, he flees in discouragement. The consequences of his discouragement are clear. He runs away from his problem. Failure to face a crisis realistically is often the result of a discouraged heart. Elijah determines to put as much distance as possible between himself and Jezebel. With his flight into the wilderness comes an overwhelming sense of self-pity. He confesses his unworthiness to God and asks God to take his life. Providentially for Elijah, God does not see fit to honor this request. Self-pity is always a dangerous attitude and often comes after a crushing disappointment. It is completely self-centered, however, and makes us unable to cope with our own situation, let alone minister to the needs of others. God's cure for discouragement is also revealed here as we trace God's dealings with the prophet: 1. God first of all supplies his physical needs. He gives Elijah rest (19:5) and food (19:6). Problems often appear out of perspective when we are tired and hungry. 2. Elijah presses on to Mount Horeb. There God meets his spiritual need by giving him a revelation of Himself (19:11-13). A fire, wind, and an earthquake are all spectacular, destructive forces. God is impressing on Elijah that He can work in a spectacular way if He so desires, but often He chooses to work in the still, small way. No one can dictate to God which method He must use. 3. God then reinstructs and reassures Elijah. God reinstructs Elijah by giving him a new commission. He is to return and anoint three people - Hazael, Jehu, and Elisha (19:15-16). Elijah does not realize it, but these are the three men God will use to deal with the wicked house of Ahab (19:17). God reassures Elijah by telling him that there are yet 7,000 in Israel who have not succumbed to Baal worship (19:18). Elijah returns to his ministry a restored man. From this point, however, he retreats into the background and ceases to be the central figure in the narrative. 1.3.2.4 The conflict with Ahab (20-22)
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In chapters 20 through 22, Ahab is the prominent figure. These chapters contain three distinct episodes to show Ahab's disregard for God's will. In each case God clearly reveals to Ahab what he is to do, and in each case Ahab deliberately violates God's instructions. These chapters can be summarized as follows: 1. Ahab and Ben-hadad (20); 2. Ahab and Ben-hadad (21); and 3. Ahab and Micaiah (22). In chapter 20, Ahab defeats Ben-hadad twice in battle. God had instructed him to slay all the enemy, but Ahab, like Saul years before, lets Ben-hadad go free on extremely generous terms. Because of his disobedience God reveals through a prophet that, since he spared Ben-hadad's life, God would require Ahab's in its place. Chapter 21 shows Ahab's selfish desire for material possessions. In spite of his great wealth he covets the vineyard of an Israelite named Naboth. Naboth refuses to sell him the land, since it is in violation of God's laws concerning the land. The words of Naboth in 21:3 are thus a rebuke to the king for disregarding the Mosaic law. Jezebel deliberately plots the death of Naboth and then seizes the property for her husband. Elijah immediately appears and once again pronounces on Ahab the sentence of death. The sentence is executed in the next chapter. Chapter 22 is the last incident in the life of Ahab. He secures the aid of Jehoshaphat, king of Judah, and they make preparations to march on Syria. The 400 prophets of Baal who are employed by Jezebel present a message of optimism, promising Ahab a safe return (22:5-7). Jehoshaphat asks for a message from a prophet of Jehovah, and thus Micaiah is brought forth in spite of Ahab's complaint in verse 8: "I hate him; for he doth not prophesy good concerning me, but evil." Micaiah refuses to bow to political pressure. He refuses to present Ahab with the same message as the prophets of Baal (22:13-14). Micaiah only prophesies the message that God has given him. He announces that Ahab will be killed in battle (22:19-23). Ahab is so incensed at these words that he sends Micaiah back to prison. God has clearly announced Ahab's death sentence for the third time, but Ahab proceeds to battle in disguise (22:30). A random arrow shot by the enemy hits Ahab (v. 34) and brings the life of one of Israel's worst kings to a close. The book of 2 Kings will reveal God's judgment on the rest of the family.
2. SECOND KINGS: ISRAEL DECLINES Second Kings continues the story of the Divided Kingdom. God's longsuffering is tested to the limit, and Israel eventually falls to Assyria. This leaves Judah alone in the latter portion of the book until they are conquered by the Babylonians. While the earthly throne of the kings continues to collapse, God is not without His spokesmen. The prophets continue an active ministry, and so God's voice continues to be heard. Along with Elisha, who continues the ministry of Elijah, most of the writing prophets (IsaiahZephaniah) fall within this period. The book can thus be divided as follows: 1. divided kingdom (1-17); and 2. single kingdom (18-25). Each of the sections ends with a captivity due to the degeneracy of the people.
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2.1 The Divided Kingdom (1-17) The first ten chapters of 2 Kings describe the prophetic ministry of Elisha, emphasizing the many miracles he performed. Chapters 11 through 16 describe the further apostasy of the kings. Chapter 17 gives the consequences of this in the Northern Kingdom - the Assyrian captivity. These chapters can be summarized as follows: 1. the Elisha's ministry (1-10); 2. the degeneracy of the kings of Israel and Judah (11-16); and 3. the Assyrian captivity (17). 2.1.1 The ministry of Elisha (1-10) Chapters one and two discuss the relationship between Elisha and Elijah. Elijah's time of departure has come, but his understudy is prepared to take his place. First Kings 19:19-21 records the call of Elisha. He burned his farming instruments at that time and since then has had ample opportunity to be trained under a great man of God. As Elijah prepares to leave the earthly scene, Elisha insists on being present. As a result the mantle of Elijah falls upon him, and he receives a double portion of Elijah's spirit (2:10-15). Elisha's great desire is that the power of God might be evident in his ministry as it was in the life of his master. The series of miracles that follow reveal that Elisha's request is abundantly answered. The remainder of chapter 2 records two miracles to show that Elijah's spirit has indeed fallen on Elisha. The first is a constructive one. A polluted water supply causes Elisha to cast salt in the spring and heal the water. The second is a destructive one, as he curses a group of boys who jeered at him (2:23-25). Two bears then emerge from the woods, and forty-two of the group lose their lives. This incident has been greatly misunderstood. It seems that Elisha is taking personal vengeance on a group of children for a childish remark they made. Two things need to be pointed out: 1. The first is that the expression "little children" (2:23-24, KJV) should be translated "young men" (See the discussion in the New Scofield Reference Bible, p. 426, note 1. The word is used of Joseph at seventeen years of age in Genesis 37:2). 2. The second is that the words of this group showed disrespect not just for Elisha but for the God he served. The offense is much more serious than it appears on the surface. Chapter 3 relates an incident between Elisha and the Moabites. Jehoram, king of Israel, calls on Jehoshaphat, king of Judah, to aid him in subjecting the Moabites. Together with the king of Edom they plan a surprise attack. Jehoshaphat is concerned about God's will in the matter and once more asks for a word from a prophet of God (cf. 1 Kings 22). Elisha is reluctant to offer any help at all to such an ungodly alliance, but because of the presence of Jehoshaphat he instructs them as to what to do. The Lord supplies water for their armies, and God uses this same thing as a means of subjecting the Moabites. The Moabites look at the water which had flooded the land and think it is blood. Thinking the three kings have fought one another, they attack immediately and are defeated. Chapter four records several incidents that take place between Elisha and individual Israelites. In each case Elisha meets a need in some area of life. The first instance is a desperate financial need. A widow of one of the prophets is threatened with bankruptcy, and her sons have already been sold into slavery. Elisha finds that she has only one vessel of oil left in the home. He instructs her to gather as many empty vessels as she can and promises her that all would be filled. The important aspect of the story is that she is rewarded in proportion to her faith. If she had brought one vessel, only one would have been filled. God rewards us in proportion to what we
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expect of Him. If we expect great things from God, we shall receive great things. The second need is a physical one. A Shunammite woman had provided for Elisha's needs on her own initiative. God thus rewards her with a son. When the son dies due to a stroke, God uses Elisha to restore the child to life. The third instance involves a material need. He cures the poisoned pottage so that the prophets can eat it and also multiplies the barley loaves to provide food for all. Chapters 5 through 8 describe a series of incidents, most of which involve Elisha and the Syrians. The first concerns Naaman, a Syrian commander, who is smitten with leprosy. Naaman goes to Elisha and is instructed to dip in the Jordan and be cleansed. This Naaman at first refuses to do, but at the urging of one of his subordinates he eventually does submit and is cleansed. Several things can be mentioned here: 1. He heard about the possibility of a cure through the testimony of a believer (5:1-3). 2. He was a success in every way but had an incurable disease. 3. His greatest problem was pride. He almost missed God's provision for cleansing because he refused to humble himself. 4. He had his own plan of salvation. He thought that by expensive gifts he could buy the favor of God (5:5-6). 5. He did ultimately submit to God's way and was healed. A second series of incidents (6-8) has to do primarily with Ben-hadad, the Syrian ruler. Second Kings 9-10 describes the events concerning Elisha and Jehu. Elisha is mentioned only incidentally and then no longer occupies a strategic position in the narrative. Elisha fulfills the commission given to Elijah back in 1 Kings 19. He sends one of his prophets to anoint Jehu. Jehu then deals with the house of Ahab. Jezebel is slain in 2 Kings 9 and then Jehu kills all the sons of Ahab in chapter 10. Through trickery he gathers together the worshipers of Baal and slays them all. God thus uses Jehu to rid the land of Baal worship. Jehu's reforms are not complete, however, since he continues the false worship of Jeroboam (10:29). Jehu was obedient but only to a certain point. "Jehu took no heed to walk in the law of Jehovah, the God of Israel, with all his heart: he departed not from the sins of Jeroboam" (10:31). At this point the narrative leaves Elisha and shifts to the kings. We see in Elisha God's man for the hour. Two words characterize his life-power and passion. His power is seen in the many miracles he wrought in behalf of his people. At the same time he was a compassionate man who wept over the plight of his people (cf. 8:11-12). 2.1.2 The degeneracy of the kings (11-16) These chapters trace the line of Israel's and Judah's kings concurrently down through the Assyrian captivity. The reign of each of these kings was studied earlier. However, some general observations can be made here: 1. This period sees the wane of Aram (Syria) as a threat to Israel and the rise of the great nation Assyria. 2. The problem that faces the people in these days is one of foreign policy. It is a question of which nation Israel and Judah should align themselves with. Both kingdoms make treaties that result in disastrous consequences, because they did not heed God's commands in this area.
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3. This period sees the rise of the writing prophets. Men like Amos, Hosea, Micah, and Isaiah minister in this period. 4. Each of these kings is evaluated on the basis of his fidelity to God's word. Just as a president's term of office may be evaluated by the experts after he leaves office, each of these kings receives a divine appraisal. All of Israel's kings receive a failing grade, and very few of the kings of Judah are evaluated highly. 2.1.3 The Assyrian captivity (17) This chapter is the logical consequence of the preceding section. A brief description of the events is given in 17:1-6. In keeping with their policy, Assyria deports the best of the people and repopulates the land with foreigners. It is from this amalgamation of the people left in the land with foreigners that the Samaritans came. The capital city of Samaria had held out for three years but finally surrendered in 722 B.C. More space is given to the cause of the events than to the actual description of the captivity. God wants to emphasize that this event was not just the result of the political situation of the times. It was rather the judgment of God because of Israel's persistent idolatry. 2.2 The Single Kingdom (18-25) After the fall and captivity of Israel, the kingdom of the south (Judah) was left alone to perpetuate a testimony for God. Ahaz, co-regent with Hezekiah over Judah at the time of Israel's fall. The historical setting of the surviving kindgom of Judah is given in below chart: (Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, p. 203, by Irving L. Jensen)
Historical Setting of the Surviving Kingdom of Judah
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The reign of two of Judah's greatest kings, Hezekiah and Josiah, is recorded in these chapters. Between these two godly men are two of the ungodliest kings that ever ruled in Judah: Manasseh and Amon. 2.2.1 Hezekiah (18-20) Hezekiah's life can be summarized as follows: 1. the peril of Hezekiah (18); 2. the prayer of Hezekiah (19); and 3. the prolonging of Hezekiah's life (20). The political threat to Hezekiah and Jerusalem comes as a result of his reforms. In turning his nation back to God Hezekiah decides to throw off the yoke of Assyria. This results eventually in an Assyrian invasion under Sennacherib which is described in 18:13-17. The invasion is accompanied by an attempt to force the inhabitants of Jerusalem into surrender. The Assyrian general, Rabshakeh, begins a tirade in 18:19-37. Notice the following points: 1. He ridicules Israel's dependence on Egypt. Many in the city had felt that a pro-Egyptian policy was the best course of action. He compares Egypt to a "broken reed" that would pierce through a man's hand if he leaned on it. Rabshakeh was telling the truth. At this point in Egypt's history they were in no position to defend Israel against Assyria.
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2. He minimizes their efforts and abilities. He suggests in 18:23 that he would gladly supply them with horses, but they did not even have the riders to put on them. 3. He misinterprets the facts. He suggests that Hezekiah has turned away from God (18:22). He then declares that God has commanded him to come and destroy the city (18:25). 4. He makes promises he has no intention of fulfilling. He portrays a picture of plenty for the ones who would yield to Assyria (18:31ff.), but the promises are empty. These tactics used by Rabshakeh are not unusual. Satan employs them with believers today. Chapter 19 records the prayer of Hezekiah and describes how God can turn trouble into triumph. Hezekiah acknowledges that Israel does not have the strength to cope with the situation. It is like a mother attempting to bear a child by breach birth (19:3) when she does not have the necessary strength. Isaiah responds with a message of comfort. He reassures Hezekiah that God will deliver him. Hezekiah goes to the Temple and spreads the matter before the Lord (19:14). Hezekiah's prayer is answered, and 185,000 Assyrians are smitten by angels. Chapter 20 records the prolonging of Hezekiah's life (Note: Most scholars feel the events of chapter 20 take place before those of chapters 18-29. For further information, please read Section 3, Chapter 8 of the course: Isaiah). His sickness and impending death is announced in 20:1. Hezekiah cannot accept this and pleads with God for a lengthening of his life. God honors the request and grants him fifteen additional years. Many feel that Hezekiah made a mistake here and that he should have accepted the announcement of his death as God's will for him. God answers the prayer regardless and gives Hezekiah a sign. The sundial retreats ten steps as an indication that God was performing a miraculous thing. After his recovery, Hezekiah's sin is recorded in 20:12-15. The king of Babylon sends messengers and a gift to Hezekiah when he hears of his recovery. The king of Babylon was seeking to undermine the political power of Assyria at this time and obviously was seeking to gain the support of Hezekiah. Hezekiah foolishly shows the Babylonian messengers the Temple treasures without realizing that these men might constitute a threat to his kingdom. Isaiah rebukes him and announces that this very nation will someday destroy the Temple and take the very treasures he has shown them. Hezekiah's actions, which demonstrated such great faith in chapters 18 and 19, are thus characterized by great foolishness in chapter 20. 2.2.2 Manasseh and Amon (21) Manasseh left a mark on Israel's history that was impossible to erase. The length of his reign (55 years) and the thoroughness with which he reverted to Canaanite worship left idolatry firmly established in Israel. So far-reaching were the effects of his wickedness that it was impossible to reverse the process. God announces the Babylonian captivity not as a possibility but as an established fact. Verses 16 through 20 show that Manasseh's whole life is characterized by violence. During his long reign he take's the lives of many innocent people. We see in Manasseh a trait that is often manifested. His whole life undoes everything that his godly father had accomplished. His father's righteous acts are more than matched by his son's great wickedness. Amon continues the wicked practices of his father. However, his influence for evil is not nearly as great because his reign is so brief. 2.2.3 Josiah (22-23) The Temple had been neglected and possibly even damaged in the time of Manasseh. Josiah begins a movement to restore Temple worship and in the process the book of the law is found. When the Scriptures are read in Josiah's ears, he is impressed that the nation stands under the judgment of God. He takes immediate measures to restore Judah to her proper relationship with God. One fact can be noted here about the time of this revival. The nation is tottering on the brink of disaster. In less than 25 years it will be subjugated to Babylon. The sentence of judgment has been pronounced already, but this does not stop Josiah. The time is never too dark to have a revival. 2.2.4 Babylonian captivity (24-25)
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The last three kings of Judah prepare the way for the Babylonian captivity. Jehoiakim's reign is described in 24:1-7. The book of Jeremiah sheds considerable light on his reign, since these two men clashed several times as the prophecy of Jeremiah shows. Jeremiah 36 indicates Jehoiakim's utter contempt for the Scriptures. When the scroll of Jeremiah is read in his presence, he cuts it to pieces and throws it into the fire. Jehoiakim is thus a different man from his father Josiah. If his father wanted to model his reign after David, then Jehoiakim's ambition was to be another Solomon. He is a cruel tyrant who feels that the main occupation of a king is to live in luxury. Jehoiakim faces no immediate threat to his throne since Babylon is having its problem with Egypt. Thus, Jehoiakim decides to throw off the Babylonian yoke which leads to a Babylonian invasion. Jehoiakim dies and Jehoiachin takes his place. After reigning three months he is attacked by Nebuchadnezzer, and the eighteen-year-old king is taken captive to Babylon. Zedekiah succeeds him to the throne and inherits this political and spiritual crisis. Zedekiah soon proves himself unequal to the task. He becomes a pawn in the hands of his political advisors, many of whom are advocating seeking help in Egypt. In 586 B.C. the Babylonians break into the city, and Zedekiah is taken in chains to Babylon. 2.3 Summary A summary of the kings of Judah and Israel are shown in below chart: (Source: Exploring the Scriptures, Chicago: Moody Press, 1981 Paperback Edition, pp. 74-75, by John Phillips)
Chart of Kings of Judah and Israel

JUDAH Rehoboam Abijah Good or Years of Bad Reign Bad Bad 17 3 1 Kings 2 Chronicles ISRAEL 12:1 15:1 10:1 13:1 Jeroboam I Nadab Baasha Asa Good 41 15:9 14:1 Elah Zimri Omri Jehoshaphat Good Jehoram Ahaziah (Athaliah) Jehoash (Joash) Good 40 Bad Bad 25 8 1 22:41 22:50 17:1 21:1 Ahab Ahaziah Jehoram Bad Bad Bad Bad Bad Bad Bad Bad Bad 22 2 24 2 (7 days) 12 22 2 12 12:19 15:25 15:27 16:8 16:9 16:17 16:29 22:40 10:2 18:1 Good or Years of Bad Reign 1 Kings 2 Chronicles
2 Kings 22:7 3:1 9:2 22:7
2 Kings 22:1 8:24 11:1 11:4 22:10 23:1
Jehu
Bad
28
Jehoahaz
Bad
17
13:1
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Amaziah
Good
29
14:1
25:1
Jehoash (Joash) Jeroboam II Zechariah
Bad Bad Bad Bad Bad Bod Bad Bad
16 41
13:10 14:16
25:17 -
(6 months) 14:29 (1 month) 15:10 10 2 20 9 15:14 15:22 15:25 15:30 17:1
Uzziah (Azariah)
Good
52
15:1
26:1
Shallum Menahem Pekohiah
Jotham Ahaz Hezekiah Manasseh Amon Josiah Jehoahaz Jehoiakim Jehoiachin Zedekiah BABYLONIAN CAPTIVITY
Good Bad Good Bad Bad Good Bad Bad Bad Bad
16 16 29 55 2 31
15:32 15:38 18:1 21:1 21:19 22:1
27:1 28:1 29:1 33:1 33:21 34:1 36:1 36:4 36:9 36:11 36:13
Pekah Hoshea ASSYRIAN CAPTIVITY
(3 months) 23:31 11 11 23:36 24:17 25:1
(3 months) 24:6
The relationship between the reign of kings and the ministry of prophets are shown in below chart: (Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, pp. 188-189, by Irving L. Jensen)
Chart of Kings and Prophets
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2.4 Conclusion This brings to an end the line of Davidic kings. The monarchy is replaced by foreign domination. In one sense, however, the story is not over. The last paragraph of the book portrays Jehoiachin in Babylon. It is a reminder that although the Davidic throne is no longer occupied in Jerusalem, the Davidic line is still in existence. It continues down through the centuries to Jesus of Nazareth who will someday write the last chapter in the history of the throne of David.
3. 2 CHRONICLES: THE TEMPLE ERECTED AND ABANDONED 3.1 Introduction 3.1.1 Chronicles compared with Kings Chronicles and Kings have much in common, as to content. But the differences are very clear and consistent. The following tabulation shows various contrasts: (Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, p. 209, by Irving L. Jensen)
Contrast between Kings and Chronicles

KINGS
CHRONICLES
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1. prophetic perspective (e.g. judgments) priestly perspective (e.g. hopes) 2. wars very prominent 3. the fortunes of the thrones 4. record of both Israel and Judah 5. morality Temple very prominent continuity of the Davidic line record primarily of Judah redemption
The books of Chronicles are more selective than Kings, illustrated in the fact that the Northern Kingdom of Israel is hardly mentioned. The author makes prominent the unbroken (though at times slender) thread of the covenant promise from the earliest days and through the Davidic dynasty, represented by the house of Judah (cf. 1 Chronicles 28:4). Hence the inclusion of: 1. The genealogies (1 Chronicles 1-9), where the Davidic line, the descendants of Levi and the two tribes of Judah and Benjamin are of chief interest. 2. The high points of Judah's history up to the captivity. 3. The prominent place given to the Temple, priesthood, and other worship items. 3.1.2 Purpose of 2 Chronicles It is important that these people be warned of the tragedy of the first Temple. It would be all too easy to duplicate the same mistakes and invite the same tragedy again. For this reason the author composes a history of the first Temple in these chapters of Chronicles. He follows it from its glorious beginning to its tragic end. It is both a warning and an encouragement. He traces clearly the deterioration of the Temple worship and the disaster to which it led. At the same time he reminds them that God has a divine purpose for the Temple. As these people labor on the second Temple back in Jerusalem in 536-520 B.C., they are to take these lessons from history seriously. The book can be divided into two main parts: 1. the temple is dedicated (1-9); and 2. the temple deteriorates (10-36). 3.2 The Temple Is Dedicated (1-9) These opening chapters describe the activities of Solomon from the vantage point of the Temple. The story centers about two night visions Solomon receives. The first is in Gibeon before the Temple is built; the second is at Jerusalem after its completion. 1-6 BEFORE THE TEMPLE IS BUILT AT GIBEON 7-9 AFTER THE TEMPLE IS BUILT AT JERUSALEM
THE VISION (1) THE RESULTS (2-6) THE VISION (7) THE RESULTS (8-9) Solomon's story here is incidental to the Temple. He is given great wisdom in chapter 1 and thus is able to construct and dedicate the Temple in chapters 2 through 6. The second vision takes place in the completed Temple. God's words are both a warning and a promise to Solomon. The instructions of 7:14 are often used as a text for revival:
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"If my people, who are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways; then will I hear from heaven, and will forgive their sin, and will heal their land." The remainder of the book shows that these words were not generally heeded. Chapters 8 and 9 describe some of the wealth of Solomon that led to his downfall. 3.3 The Temple Deteriorates (10-36) The book now traces the history of Judah through the Divided and Single Kingdoms. A few comments need to be made concerning four of the more significant kings. 3.3.1 Asa (14-16) The record of Asa's reign can be summarized in the following way: 14 DEPENDING ON GOD 15 16 DEPENDING ON OTHERS
HIS ACHIEVEMENTS HIS ENCOURAGEMENT HIS EVIL WAYS
Two incidents are recorded in chapter 14 which demonstrate Asa's dependence on God. The first is related to the Temple. Peaceful conditions enable him to concentrate on sweeping religious reforms. He removes the foreign altars and high places and brings Israel back to the Temple. He is then attacked by the Ethiopians. Asa's prayer is recorded in verse 11 and constitutes the second instance where he depends on God's power. He is encouraged in chapter 15 by the word of the prophet. The promise of verse 7 is especially appropriate: "But be ye strong, and let not your hands be slack; for your work shall be rewarded." Asa's life soon deteriorates, however, and chapter 16 records three crucial mistakes he makes: 1. The first is an alliance with Ben-hadad, king of Syria. Asa had been threatened by Baasha, king of the Northern Kingdom. He chooses to trust in Syria rather than God. 2. When he is rebuked by the prophet Hanani, Asa makes his second mistake and throws Hanani in prison. 3. The third mistake concerns a sickness Asa contracts late in life. He seeks the physicians rather than the Lord and so he dies (15:12-13). Asa, who was so dependent on God earlier, ends his life depending on everyone else but Jehovah. 3.3.2 Jehoshaphat (17-20) Jehoshaphat's name was mentioned in 1 Kings, but he is described there only in relation to Ahab. Since the author of Chronicles is tracing the history of Judah, Jehoshaphat's reign is given more prominence here. It can be summarized as follows: 1. his initial obedience (17); 2. his ungodly alliance (18-19); and
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3. his ultimate victory (20). Jehoshaphat's early reign is summarized in 17:6: "His heart was lifted up in the ways of Jehovah: and furthermore he took away the high places and the Asherim out of Judah." The king also sees the necessity of instructing his people in the Scriptures. He sends leaders throughout his realm to teach the Word of God (17:7-9). His ungodly alliance is described in chapters 18 and 19. We have seen this same episode in 1 Kings 22. Jehoshaphat feels that the strength of the Omride dynasty in the north is too strong to oppose, so he agrees to accompany Ahab in his battle against Syria. When he returns home he is rebuked by a prophet named Jehu: "Shouldest thou help the wicked, and love them that hate Jehovah?" (19:2). Jehoshaphat (unlike his father Asa) accepts the prophetic rebuke as the rest of his reign demonstrates. Chapter 20 describes a final battle in Jehoshaphat's life. The prayer of the king in 20:5-12 and the attitude of the people demonstrate they were depending on God in an unusual way. God thus gives victory in battle and rest for the land. 3.3.3 Uzziah (26) Because of the significance of Uzziah to the prophecy of Isaiah, special mention should be made of his reign. It is in the year king Uzziah died that Isaiah received his prophetic call (Isaiah 6:1). Uzziah's reign is a long and prosperous one. After years of faithful service Uzziah makes a costly mistake. Intruding into the priest's office, he goes into the Temple to burn incense. Because of his violation of the rules of Temple worship, he is smitten with leprosy and dies. These events became common knowledge to Isaiah and had a profound effect upon him as he began his prophetic ministry. 3.3.4 Ahaz (28) Ahaz likewise is mentioned in Isaiah, and much of Isaiah's ministry takes place during his reign. Ahaz consistently provokes Jehovah by his ungodly acts. He inherits a complicated political situation and proves that he is not equal to the task. Isaiah 7:1-9 should be read in connection with these events. Ahaz had been attacked by the Northern Kingdom and Syria together. In Isaiah 7, God, through Isaiah, admonishes him to simply trust God. This advice is too simple for Ahaz, and he calls to Assyria for help. The Assyrians respond to his plea, but Ahaz has now involved Judah in a compromising alliance. After the death of Ahaz, his successor, Hezekiah, throws off this Assyrian yoke as we have already seen in 2 Kings. 3.3.5 Babylonian Captivity (36) This book, like 2 Kings, ends with the destruction of the Temple. Chapter 36:21 gives an interesting comment on the disaster. The people of Judah were removed from their land because they failed to observe God's laws for the sabbatical year. The people would not obey this command willingly. God, of necessity, allows a disaster to bring rest to the land and fulfill this command. 3.4 Conclusion The book of 2 Chronicles reveals an ever-present danger-that of ritualism without righteousness. The people of Judah had not apostatized in the same manner the Northern Kingdom had. They had their Temple; they performed their religious duties. But the problem is obvious. These ceremonies had become a mere ritual. The observance of God's Word in the practical affairs of everyday life was absent; thus God brought judgment. It is a warning to any nation that the true worth of its religious life is not to be gauged merely by outward religious observances. If the religious life of a nation does not affect the behavior of the worshiper, judgment is the result.
4. REFERENCES AND RECOMMENDATION FOR FURTHER STUDY

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1. Chronological and Background Charts of the Old Testament, Zondervan Publishing House: Grand Rapids, 1994 Revised and Expanded Edition, by John H. Walton. 2. Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, by Irving L. Jensen. 3. Exploring the Scriptures, Chicago: Moody Press, 1981 Paperback Edition, by John Phillips.
Return to Table of Contents Go to Chapter Eight
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Chapter Eight - Ezra Through Esther - Restoration and Preservation

@ As a result of this chapter, you should be able to: 1. 2. 3. 4. describe the rebuilding of the Temple; describe the rebuilding of the walls of Jerusalem; summarize the restoration of the Jews to Israel; and explain the significance of the book of Esther.
This chapter is divided into the following three major parts: 1. Ezra: rebuilding the temple; 2. Nehemiah: rebuilding the walls; and 3. Esther: God's providence and protection. Ezra, Nehemiah and Esther are the last three books classified under the historical section of our English Old Testament. The first two report the fulfillment of the earlier prophecies that after seventy years of captivity God would gather His people and bring them back to the land of Canaan (e.g. Jeremiah 29:10-14). Thus, the historical portion of the Old Testament ends on a bright note. @ 1. EZRA: REBUILDING THE TEMPLE 1.1 Introduction 1.1.1 Author and date The name Ezra is an Aramaic form of the Hebrew 'ezer' means "help." The book was undoubtedly written by Ezra, as the use of the first person in chapters 7-10 indicates. If he also wrote 1 and 2 Chronicles, which is very possible, then we have in these three books a continuous historical record by the one author. Archaeological findings showed that Artaxerxes I Longimanus reigned from 464 to 423 B.C. On the assumption that Artaxerxes in Ezra 7:1 was Artaxerxes I Longimanus, Ezra's arrival at Jerusalem must have occurred in 458 B.C. (the seventh year of the king, Ezra 7:8). Ezra may have written this book at about 450 B.C., soon after he arrived in Jerusalem (458 B.C.). Therefore, this book covers a period from approximately 538 B.C. to 458 B.C. Ezra has always been considered a key figure in Jewish history. Just as Moses led Israel from Egypt to Canaan, Ezra led the Jews from Babylon to the land of their fathers. He ministered to his fellow Jews in captivity, and he led a group of them back to Jerusalem in 458 B.C. When Nehemiah arrived in Jerusalem 13 years later, Ezra helped him in ministering to the people about spiritual matters (cf. Nehemiah 8:9). Ezra is referred to in the Bible as a priest and scribe (Ezra 7:6, 21). One of his key ministries was to revive the people's interest in the Scriptures. Some believe that Ezra
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was the author of Psalm 119, the great "Word" psalm. In any case, he loved the Word and loved to teach it. Hebrew tradition says that Ezra served in Babylon as a high priest, that he originated the Jewish synagogue form of worship, and collected the Old Testament books into a unit. Read Ezra 7:1-5 and observe that Ezra was a descendant of Aaron, the high priest of Moses' day. 1.1.2 The place of Ezra, Nehemiah and Esther in the Old Testament Canon In the Hebrew Bible (Masoretic Text) Ezra-Nehemiah is a single work. But in the Septuagint (LXX), Latin Vulgate (ca. AD 400) and our English Bible it has been divided into two separate works. Ezra was originally attached to Nehemiah and both constituted one book. The contents form a fitting sequel to Chronicles, which shows the disaster that resulted because of the abuse of Solomon's Temple. Note the location of Ezra, Nehemiah and Esther in the Old Testament canon. Chronologically, the group is correctly located in our Bible, because here are recorded the last events of Old Testament history (i.e. up to about 425 B.C.). But the historical setting of these books is often obscured in the mind of the Bible reader, because the books that follow them (poetical and prophetical books) in our present Bible arrangement actually revert back in time. Below chart shows the chronological setting of these last three historical books: (Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, p. 218, by Irving L. Jensen)
Location of Ezra, Nehemiah and Esther in the Old Testament Canon
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1.1.3 The historical setting of the books of Ezra, Nehemiah and Esther The historical setting of the books of Ezra, Nehemiah and Esther among the Old Testament books that describe Israel's history is illustrated in below chart: (Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, pp. 220-221, by Irving L. Jensen)
Historical Setting of the Books of Ezra, Nehemiah and Esther in Israel's History
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The historical setting of the book of Ezra is illustrated in below chart: (Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, pp. 228, by Irving L. Jensen)
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Historical Setting of the Book of Ezra
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1.1.4 The geographical setting of the books of Ezra, Nehemiah and Esther The geographical setting of the books of Ezra, Nehemiah and Esther are shown in below maps: (Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, pp. 224, 226, by Irving L. Jensen)
Geography of Ezra, Nehemiah and Esther - Showing Route of Returning Exiles
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Post-Exilic Palestine
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1.1.5 Significance of the book of Ezra Ezra is a book of restoration. It describes two mass migrations of the Israelites back to the land, the first under the leadership of Zerubbabel and the second guided by Ezra. We see these people starting to rebuild on the very site where they had failed publicly seventy years before. Despite opposition and lengthy delays they finish their Godhttp://home.hkstar.com/~johnfok1/OldTestamentSurvey/8.htm (8 of 24) [28/07/2004 12:00:35 a.m.]
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ordained project, the building of the Temple. The book thus describes principles that apply to restoration of any kind. Ezra is a fulfillment of a prophecy made by Jeremiah several years before the captivity. In Jeremiah 18:1-4, the prophet is led to the house of the potter. Peering through the doorway, he sees the potter fashioning a vessel. The vessel is marred and broken in the potter's hand, and so he begins to remake it. The activity of the potter is a picture of how God deals with Israel. Israel is the vessel in the hands of a sovereign Potter, As God fashioned Israel, He found it necessary to break her (by the captivity). The process of remaking the vessel is precisely what is described in Ezra. Through the activity of the people who returned, God is refashioning the vessel. 1.1.6 The return of the remnant The captivity of Judah took place in three stages: 1. In 605 B.C., Nebuchadnezzar first invaded the land and took away Jehoiakim and the leading nobles including Daniel. 2. In 597 B.C., a second Babylonian invasion took place, and King Jehoiachin was carried away into captivity together with most of the people of importance including Ezekiel and the ancestors of Mordecai. 3. In 586 B.C., the final destruction of Jerusalem took place. Zedekiah, the king of Judah, breaking his oath of allegiance to Nebuchadnezzar, had entered into an alliance with Egypt to throw off the Babylonian yoke. The Babylonians besieged Jerusalem and terrible scenes took place. At last the city was sacked, the temple burned, and the final deportation effected. The land began to make up for its neglected Sabbaths. The deportations took place in three stages. The return of the remnant at the end of the captivity had a threefold movement to it as well: 1. In the year 538 B.C., Cyrus the Persian issued the decree which gave the Jews liberty to return to Jerusalem and rebuild the temple. Led by Zerubbabel, a small group responded and returned in 536 B.C. 2. In 458 B.C., a further group returned under the leadership of Ezra. This return was a whole generation later than the first. 3. In the year 445 B.C., Nehemiah, a high official in the Persian court, was given permission to return to rebuild the walls of Jerusalem. Before looking at the books which deal with the return of the remnant it will be helpful to see the entire period as a whole. 1.1.6.1 The 1st return led by Zerubbabel in 536 B.C. Cyrus the Great entered Babylon on October 29, 539 B.C. Following his policy of state, he encouraged the Jews to return to Palestine and rebuild their temple (2 Chronicles 36:22-23; Ezra 1:1-4). The first movement back to the homeland was led by Zerubbabel, the son of Shealtiel. As the firstborn of the exiled king Jehoiachin, Zerubbabel gives us an important Messianic link between David and Joseph (Matthew 1). In the year 538 B.C., Cyrus the Persian issued the decree which gave the Jews liberty to return to Jerusalem and rebuild the temple. Zerubbabel's contingent, returned in 536 B.C. Included among the pioneers were Joshua the high priest and a goodly number of the priests, Levites and heads of the tribes of Judah and Benjamin. Their first concern was to build an altar to the Lord on its old site and to restore the daily sacrifices (Ezra 2:1-3:3). Next they laid the foundations of the new temple in April or May 536 B.C. This work was helped by financial aid given by the Persian king. There was great rejoicing as the foundations of the temple were laid although some of the older ones wept at the vanished glory of Solomon's temple (Ezekiel 3:8-13).
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Work on the temple had not proceeded far before the Samaritans asked to have a share in the work. They were refused and henceforth did everything in their power to hinder and harrass the builders. In their spite the Samaritans hired lawyers to misrepresent the Jews at the Persian court. This resulted in a halt to the work so that no further progress was made during the remainder of the reign of Cyrus nor during the reigns of Cambyses and Smerdis (Ezra 4:1-24). On August 29, 520 B.C. Haggai began to exhort the Jews to resume work on the temple. His ministry was so effective that the Jews, under Zerubbabel and Joshua, began to work again on the temple. At this time, too, Zechariah began his ministry. As the work on the temple proceeded Tattenai, a Persian governor, wrote to Darius I to challenge it. Darius made a search of the state records and found the decree of Cyrus in the library at Ecbatana and at once ordered the governor Tattenai to help the Jews in every way and to give them financial support. In 519 B.C. Joshua the high priest was crowned by the prophet Zechariah in a highly symbolic ceremony looking forward to the day when the Messiah would unite the offices of priest and king in His own person (Zechariah 6:9-15). In 518 B.C. a delegation of Jews came down from Bethel to Jerusalem to ask the priests and prophets if it was needful to continue mourning and fasting over the destruction of Jerusalem. This became the occasion for an important message from the Lord through Zechariah (7-8). Work on the temple had now advanced to its completion and it was dedicated with much rejoicing in 516 B.C. in the sixth year of Darius. From the time the temple was finished in 516 B.C. until the time Ezra appears in 458 B.C. some 58 years elapsed. The long and prosperous reign of the mighty Darius I Hystapses had come to an end. He had ruled the mightiest empire the world had ever seen from the Grecian Archipeligo in the west to Persia in the east. It comprised some two million square miles, Judah being an insignificant province. Darius died in 486 B.C. and was followed on the throne by Xerxes, the king who deposed Vashti and then in the year 478 B.C. married Esther. In 464 B.C. Xerxes was succeeded by Artaxerxes I in whose reign Ezra and Nehemiah led more Jewish colonists back to the land of their fathers. 1.1.6.2 The 2nd return led by Ezra in 458 B.C. In 458 B.C. Ezra, under mandate from Artaxerxes, led the second group of exiles back. It should be remembered that since the book of Ezra describes both the return under Zerubbabel (chapters 1-6) and the return under Ezra (chapters 7-10) a period of 58 years divides the two sections of the book. 1.1.6.3 The 3rd return led by Nehemiah in 445 B.C. Twelve years after Ezra's expedition, Nehemiah was also given permission by Artaxerxes to go to Jerusalem. His commission, in 445 B.C. was to rebuild the walls of Jerusalem. He was given a cavalry escort for the journey and letters of introduction to the various Persian governors along the way. He was also appointed governor of Judea. He arrived in Jerusalem in 444 B.C. in the twentieth year of Artaxerxes' reign (Nehemiah 2:1) and threw himself into the work with tireless energy. Despite the discouragements that faced him and the determined opposition of his enemies he was able to complete his monumental task in Just 52 days (Nehemiah 6:15). The wall being built, attention was next given to the instruction of the people and a great religious revival followed. After governing Jerusalem for 12 years, Nehemiah returned to Persia about the year 433 B.C. Later he asked for a further leave of absence (Nehemiah 13:6) and returned to Jerusalem where he seems to have ended his days. 1.1.7 Outline of Ezra
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The contents of the book can be divided on the basis of the two returns: 1-6 RETURN UNDER ZERUBBABEL THE BUILDING EMPHASIZED 7 - 10 RETURN UNDER EZRA THE BOOK EMPHASIZED
Chapters 1-6 emphasize the building of the Temple, while chapters 7-10 emphasize Ezra's use of the Word of God. These two emphases need to be given their proper place. Both activity and instruction are part of God's program for His people. Activity without instruction leads to superficiality. Instruction alone tends to produce spiritual atrophy. The book of Ezra puts both in proper balance. 1.2 The Return under Zerubbabel (1-6) These chapters can be summarized as follows: The Return The Registration The Rebuilding 1.2.1 The return to the land (1) The return to the land is facilitated by two acts of God: 1. God stirs up the spirit of Cyrus (1:1). He works in the heart of this heathen king so that he issues a proclamation which allows the Jews to return. God's work often involves relationships with unsaved people. Churches must buy real estate, and missionaries grapple with foreign governments. Students sometimes find unsympathetic parents blocking the way to Christian service. God is able to move the hearts of these people just as He did with Cyrus. 2. The second work God performs is to stir up the hearts of His own children (1:5). He puts a desire in their hearts to make this long and dangerous trip to the place of blessing, the land. 1.2.2 The registration of the people (2) God includes a list of those who left Babylon and made the costly trip hack to Jerusalem. We are told in 2:64-65 that about 50,000 made the trip. This was only a small percentage of the total group who were residing in Babylon. Most had settled down in Babylon and felt little or no allegiance to Palestine. They were not willing to pay the price of such a move. This group of returning exiles not only gave of themselves, but gave of their substance as well. They "offered willingly" (2:68) and contributed "after their ability" (2:69), This behavior is often the case. Those who give sacrificially to God's work are usually the ones who are personally involved and totally committed to God's service. 1.2.3 The rebuilding of the Temple (3-6)
1 2 3-6
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The work on the Temple begins when the exiles reach Jerusalem. The opposition is intense and causes the project to come to a halt at the end of chapter 4. The work is begun again 16 years later in chapters 5 and 6. 3 BUILDING STARTS 4 BATTLE STARTS OVERCOME 5-6 BARRIERS
BUILDING STOPS FOR 16 YEARS
Chapter 3 records the inception of the building project. An altar is erected first, showing that the spiritual aspects of the project were more important to the people than the material. The foundation for the Temple is laid several months later. Some who had known the grandeur of Solomon's Temple years before wept when they saw how small this Temple would be by comparison. The scene is a mixture of weeping and rejoicing (3:13). Although they were back in the place of God's blessing, something had been lost through disobedience. We inevitably forfeit a measure of God's blessing when we are out of God's will. The opposition is organized as soon as the building begins. Two primary methods are employed in chapter 4 to bring the work to a halt: 1. The first is an unequal union (4:1-6). The request of the adversaries is recorded in 4:2: "Let us build with you; for we seek your God, as ye do." The reply of Zerubbabel is "Ye have nothing to do with us in building a house unto our God." The leaders wisely saw the dangers involved in entering into such a union. The people of the land had no real appreciation for the spiritual factors involved in the project. Such a union could only hinder the work. 2. The second means of opposition is unjust criticism (4:7-24). The copy of a letter sent to Artaxerxes is recorded in 4:11-16 (Note: It should be noted that this letter belongs to a later period since Artaxerxes' dates are 464-423 B.C.. The choice of this particular letter is designed to show that the opposition continued for a long period of time.). An examination of the contents reveals that the people of the land misjudged the Jews' motives. The reason stated for the building of the Temple is that the Jews were looking for a reason to cease payment of taxes to Persia (4:13). This of course is untrue. The letter also misrepresents their actions. Great stress is laid on the fact that the Jews were intending to rebel. If they were allowed to continue they undoubtedly would rebel against Persia, the opposition said. This again is an untruthful accusation. Pressures are then applied, and the work of God ceases until the reign of Darius. Sixteen years elapse between the end of chapter 4 and the beginning of chapter 5. Through the ministry of the prophets Haggai and Zechariah (5:1) the work begins again. It is difficult to start anything once it has been stopped. The prophets are equal to the task, however, and this time the people refuse to be turned aside. The work is challenged afresh, but now the threats of the adversary are to no avail. The Temple is finished (6:14) and dedicated by the people in an impressive ceremony. An unfinished project is always a poor testimony to God's work. This project remained idle for 16 years but now was completed in 5 years. If you read the short prophecy of Haggai, you will see why. Haggai does not spare the people as he rebukes them for laziness and indifference. The people responded to these messages and accepted their responsibility. 1.3 The Return Under Ezra (7-10) About 58 years have elapsed between chapters 6 and 7. The year is 458 B.C., and Ezra returns to Jerusalem with a letter of commendation from the Persian king, Artaxerxes. The chapters contain the following: 7 PREPARATION OF EZRA 8 LIBERATION OF THE JEWS 9 - 10 SEPARATION OF THE PEOPLE
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1.3.1 Preparation of Ezra (7) Chapter 7 describes the spiritual qualifications of Ezra and shows that he is well qualified for the task of instructing the people in the Word of God. Several factors can be mentioned here: 1. He was skillful in his use of the Scriptures. The word "ready" in verse 6 carries the meaning of skillful or adept (cf. Psalm 45:1). He was a man who knew how to use the Word properly. 2. The Word of God affected him before he communicated it to others. Notice the progression in verse 10. Ezra set his heart first to seek God's law, then to do it, and finally to teach it. Ezra understood the Word and put it to use in his own life. Only then did he share it with the people. 3. His interest in the Word was more than professional. Ezra was a scribe (7:6, 11, 12, 21) and also a priest. It was therefore his responsibility to be involved with the Scriptures. With Ezra it was not mechanical but personal. 4. Because he was grounded in the Word, he was guided by the Word. He speaks of "the good hand of God" upon him (7:6, 9, 28; 8:22). A man like Ezra who lives his life on the basis of the Word will recognize the hand of God in the everyday circumstances of life. 1.3.2 The liberation of the Jews (8) This chapter contains a list of those who returned with Ezra. As he makes the journey to Jerusalem, he refuses to ask for help (8:21-23). He has already told the king that he was depending on God for the journey and thus felt it would be inconsistent to ask him for protection. The group commit themselves to God and make the dangerous trip successfully. 1.3.3 The separation of the people (9-10) When Ezra reaches Jerusalem he is faced with a spiritual problem of mammoth proportions. The problem, that of intermarriage with the heathen, is described in chapter 9 and dealt with in chapter 10. Ezra's reaction is depicted in chapter 9. We see his anxiety (9:3-4). He sits in silence, profoundly disturbed over this turn of events. It is not often that believers become this disturbed over sin. Then, there is his identification with his people (9:6-7). He includes himself in this confession and shares the responsibility for what has happened. Finally, we see his honesty (9:10). Ezra offers no excuses or alibis for what has transpired. He states that he does not know what to say, especially since this problem has occurred before. Chapter 10 describes how Ezra deals with the sin. You will notice that although Ezra is emotionally moved, he does more than weep about the problem. In this final chapter of the book, definite steps are taken. Those who had married foreign wives are instructed to send them hack to their own nations (10:11). This action undoubtedly caused great hardships, especially in families with children. Sin often places a person in a situation where he is confronted with two had choices. People will be hurt regardless of which decision is made. We can only take the lesser of the two evils. The book ends with a list of the offenders, which includes both priests and laity. The book that started with the registration of the faithful ends with the registration of the unfaithful. 1.4 Conclusion
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The events of Ezra reveal great spiritual victories, but we are left with a reminder that sin is ever with us. God's work is never without its problems. We can only react as Ezra did - deal with the sin and go on. The book also reveals several other spiritual lessons: 1. God uses both saved and unsaved to accomplish His purpose. His instruments are found both inside and outside His family. He used Cyrus along with Zerubbabel, Artaxerxes, as well as Ezra. 2. God is willing to give His people a second chance when they fail Him. God brings them back to the land. He protects and provides for them, making it possible to begin again on the same site where they failed Him. 3. A true spiritual leader is one of purpose (7:10) and prayer (9). He does not hesitate to identify himself with his people and takes drastic steps to deal with sin. @ 2. NEHEMIAH: REBUILDING THE WALLS 2.1 Introduction 2.1.1 Author and date The name Nehemiah, Hebrew 'Nehem-Yah' means "The Comfort of Yahweh." Nehemiah, as was mentioned in the previous lesson, originally was part of Ezra. It is a continuation of the history of Israel after the exile and covers events from 444-420 B.C. Nehemiah's home was a godly one. At a young age he was appointed to the responsible office of being cupbearer to King Artaxerxes. This was the contact that God used later to secure imperial permission for the return to Jerusalem of the third contingent of exiles, namely, Nehemiah and his project crew. (Note: The position of cupbearer in the ancient world was more than that of just an average slave. Such a person was usually highly trustworthy and given great responsibilities.) Nehemiah was truly a man of God, filled with the Spirit. He had a sensitive ear to God's voice concerning even the details of the work he was doing (2:12; 7:5). Prayer was a natural and essential part of his life. He knew what work was, and he worked and inspired others to do so. When opposition arose from the enemy, he stood strong and tall. He was alert also to the subversive plots of false brethren within the Jewish commonwealth. And when some of his own people came discouraged, he turned their eyes to the help of God, and found a ready response. Leader, worker, soldier, servant of God - this was Nehemiah. 2.1.2 Purposes The book of Nehemiah seeks to show how God favored His people, so recently exiled, by strengthening their roots in the homeland of Judah in the face of all kinds of opposition. Specifically, the book shows how the broken-down walls of Jerusalem and the failing faith of the Jews were restored, through: 1. the competent leadership of Nehemiah, a man of prayer and faith; and
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2. through a host of Jewish brethren, who responded to the divine challenge to rise and build. 2.1.3 Historical background There is a period of 12 years after the book of Ezra closes (457 B.C.) before the book of Nehemiah begins its story (cf. Ezra 7:8; 10:16-17; and Nehemiah 1:1; 2:1). The Nehemiah records events of the next 25 years (444 - 420 B.C.). It must have been a heartwarming experience for Ezra when he learned that such a zealous believer as Nehemiah had arrived in Jerusalem with a new contingent of Jewish exiles. While Nehemiah served as governor of Judah, Ezra was still ministering to the spiritual needs of the Jews there. Ezra plays an important part in chapters 8 and 12 of Nehemiah. Nehemiah also counted on the spiritual services of the prophet Malachi during those last years of Old Testament history. Many of the evils denounced in the book of Malachi are part of the historical record of the book of Nehemiah. 2.1.4 Building projects Whereas Ezra is concerned with the rebuilding of the Temple, Nehemiah gives a detailed account of the rebuilding of the walls. Since his stay in Jerusalem was a temporary one, it was necessary for him to accomplish his task in record time. The opening chapters describe his trip to Jerusalem. Once the building project is begun, he refuses to be discouraged, distracted, or delayed. The walls are completed in chapter 6, and the people are then instructed in the Word. Nehemiah returns to Persia, but, in chapter 13, he revisits Jerusalem after a long absence to assess the spiritual condition of the people. The book thus falls into three parts: 1-7 RECONSTRUCTION OF THE WALLS 8-9 10 - 13
REINSTRUCTION OF THE REPOPULATION OF THE PEOPLE CITIES
In comparing Nehemiah with the opening chapters of Ezra, a similar pattern may be noted. There is a mass return from Persia due to the permission of the Persian king. The work is begun, opposed, and finally completed. 2.2 Reconstruction of the Walls (1-7) This section may be sub-divided into three parts: 1-3 4-6 7
PREPARATIONS PROBLEMS COMPLETION 2.2.1 Preparation for the work (1-3)
The opening chapters of this book reveal some valuable lessons in spiritual leadership and administration. Nehemiah was a man who had clearly defined goals. He was able to attain these goals because he involved others in his project. Chapters 1-3 reveal two sides to the success story. The first was prayer, which shows his relationship to
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God. The second was planning, which demonstrates his ability to work with men.
2-3
HE PRAYS PROPERLY HE PLANS PROPERLY Prayer without plans creates a pseudo-spiritual approach to God's work where little of a tangible nature is accomplished. On the other hand, planning without prayer produces a mechanical situation where results are man-made and of no spiritual value. The first step obviously precedes the second. Our prayers in God's presence will result in properly made plans. Chapter 1 reveals a pattern that serves well for any work God is seeking to establish. Nehemiah's involvement begins with seeking information (1:1-3). Some of the Jews return from Jerusalem, and Nehemiah asks them about the status of the work. He receives an account of how the walls are broken down, much of the city still lies in ruins, and the people of God are enduring great persecution. This news disturbs Nehemiah greatly, and he becomes burdened about the condition of God's work (1:4). This in turn leads Nehemiah to earnest prayer (1:5-11). Several characteristics of Nehemiah's prayer are worthy of note: 1. His prayer involves both compassion and confession. Nehemiah weeps (1:4) hut he does more than this. He involves himself in earnest intercession for himself and his people. 2. He bases his request on the promises of God (1:8-9). He reminds God of His promise of judgment but also of His promise of restoration. He is conscious that these are God's people and this is God's work (1:10). 3. He is willing to be personally involved in the answer to his prayer. He asks God for favor in the eyes of the king. He is thus willing to relinquish a favored position if God sees fit to use him. Often we expect God to work in our behalf, but we are unwilling for God to use us in the process. This was not the case with Nehemiah. Thus, the pattern here is as follows:
INFORMATION -> BURDEN -> INTERCESSION

Many believers are not burdened to pray because they do not expose themselves to information concerning the conditions of God's work today. We need to ask God to open our eyes concerning the real needs of the world. Only then will we be motivated to do anything about it. In 2:1-8, Nehemiah's prayer is answered. Four months have passed since chapter 1, but Nehemiah has not forgotten the project that burdened him at that time. There had been no encouragement that God was going to answer, but Nehemiah continued to pray. When the king questions him concerning his sad countenance, he realizes this is the opening he has been seeking. He responds to the king's question with tact and yet with boldness. The king grants him a leave of absence, and Nehemiah makes preparations to leave. In verse 8, he attributes this turn of circumstances not to the hand of the king, but to the hand of God. We need to learn how to pray fervently as Nehemiah did and to recognize the answers when they come, even if it be through an unexpected source. Nehemiah was not only a man of great spiritual stature hut he had gifts of administration as well. Nehemiah comes to Jerusalem and the administrative procedures now begin. Nehemiah's methodology in the section that follows can be summarized in this way:
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Investigation Co-operation Determination Distribution 2.2.1.1 Investigation
2:9-16 2:17-18 2:19-20 3:1-32
Before Nehemiah makes any definite plans he takes a trip by night around the city, This enables him to ascertain the work that needs to be done and to see the project as a whole. Once he has a picture of where he is headed he can plan the individual details. This paragraph emphasizes the importance of tangible goals. We make little progress when we do not know what we are really seeking to achieve. Where are we going? This is a valid question for any Christian or Christian organization. Only when we answer this can we decide how we will get there. 2.2.1.2 Cooperation Once Nehemiah determines where he is going he shares his burden with others. He gives a realistic appraisal of the tremendous task ahead of them. He does not minimize the fact that Jerusalem is in need of repair (2:17). His presentation is a positive one, however. He challenges the people regarding future opportunities rather than chastising them for past failures. He shares God's blessing in past circumstances and tells how the good hand of God has been upon him (2:18). The leaders catch Nehemiah's vision and reply, "Let us rise up and build." The burden that had previously been Nehemiah's alone is now shared by all the leaders. 2.2.1.3 Determination The enemies in the land ridicule the plans of this group. Nehemiah refuges to be discouraged because he is certain this project is the will of God, and God will, therefore, prosper them. 2.2.1.4 Distribution Chapter 3 shows how Nehemiah organizes the work force so that the work is evenly distributed. A detailed list is given of the individuals working on the wall and the nature of their work. This chapter tells us that God is interested in the workman as well as the work he does. 2.2.2 Problems in the work (4-6) The work encounters great opposition as soon as it begins. The opposition comes from an outside source and then moves to the inside. Then the opposition moves to an outside source once more.
4:1-9
4:10-5:19
6:1-19
OUTSIDE OPPOSITION INSIDE OPPOSITION OUTSIDE OPPOSITION 2.2.2.1 Outside opposition

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The people of the land intensify their attack on Nehemiah as soon as the work gets underway. They use ridicule as a tool to discourage the people. They minimize their efforts and emphasize the impossibility of their task. Nehemiah meets this attack with prayer and persistence. The prayer is recorded in 4:4-5. The eagerness and persistence is seen in 4:6. The people have a mind to work. 2.2.2.2 Inside opposition Beginning in 4:10, the attention shifts to the inside and the attitude of the people themselves. Two attitudes are portrayed that present a threat to the work. The first is discouragement. Some of the people begin to take seriously the accusations of the enemy. Verses 10 and 11 show what they were thinking: 1. there was too much to do; and 2. their enemies were right. Nehemiah is equal to the challenge. He gives them a fresh word of encouragement (4:l4) and he redoubles the effort (4:15-23). The people work with instruments in both hands. In one hand they hold swords in case a battle was necessary. In the other hand they have trowels to continue the building. These workmen took necessary precautions for defense, but they were interested in construction as well. The Christian faith requires both. There is a place for defense against the enemies of the gospel, but God also expects us to be builders and achieve some positive contributions. The second negative attitude is selfishness. In chapter 5, Nehemiah discovers that many of the Israelites were charging their fellow workers unreasonable interest rates. A large number had mortgaged all their possessions and were poverty-stricken. Nehemiah gathers these lenders together and berates them for their selfish attitude. They were more concerned with making money than they were with the will of God. Nehemiah reminds them that the unsaved are observing their actions and that their testimony is at stake. The leaders accept the rebuke and restore the mortgaged land. In 5:14-19, Nehemiah uses himself as an example of unselfishness. Other leaders before him had taken money and goods from the people. Nehemiah had refused to do this because of "the fear of God" (5:15). It was not because he did not have the right, but he willingly relinquished his rights in order to further God's work. Paul develops this same principle in 1 Corinthians 9. Nehemiah, knew that God would reward him and meet his needs in another way (5:19). Nehemiah is not trying to magnify himself here. He is simply pointing out that he does not expect his people to do something he would not do himself. 2.2.2.3 Outside opposition The work is nearing completion and so the enemies intensify their attack once more. The approach is more subtle tills time. They attempt to distract Nehemiah from his work with a proposed conference (6:2). Nehemiah sees through the tactics and refuses to stop what he is doing. "I am doing a great work, so that I cannot come down: why should the work cease, whilst I leave it, and come down to you?" The enemies then try to intimidate the people. A series of false threats which never materialize fill the air. Nehemiah thus supervises the completion of the wall. He refuses to be distracted or frightened and thus is able to encourage the people when they were ready to abandon the project. 2.2.3 Completion of the work (7) With the completion of the actual building two problems present themselves. The first is a security problem. To solve this, Nehemiah chooses a faithful man named Hananiah who "feared God above many" (7:2). It was his responsibility to supervise the watches and the opening and closing of the gates.
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The other problem is related to the population. They are a small group of people in a big city. So they distribute themselves throughout the area for the purpose of protection. They do not settle down where it is most convenient but rather where they are most needed. The chapter also contains a list of the people who had returned to the city under Zerubbabel. With a few minor exceptions, it is identical to the register found in Ezra 2. 2.3 Reinstruction of the People (8-9) The same progression as was seen in Ezra is evident here. After the emphasis on the building comes the emphasis on the Book. With the work we must also have worship. Chapters 8-9 show the following progression in the use of the Word:
READING OF THE WORD RESULTS OF THE WORD 2.3.1 The reading of the word (8)
8 9
The people are gathered together in one place, and Ezra stands behind a pulpit of wood and instructs the people. As the Word is read there is understanding (8:3, 7-8), Ezra not only read the Scripture but expounded the meaning to the people so they could grasp the significance of it. There is an altitude of worship. The people bow their heads and worship Jehovah (8:6). There is often little respect for the reading of the Scriptures today. We often confuse reverence with ritualism. However, the attitude of reverence and worship can be expressed without a cold ritualism. Then the people obeyed. This is further seen in chapter 9, but even here they find that they were to keep the Feast of Tabernacles. The feast is therefore conscientiously observed. 2.3.2 The results of the word (9) Often nothing happens when the Word is read. Here obvious results can be seen. There is a recognition of sin (9:l-4). According to verse 2 they separated themselves and confessed their sins. Then there is a review of the past (9:5-38). The Levites lead the people in a public worship service and trace God's past dealings with them through the wilderness and into the land. They are reminded of the captivity and the reasons for it. The Levites emphasize God's greatness in that He alone made all things (9:5-6). They speak of God's guidance in past generations, and emphasize God's grace in that they never lacked spiritual or material provision. Finally, there is renewal of dedication (9:37-38). The people dedicate themselves anew to God. They do more than simply listen and leave. The nature of their vow is seen in the next chapter. 2.4 Repopulation of the Cities (10-13) 2.4.1 The renewal of the covenant (10) A list is included of those who signed the covenant. Nehemiah's name is the first one on it. God is mindful of any promises that we make to Him, and He is even more concerned whether or not we keep them. The covenant involves three areas: 1. Economic. The business life of the people is to be regulated by the Word of God. They are not to buy or sell on the Sabbath.
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2. Domestic. They promise not to allow their children to intermarry with the heathen. 3. Religious. They promise to care for the Temple properly and to support it financially. How well these vows are kept is seen in the last chapter of the book. 2.4.2 The retaking of the census (11-12) These chapters are a compilation of several lists relating to the inhabitants of the city and surrounding villages. The section ends with a description of the dedication services for both the walls and the Temple. 2.4.3 The return of Nehemiah (13) Nehemiah had been granted permission to go to Jerusalem for a short period of time, and now he had to return to Persia. Chapter 13:4-8 gives a description of the conditions when Nehemiah returned for a visit some time later. The very areas where the people had pledged renewed dedication in chapter 10 were broken in chapter 13. They had been concerned about the Temple and its use, but now Nehemiah finds Tobiah, one of Israel's enemies (cf. 2:10), residing in the Temple. Nehemiah expels him and restores the Temple objects. The promise concerning the Sabbath had been broken, and the people were trading on that day (13:15-22). The vow concerning foreign wives had not been honored (13:23-31). Thus, the people had become lax concerning the areas of the covenant they had made in chapter 10. Nehemiah takes immediate steps to alleviate these problems. His action demonstrates that God's work bears continual watching. Progress will always create problems. As long as there are people involved, crises will characterize God's work. 2.5 Conclusion With the book of Nehemiah we come to the end of the Old Testament chronologically. The poetical and prophetical sections that follow can be fitted into the historical framework we have covered in this course. The inspired historical record of God's people is not taken up again until the New Testament opens some 400 years later. @ 3. ESTHER: GOD'S PROVIDENCE AND PROTECTION 3.1 Introduction 3.1.1 Author and date The title "Esther" is assigned to this book because Esther is the main character. Jews call the book Megilloth Esther ("Esther Roll") because it is one of the five rolls assigned for reading at the Jews' Feast of Purim (March 14-15). The author of Esther is unknown, but the contents of the book indicate it was written after the reign of Xerxes. This would place the composition of the book sometime between 464-424 B.C.. in the reign of Artaxerxes Longimanus.
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The historicity of the book has often been challenged, and many view the contents as a clever piece of religious fiction (See Anderson, Understanding the Old Testament, pp. 525-527. who calls it a novel containing stories designed to "tickle Jewish humor."). Some raise the objection that Esther is unknown in the annals of Persian history. The Persian queen at that time was Amestris, whom some have identified with Esther. It seems more likely that Amestris was set aside, and ultimately Esther became the queen as a result of the events recorded in chapters 1-2. Unger points out that kings had many wives in those days. It would be quite conceivable that Esther's name could be omitted in court records (Merrill F. Unger, Introductory Guide to the Old Testament, Grand Rapids: Zondervan Publishing House, 1951, p. 392). 3.1.2 Purposes The purpose of the hook is a key to an understanding of its contents. The word "providence" summarizes the truth the author seeks to portray through the events that take place. God's name is never mentioned in the book. His hand, however, is seen in each incident that transpires. God is in the background, but He is working. Although the Jews are in a far country with heathen rulers. God still watches over His own and protects them in spite of the grave peril that threatens to exterminate them. The contents of the book center about the crisis which threatens the extinction of the Jews throughout all the Persian Empire. The contents of Esther fit chronologically between Ezra 6 and 7. We see by the events that transpire that Satan is doing his utmost to thwart God's plan as it relates to the Jews. We have already seen how Satan was working in the book of Ezra to bring the work to a halt in Palestine. Here we see Satan working in a heathen court to obliterate the Jews completely. 3.1.3 Historical background The story of Esther took place between the first return of exiles under Zerubbabel (536 B.C.) and the second return under Ezra (458 B.C.). The historical setting of the book of Esther is illustrated in below chart: (Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, pp. 243, by Irving L. Jensen)
Historical Setting of the Book of Esther
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3.1.4 The lady Esther Esther was a Jewish orphan maiden who lived in Shushan, Persia's principal city. She was reared by a cousin, Mordecai, who was an official in the king's palace (2:5-7). King Xerxes (Ahasuerus, a Persian tile for king) chose Esther to be the new queen of Persia after he had divorced his wife. Through Esther's influence, Jews living in Persia were spared extermination. The name Esther ('ester) may have been derived from the Persian word for "star" (sitareh). Esther's Hebrew name was Hadassah (2:7), which means "myrtle." It is interesting to note that only one other book in the Bible is named after a women: Ruth. One writer has made this comparison: Ruth was a Gentile woman who married a Jew. Esther was a Jewish woman who married a Gentile. The story of Esther reveals a woman of very commendable character. Among her traits were genuine piety, faith, courage, patriotism, compassion, maturity and natural
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charm. Your study of the book of Esther will show how such a woman was used of God in the interests of His chosen people, the Jews. The book falls into two main parts:
1-5
6 - 10
THE JEWS IN DANGER THE JEWS DELIVERED 3.2 The Jews in Danger (1-5)
3.2.1 The choice of Esther (1-2) The feast of Ahasuerus takes place in the king's palace in Shushan. This king, commonly known as Xerxes, reigned from 485-465 B.C.. He sought to conquer Greece in 481B.C. and completely failed. Some think this feast was to discuss war plans for that very invasion. A question is often raised regarding Esther's relationship to the will of God. Should not Esther have returned to the land with the other exiles? Many feel that Esther was out of the will of God in remaining in this heathen environment. The fact that she did not immediately declare herself as Jewish leads, Ironside commented that "her position was entirely opposed to the Word of God" (H.A. Ironside, Ezra, Nehemiah and Esther, New York: Loizeaux Brothers, 1960, p. 24). This is an unwarranted conclusion for the following reasons: 1. Esther was in circumstances beyond her control. A young lady did not embark on such a venture by herself. 2. She did not reveal her identity because Mordecai insisted she keep it a secret. Perhaps he feared for her safety. 3. When the circumstances demanded it. she did reveal herself, even though it might have meant her death. Esther's position as queen gives her an opportunity to report an attempted plot on the king's life. This plot, discovered by Mordecai, becomes important in the story later on. 3.2.2 The plot of Haman (3-5) Events now build up to the plan of Haman to massacre all the Jews. One is impressed with two things concerning Haman. The first is his great egotism. He loved to receive attention and is enraged simply because one man refused to bow to him as he passed. The second is his extreme hatred of the Jews. He was willing to go to any lengths to have them eliminated. These traits can only be explained as satanic. Mordecai now approaches Esther and instructs her to intercede for her people in the presence of the king. He reminds her of two factors (4:l3-l4). The first is that God has brought her to the kingdom for just such a purpose. Esther did not realize at the time she was chosen as queen that God was arranging the circumstances so that she could be the savior of her people.
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The second factor is that if she were disobedient, God would simply use someone else. This is God's method. If we are unwilling to be used, God will choose someone else. Esther does as Mordecai suggests and makes a petition of the king. The king is favorable and agrees to the banquet Esther proposes. 3.3 The Jews Are Delivered (6-10) 3.3.1 The destruction of Haman (6-7) As the plot of Haman is revealed to the king, he orders Haman to be hanged on the very gallows that he had prepared for Mordecai. This shows that God protects His own and punishes those who oppose Him. The punishment of the wicked may be delayed, but it is no less certain. The Hamans may be in control today, but God eventually hangs them on their own gallows. 3.3.2 The deliverance of the Jews (8-10) The king immediately issues a new decree which annuls the former decree. Instead of Judgment it contains a message of deliverance. A new feast is instituted by the people to celebrate their great deliverance: the Feast of Purim. 3.4 Conclusion The book which begins with a feast ends with a feast. In between the two feasts God's people were threatened and delivered. Mordecai has been exalted from a position of peril to power. The attitude toward the Jews has changed from disfavor to favor. God has not directly intervened, but He has overruled in every situation. @ 4. REFERENCES AND RECOMMENDATION FOR FURTHER STUDY 1. Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, by Irving L. Jensen. 2. Exploring the Scriptures, Chicago: Moody Press, 1981 Paperback Edition, by John Phillips. @ Return to Table of Contents Go to Chapter Nine
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Chapter Nine - Job - Why Do Good People Suffer?

@ As a result of this chapter, you should be able to: 1. describe the main events in Job's life; 2. list Job's friends and summarize their arguments; and 3. discuss key aspects of the relationship between Job, God and Satan. This chapter is divided into the following four major parts: 1. 2. 3. 4. @ 1. INTRODUCTION 1.1 The Poetical Books In Chapters 9-11 of this course, we are concerned exclusively with the five poetical books. These books are often called "wisdom literature" because the style is very similar to extra-biblical literature that bears the same name and also their message represents the wise observations and interpretations of everyday life. 1.1.1 Purposes The poetic books are charged with feeling, they appeal especially to the human emotions and will, and so are very persuasive in exhorting and reproving. They deal with problems and experiences common to all mankind, which make them timeless and universally attractive. The poetical books present a discussion of five questions which involve the basic issues of life. @ JOB PSALMS PROVERBS Why do good people suffer? What is worship? What is wisdom? introduction; prologue (1:1-2:13); dialogue (3:1-42:6); and epilogue (42:7-17).
ECCLESIASTES What is the chief good?

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SONG OF SOLOMON 1.1.2 Types There are three main types of Hebrew poetry:
What is love?
1. lyric. The poetry was originally accompanied by music on the lyric. Most of the Psalms are lyric. Religious lyric poetry expresses the poet's emotions as they are stirred by and directed toward God. 2. didactic. This is sometimes referred to as a gnomic type, because the unit of thought is a gnome, or maxim. The main purpose is to share observations and evaluations of life, not to communicate feeling as such. Proverbs and Ecclesiastes are examples of this type. 3. dramatic. In Hebrew drama, the action is mainly that of dialogue, to get across thoughts and ideas. Job and the Song of Solomon are of this type. 1.1.3 Characteristics Some of the distinguishing characteristics of Hebrew poetry are the following: 1. Hebrew poetry does not depend on rhyme or meter as such, but is built around a thought pattern. This allows the author much liberty in terms of the structure of a single line, and accounts for the large variety in line lengths, from very short to very long. 2. Parallelism is the essential feature of Hebrew poetry. It is the structure of a verse which shows correspondence between two or more lines of that verse. For example, after a statement has been made in the first line of a verse, that thought is repeated, enlarged, or even contrasted in the remaining line or lines. In reading these books you may not immediately recognize the poetic elements. It is important to remember that Hebrew poetry is based on parallelism of thought, not parallelism of sound. More will be said about this as we move through these Chapters. 1.1.4 Location of poetical books in the Old Testament canon The Old Testament has been called the "Drama of Redemption." This course breaks into the drama at the middle of Act I. The 17 historical books form the foundation for all the following books in the Old Testament canon. Genesis-Esther take us from the beginning to the end of the Old Testament, historically speaking. The poetical and prophetical books that follow fit into this historical framework.
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Below chart shows the place of poetical books in the Old Testament canon: (Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, p. 218, by Irving L. Jensen)
Location of Poetical Books in the Old Testament Canon
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@ 1.2 The book of Job 1.2.1 Author The book is named for its main character, not for its author. The book of Ruth is another example of a writing so named. The text of this book does not indicate its author, and there is no consistent tradition even in rabbinic circles as to who the composer of this work might have been. The Talmud ventures only to suggest that the writer must have been someone who lived prior to the time of Moses. There seems to be nothing in the internal evidence of the text itself to furnish a clue as to the author's identity. Jacques Bolduc (1637) suggested that it may have been secondarily the work of Moses himself, who found it in an original Aramaic form and felt it worthwhile to translate into Hebrew. 1.2.2 Date of the events Inasmuch as Job contains no references to historical events and reflects a non-Hebraic cultural background concerning which we possess little or no information, it is not
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easy to assign a probable date for the lifetime and career of Job. The district of Uz, in which the action took place, was located in northern Arabia; the Septuagint refers to it as the land of the Aisitai, a people whom Ptolemy the geographer locates in the Arabian desert adjacent to the Edomites of Mount Seir. Job's friend Eliphaz came from Teman, a well known locality in Edom. Elihu came from the Buzites, who probably lived adjacent to the Chaldeans in northeast Arabia. It is important to bear this in mind when weighing the force of arguments based upon absence of Mosaic influence. The events have taken place in a patriarchal society in the second millennium B.C. (i.e. pre-Mosaic date before 1500 B.C.), around the time of Abraham. Several facts support this dating: 1. Job lived more than 140 years (42:16), a not uncommon life span during the patriarchal period; 2. the economy of Job's day, in which wealth was measured in terms of livestock (1:3), was the type that existed in this period; 3. Job indicates a patriarchal family-clan type of organization far more reminiscent of Abraham's time than of post-Exodus conditions. 4. The offering of sacrifice by the head of the family rather than by an official priesthood would also be pre-Mosaic. 5. The mention of qesita as a piece of money (Job 42:11) suggests a date at least as early as Joshua (cf. Joshua 24:32), if not the patriarchal period (cf. Genesis 33:19). 6. The absence of any reference to the nation Israel or the Mosaic Law. 7. This foreign locale would also account for the comparative rarity of the name Yahweh in most chapters of the book. Job shows a distinct preference for the panSemitic term, 'Elohim,' for God. ("Yahweh" occurs twice in chapter 1, once in chapter 2, once in chapter 12, once in chapter 38, three times in chapter 40, and five times in chapter 42.). This evidence from the use of the divine names certainly tends to confirm the theory of non-Israelite background. 8. Albright in his chapter on the "Old Testament and Archaeology" traces a noteworthy resemblance to the account of the "Babylonian Job." This is the story of a righteous man who underwent the bitterest agony of body and spirit, even though he was conscious of having lived an upright life, and nevertheless remained steadfast in the midst of his afflication. Ultimately he was granted a happier life than ever, to the glory of Marduk, the god of Babylon. This Babylon account may go back to 1200 B.C., and may rest upon materials even earlier. 1.2.3 Date of the composition It is necessary to distinguish between the date of the events contained in the book and of the composition of the book itself. Job himself lived in the patriarchal age. The book reflects this type of life. It might naturally be supposed to have been written soon after the events themselves. Nevertheless there is the widest divergence of opinion on this point, some estimates, as we shall see, deferring the time of authorship until after the Babylonian Exile (for a full discussion of the five main views see Gleason Archer, A Survey of Old Testament Introduction, Chicago: Moody Press, 1966, pp. 441-446). The five main views are as follows: 1. 2. 3. 4. during or after the Babylonian Exile; in the generation of Jeremiah; in the reign of Manasseh; in the reign of Solomon; and
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5. in the patriarchal age. 1.2.3.1 During or after the Babylonian Exile (6 B.C.) This view is advocated by Genung in ISBE, who classifies the book of Job as mere legend. He interprets it as electing at least indirectly the long imprisonment and eventual release of King Jehoiachin. It should be noted, however, that Jehoiachin's career bears little analogy to that of Job; there is no evidence that Jehoiachin was any more godly than his wicked father, Jehoiakim, nor was he restored to his kingdom at any time prior to his death. He was simply granted more pleasant conditions during his confinement in Babylon. 1.2.3.2 In the generation of Jeremiah (late 7 B.C.) This is the view of J.E. Steinmueller (CSS, 2:165), who feels that there is a striking similarity between Job and the writings of Jeremiah (cf. Jeremiah 12:1-3 and Job 21:7; Jeremiah 20:14-18 and Job 3:3). He thinks it significant that the land of Uz is mentioned outside of Job only in Jeremiah 25:20 and Lamentations 4:21. Yet this evidence can scarcely be called compelling; the similarities referred to are quite vague in character and consist of common-place sentiments which can be found in the writings of many ancient authors. The fact that Uz is mentioned in Jeremiah 25:20 is hardly of pivotal significance, unless it can be proved by other evidence that the name had not arisen until the age of Jeremiah or else was completely unknown to the Hebrews before his time. 1.2.3.3 In the reign of Manasseh (7 B.C.) Ewald and Hitzig were proponents of this view. This was an age of moral degeneracy and social injustice, a time when questions concerning divine providence would call for anxious scrutiny, with error on the throne and truth on the scaffold. Therefore the prominence given to the suffering of the innocent and the prevalence of misfortune and calamity, "The earth is given into the hands of the wicked" (Job 9:24), accords well with the time of King Manasseh. But these allusions in Job do not indicate any more widespread misfortune than could be found in many periods in Hebrew history, or indeed in human experience generally. The author quite clearly is referring to the hardships of individuals here and there as exemplified by Job himself. There is no suggestion whatsoever that national misfortunes are referred to or that what is afflicting Job is intended to be parabolic for the distress of Israel generally. 1.2.3.4 In the reign of Solomon This view was advocated as early as the time of Gregory Nazianzen (fourth century A.D.) and also by Martin Luther, Haevernick, Keil, and Franz Delitzsch. In the conservative handbooks on Old Testament introduction, it is favored by Raven, Young, and Unger. The grounds adduced for this dating fall generally under these heads: 1. Solomon's age was one of prosperous leisure in which literary pursuits were practiced against a background of national self-realization; 2. the age of Solomon devoted particular interest to hokma and pondered the deepest practical problems of life; 3. there is a similar exaltation of godly wisdom in Proverbs 8 to that which appears in Job 28; and 4. a fairly extensive knowledge of foreign countries indicates a wider acquaintance with the contemporary world than North Arabian conditions would presuppose. In Solomon's time, of course, there was the widest acquaintance with the foreign nations.
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It cannot be denied that these considerations possess a certain cumulative force. However, this view has the following problems: 1. They cannot be regarded as conclusive, for most of the four features above mentioned are reconcilable with an earlier date as well, particularly if the account was composed by a non-Israelite author on non-Israelite soil. 2. If the composition of this book was in the reign of Solomon, then the events themselves took place four centuries or more before Job was writtenXand most of these writers consider Job to have lived at least as early as the time of MosesXthen it is difficult to see how an accurate record could have been maintained of the actual remarks expressed by Job and his four counselors. Delitzsch therefore suggests that the book was not meant to be a historically accurate transcript of words actually spoken in the patriarchal period, but that it was probably intended as a drama for which the dialogue had been composed by the author. 1.2.3.5 In the patriarchal age If the contents of Job are to be regarded as historically accurate and a faithful transcript of the actual conversations of the five men involved, it would be natural to assume that this record was composed soon after Job's restoration to prosperity, the final addition, 42:16-17, having been completed not long after his decease. If therefore Job's career took place before the time of Moses, the book itself must date back to that same approximate era. This was the view of the Talmud and was widely held by Christian scholars until modern times. Oppositions to this view are as follows: 1. The mention of the worship of the sun and moon in Job 31:26 would exclude a period of composition earlier than the rise of Mesopotamian cults in the latter days of the Jewish monarchy. However, the worship of the sun and moon had been carried on by Sumerians, Akkadians, and Egyptians from time immemorial, and the earliest Old South Arabic inscriptions which have survived indicate vigorous cults of this type flourishing in the southern part of the Arabian peninsula. 2. The traces of the influence of the Mosaic law were found in Job 24:2-11. This passage mentions: (a) the wickedness of keeping pawned clothes overnight (forbidden in Exodus 22:25); (b) the custom of reserving for the poor the gleaning of the fields of the rich (prescribed in Leviticus 19:9); (c) the wickedness of moving the boundary marker of a farm (cf. Deuteronomy 19:14). However, a second reading of this passage in Job reveals that it amounts to only a statement that the poor have been reduced to gleaning the fields of the rich, and that having pawned their clothes to the wealthy they are forced to sleep naked overnight. This falls short of invoking any legal sanctions in either case. As for denouncing the moving of a boundary marker, this was a commonplace sentiment throughout the Fertile Crescent, from Sumeria to the Nile. It turns out, therefore, that the case for an acquaintance with the Mosaic code cannot be sustained for the book of Job. I think that this view is the correct one due to the following reasons: 1. If the contents of Job are historically accurate and a faithful transcript of the actual conversations of the five men involved, it must be composed soon after Job's decease and by the eye-witness of the events. 2. The absence of any knowledge of the existence of the Mosaic code and and God's covenant with Israel in the book of Job. There is a complete unawareness of any other monotheistic culture to be found in any adjacent region of western Asia than that represented by Uz, Teman, Shuah on the Euphrates and Naamah (from which the three comforters had come). Surely if the Hebrew nation, devoted to the exclusive worship of the same God (El, Eloah, Elyah,
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Shaddai and Yahweh) had already settled in nearby Canaan, some allusion to them would surely be expected in the conversations between Job and his counselors. Why is there no awareness whatever of Abraham, Isaac or Jacob or Moses or Joshua? Every other book in the Old Testament presupposes Abraham and the Torah and God's covenant with Israel. How can Job center attention upon God and the basic principles of theology without any cognizance of Israel and God's Lordship over this monotheistic nation? The only reasonable explanation for this is that the episode of Job's trial and the written record of his experience was written down before the conquest of Canaan by Joshua and before the departure of Israel from Egyptian bondage. This implies that the original composition was written in a language other than Hebrew, even though it was later translated into the form which has been preserved in the Hebrew Bible. If so, Job is actually the earliest book in the Bible, and that it was included in a Hebrew translation as a part of Scripture because of its perceived value as solving the age-long problem of how undeserved suffering can befall even sincere and godly believers. 1.2.4 The literary form The literary form of the book is difficult to identify. It has been termed a dialogue, a drama and a lyric poem (Andrew W. Blackwood, Devotional Introduction to Job, Grand Rapids: Baker Book House, 1959, pp. 14-19). The problem has arisen because the book contains characteristics of all these forms and yet possesses a form and literary style that is unique to this book alone. In my opinion, Job can be classified as dramatic poetry. The book is recognized even in the secular world of literature as the most magnificent dramatic poem ever written. In drama, not everything spoken by the actors is necessarily true. This is so in the book of Job, where, for example, Job's three friends, Eliphaz, Bildad and Zophar, give their own interpretations of Job's afflictions, and are later rebuked by God for not speaking "what is right" (42:7). The speeches of Job's three friends take up nine chapters of the book. Whichever the literary genre, it is imperative that we do not deny the historicity of the book or of Job the individual. The historicity is affirmed in both the Old Testament (Ezekiel 14:14, 20) and the New Testament (James 5:11). 1.2.5 The place of Job in the Bible Job is the first of the five poetical books. If Job lived before or outside the Abrahamic setting, an interesting comparison may be made between the poetical and historical books. This is shown on below chart. (Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, p. 263, by Irving L. Jensen)
Place of Job in the Old Testament Canon
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The book of Job is intimately related to the New Testament, even though it is explicitly quoted only once by a New Testament book (1 Corinthians 3:19, quoting Job 5:13). The problems and questions of the man Job are answered completely and perfectly in Christ. It should be very clear why Christ's ministry is the culmination and interpretation of all Old Testament history. Like the other book of the Old Testament Job is forward-looking to Christ. Questions are raised, great sobs of agony are heard, which Jesus alone can answer. The book takes its place in the testimony of the ages that there is a blank in the human heart which Jesus alone can fill. Were it not for the atoning work of Christ neither the faith of Job nor that of any other Old Testament saint would have availed to bring them into the heavenly city, written about in Hebrews. "These men of faith I have mentioned died without ever receiving all that God had promised them; but they saw it all awaiting them on ahead and were glad, for they agreed that this earth was not their real home but that they were just strangers visiting down here. And quite obviously when they talked like that, they were looking forward to their real home in heaven ... And now God is not ashamed to be called their God, for he has made a heavenly city for them" (Hebrews 11:13-16). 1.2.6 The geographical setting of the book of Job The geographical setting of the book of Job is shown in below map: (Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, p. 258, by Irving L. Jensen)
Geography of Job (Circle Area) and Present Day Kingdoms

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1.2.7 Purposes The book of Job answers questions asked by people who believe in God but who are stunned or mystified by the complex problem of pain. Here are some of those questions: 1. 2. 3. 4. 5. 6. Does justice triumph? Is God intimately concerned about the lives of His children? Why are some godly people crushed with tragedy? What are the enduring values of life? Is Satan real? Is there a life beyond the grave?
The very fact that God inspired a book like Job to be written and included in the canon of the Holy Bible is strong evidence of His love for His children. This book records His perfect answers to the many agonizing questions about life. Through those answers, severe trials and testings in life take on a new quality.
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Job is a book about a physical and spiritual experience of an ancient patriarch whose faith was tested to the uttermost. Its main purposes are not to teach Israelite history, Messianic prophecy and the fundamental teachings of how to be saved. The underlying purposes of Job are the following: 1. To reveal who God is. 2. To show the kind of trust He wants His children to have (i.e. trust God even though you cannot fully account for your circumstances). Approved by God means "tried and found true" (cf. Romans 16:10). 3. To reveal His favor toward His children and His absolute control over Satan. 4. To answer man's questions about why a righteous person may suffer while an evil man may be healthy and prosperous. The theme of the discussion is the suffering of Job. He is presented in chapter 1 as the model believer. This, in turn, raises the question as to the cause of his calamities. It is not difficult for us to accept human suffering, when it is evil people who suffer. But why a man who, from all outward appearances, is good must suffer is a perplexing problem. The central problem of the book is indicated in the title of this lesson X "Why Do Good People Suffer?" In the development of this main theme several other subordinate truths unfold: 1. the relation of man to the spirit world; 2. the inadequacy of human philosophy to account for human problems; and 3. the graciousness of God's purposes. 1.2.8 The main characters of Job The book's five main characters are Job, Elihu and Job's three friends: Eliphaz, Bildad and Zophar. Read 2:11-13 and 32:1-5 for a brief introduction to these men. Since they are key characters in most of the book's drama, it would be helpful now to learn more about them and their views on life before surveying the book. 1.2.8.1 Job Job was a real person, not a fictitious character (read Ezekiel 14:14, 20 and James 5:11). There are two possible literal meanings of the name Job. If the name's origin is in the Arabic language, it means "one who turns back" (i.e. repents). If its origin is Hebrew, it means "the hated (persecuted) one." It is interesting that both of these meaning are reflected in experiences of Job as recorded in the book bearing his name. Listed below are a few things known about this man: 1. Job was a native of the land of Uz (1:1). This region was somewhere northeast of Palestine, near desert land (1:19), probably between the city of Damascus and the Euphrates River. This would place the region near the boundary lines of present-day Iraq and Saudi Arabia (see the Map provided in the above section 1.2.6). Read 1:3 and note that Job was from an area called "the east." 2. As I have mentioned in the previous section 1.2.2, Job probably lived before the time of Moses. Job lived some time between the tower of Babel event and the call
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of Abraham, or shortly thereafter. Read Genesis 11:9-12:1 to fix this chronological setting in your mind. Then read the words of God in Job 39 and note the different kinds of animals, including the horse, with which Job was familiar. 3. Some have suggested that Job was as old as 60 when the experiences of the book took place. Whatever his age, we know nothing of his earlier life. Questions which remain unanswered include: Who were his parents? From whom did he first learn about God? How widespread was his witness for God? 4. Job was very wealthy (read 1:3, 10). He and his sons were homeowners in a large city of the region (cf. 1:4; 29:7). The ruins of over three hundred ancient cities in the area of Uz have been discovered by archaeologists, indicating a very active civilization in this region in those early days. 5. He was a respected and popular judge and benefactor of his fellow citizens (29:7-25). 6. He was a righteous man in God's eyes (read 1:1,5,8; cf. also Ezekiel 14:14-20 and James 5:11). What does the last phrase of Job 1:5 suggest about his relationship to God? 7. He lived to a very old age (42:16-17). If Job was as old as 60 when he was first tested (chapter 1), then he was at least 200 years old when he died (note: 60 + additional 140 years = 200 years). Compare this with the longevities of the people listed in Genesis 11:10-26 (cf. also Genesis 25:7). 1.2.8.2 Elihu Listed below are a few things known about this man: 1. Name means "He is my God." 2. Native of Buz (possibly of Arabia or Syria). 3. The youngest of the four men, not an intimate companion of Job's three friends. 4. One of his main contentions: God is good (33:24). Of the four men, Elihu gave the best diagnosis of Job's plight, saying that sufferings are often God's way of refining the righteous. He did not go far enough in his diagnosis, however. 1.2.8.3 Eliphaz Listed below are a few things known about this man: 1. Two possible meanings of the name: "God is fine gold"; or "God is dispenser." 2. Native of Teman (2:11), a city of Edom, southeast of Palestine, which was traditionally famous for its wise men (Jeremiah 49:7). 3. The leading spokesman of the three friends. 4. The "scientist" of the group; his speeches show clearer reasoning and more considerate criticism than those of the other two friends.
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5. Noble, sincere, wise and courtly. 6. Two of his main contentions: God is perfectly pure and righteous; and man brings trouble on himself (5:7). 1.2.8.4 Bildad Listed below are a few things known about this man: 1. Name means "Son of contention." 2. Native of Shuah (Sukhu of the Euphrates region?)(2:11) 3. A traditionalist (cf. 8:8-10); more argumentative than Eliphaz. 4. Charged Job with godlessness (8:13). 5. One of his main contentions: God never twists justice (8:3). 1.2.8.5 Zophar Listed below are a few things known about this man: 1. Name means "hairy," or "rough." 2. Native of Naamah, or Naamath (2:11), probably of North Arabia. 3. Possibly the oldest of the three friends. 4. A dogmatist and moralist; blunt; sometimes displayed a holier-than-thou attitude. 5. Charged Job with boasting (11:2-6). 6. One of his main contentions: God knows iniquity when He sees it (11:11). 1.2.9 Prominent subjects Of the many important subjects of the book of Job, three are especially prominent: 1. Satan;
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2. the problem of pain; and 3. genuine trust. 1.2.9.1 Satan Much can be learned about Satan from the book of Job. For example, Satan is not a name representing impersonal evil; Satan is the personal enemy of God and His children. The persons and events of the narrative of Job are real persons and actual events. "There was a man. . . . There was a day. . . . Then Satan . . . smote Job" (1:1, 6; 2:7). This is precise, genuine history. And, lest one think that Satan is no longer active in accusing the children of God, the last book of the Bible reveals the sober truth of Satan's continuing work until end times: "The accuser of our brethren has been thrown down, who accuses them before our God day and night" (Revelation 12:10; cf. 1 Peter 5:8). Satan first appears in the story of man in the Garden of Eden. Recall the account of his beguiling Adam and Eve (Genesis 3:1-7). The text refers to him as "the serpent." How do you know that this was Satan? (cf. Revelation 12:9.) Why is Satan anti-humankind? Note that the name Satan literally means "adversary." Of its nineteen appearances in the Old Testament, fourteen are in Job. The name devil means "slanderer," and is found only in the New Testament (sixty times). 1.2.9.2 The problem of pain The book of Job is the Bible's fullest treatment of this vexing problem. The summary given below shows how the book opens with the problem and concludes with the solution. 1. The Problem of Pain: Why do the righteous suffer, and the wicked prosper? 2. The Wrong Answer of Job's Three Friends: Suffering is God's judgment for sin. 3. The enlightened answer of Elihu: Suffering is God's way to teach, discipline, and refine. 4. God's perfect answer: Suffering is a test of trusting God for who He is, not for what He does. 1.2.9.3 Genuine trust The book of Job teaches that the person with genuine trust worships God basically for who He is. That person may have unanswered questions as to why God does what He does, but he still worships God wholeheartedly for who He is. Job the combatant became Job the worshiper when he heard God reveal Himself to His smitten child (38:1 ff.). E. Heavenor writes: "The Word came through a fresh vision of God. . . . That Word brought a transformation which the word of man had been totally unable to achieve. . . . The Word convinced Job that he could trust such a God". 1.2.10 Outline The outline of the book is as follows: 1. Chapters 1:1-2:13 constitute a prologue in prose in which the theme of the book is introduced.
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2. Chapters 3:1-42:6 present a poetic discussion of the problem of the book. 3. Chapter 42:7-17 bring the narrative to a conclusion. 1:1 - 2:13 Problem Is Raised @ 2. PROLOGUE (1-2) Job is introduced in the first five verses of the book. The description of the nature and quality of his spiritual life illuminates the discussions in heaven that follow. @ JOB IS INTRODUCED 1:1-5 JOB IS ATTACKED 1:6-2:13 Three aspects of Job's life: 1. Spiritual 2. Material 3. Domestic An attack on: 1. Job's possessions 2. Job's person 3:1 - 42:6 42:7 - 17
PROLOGUE (Prose) DIALOGUE (Poetry) EPILOGUE (Prose) Problem Is Discussed Conclusion Is Reached
2.1 Job Is Introduced (1:1-5) In terms of his spiritual development. Job is portrayed as a well-balanced, mature believer. He not only lives a life of separation from evil, but, on the positive side, is perfect and upright before God. His life evidences more than just an adherence to outward religious ritual. He is a man whose inner devotion to God is evident to all. Job is well endowed with worldly goods. It is clear that he controls these possessions. They do not control him. Job's relationship to material and financial things is healthy because his relationship to God is sound. Believers who are rightly related to God will also be rightly related to their finances. Believers who worship material possessions have problems in their relationship with God. Job's domestic life is also described in this paragraph. He is a man who spends time with his family. They feast together and enjoy each other's company. He also takes his place as the spiritual head of his household. The opening verses show Job offering sacrifices as befits a spiritual leader of that period. He shows deep concern for the spiritual welfare of his family. And he does all this continually (1:5). Consistency is one of the outstanding features of Job's life. Such a man is an exemplary believer. The suggestion that he might be suffering because of some great evil he has done is thus ruled out. 2.2 Job Is Attacked (1:6-2:13)
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In this section the scene shifts twice from heaven to earth. The interviews in heaven determine the course of events on earth. SCENE I: INTERVIEW IN HEAVEN (1:6-22) ----> OUTCOME ON EARTH: Job's possessions attacked SCENE II: INTERVIEW IN HEAVEN (2:1-13) ----> OUTCOME ON EARTH: Job's person attacked 2.2.1 First interview in heaven (1:6-22) In the first interview (1:6-12), God initiates the discussion concerning Job and his loyalty Him. Satan does not question God's evaluation of Job. Job's life speaks for itself and is beyond dispute. But he does question Job's motivation. God has obviously prospered and protected Job. Anyone would serve God under such conditions. The suggestion is that Job does not serve God because of any inherent devotion to God Himself, but because Job finds it profitable to do so. It seems that he is being paid for his piety. It is to refute this charge that God allows Satan to launch his first attack on Job. God can thus demonstrate that even when Job's possessions are removed he will not repudiate Him. Satan is consequently given the permission he desires. It is important to remember that athough Satan may now buffet Job, the whole procedure is under the control of God. Satan is restricted in what he can do. The outcome follows immediately (1:13-22). Four messages are brought to Job in rapid succession reporting his losses. The attacks become more intense as the chapter progresses. The last catastrophe, the death of Job's children, is the most severe of all. Job's reaction is described at the end of the chapter. He worships God even though all of his material possessions are gone. He recognizes that he is merely a steward of God's goods. God has every right to take what belongs to Him. Through the experience he does not suggest that God may have made a mistake. Job has not been given an explanation for what happens. But he trusts God anyway. 2.2.2 Second interview in heaven (2:1-13) The second interview (2:1-6) follows the pattern of the first. God points out that Satan's charge has been refuted. His possessions are gone and yet Job "still holdeth fast his integrity" (2:2). The answer of Satan implies that the first test was not rigorous enough. Job has experienced no physical pain. God thus allows Satan more latitude in his second assault on Job. This time he is allowed to touch Job's person. Even here, however, God limits Satan's activities (2:6). The touch (2:7-13) is in the form of a severe case of boils, which cover Job's entire body (Job's affliction has often been diagnosed as elephantiasis. For other suggestions, see Blackwood, Devotional Introduction to Job, pp. 163-166). We should remember that Job's suffering, along with being undeserved, unexpected, and intense, is still unexplained. God has not sent one ray of light to suggest why all this has happened. Job's wife encourages him to renounce God. She makes a mistake that is often repeated when tragedy strikes. She implies that trouble means that God is not concerned. Tragedy may have a multitude of meanings for the believer. But one thing it never means: it never means that God does not care. Again Job shows trust in God. @ 3. DIALOGUE (3:1-42:6) The middle section of the book is cast in poetic form. It consists of a round or speeches. Each of speakers seeks to throw light on Job's problem; namely, why this man has encountered such overwhelming tragedy. The sequence of speeches follows this order: @
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JOB'S LAMENT JOB AND HIS THREE FRIENDS JOB' S MONOLOGUE JOB AND ELIHU JOB AND JEHOVAH 3.1 Job's Lament (3:1-26)
3:1-26 4-28 29-31 32-37 38:1-42:6
Job has time to reflect on his tragedy and his attitude becomes one of perplexity. The monologue reveals that although Job is the ideal man, he is also a real man. He is pictured throughout his ordeal not as he ought to be, but as he is. Job begins to express his doubts audibly, thinking that his three friends will understand. The chapters that follow reveal that his audience does not have the empathy he thought it had. Job raise two questions: 1. Why was I born? This is a familiar question. Despair has led numberless sorrow-burdened souls to raise the same issue. No one asks to be born. 2. Why can I not die? (cf. 3:20ff.) This would end my inner restlessness. Job's three friends are ready to supply answers to his problem. 3.2 The Three Friends (4-28) The section follows a pattern in which each of the three friends speaks three times. Job replies to each in the course of the discussion. @ Round 1 Elipliaz 4-7 Bildad 8-10 Zophar 11-14 Round 2 Eliphaz 15-17 Bildad 18-19 Zophar 20-21 Round 3 Eliphaz 22-24 Bildad 25:1-27:7 Zophar 27:8-28:28*
Note: * Zophar's name is not mentioned in the final speech, but he is probably the speaker.
Although each discourse has minor variations, the basic argument is this: "God always deals with man justly God uses suffering to punish man for his sin. If a man is punished he is only getting what lie deserves. Since Job is suffering, he must be a sinner and so he deserves it. He should acknowledge his sin and then God would listen to him" (e.g.. 4:7-8; 8:3-7; 11:1-6). As the speeches continue, Job's comforters add little light to what has been said before. They merely become more stubborn in their own philosophies. Job's responses show that he possesses more insight into the situation than they. Searching in the dark, Job occasionally grasps a great spiritual truth (cf. 19:25-26). A reading of these long speeches reveals certain characteristics of the three "comforters." Job describes them as "miserable comforters" (16:2) and the following
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observations substantiate his evaluation: 1. They believe all suffering is due to sin. People often make this error today. If someone becomes ill, many believe that he "lacks faith" or that there must be sin in his life. It is true that suffering may be the result of sin (cf. 1 Corinthians 11:29-32), but to attribute all suffering to this cause is a hasty generalization (cf. John 9:13). 2. They picture God as a cruel master, waiting to pounce on us and punish us for the smallest infraction. They lack an appreciation of the love and grace of God. 3. They have easy answers to complex problems. It is unwise to supply stereotyped answers to individual problems. This comforters interpret Job's problem in light of the facts they know, but they do not know all the facts. 4. Their attitude toward Job personally exhibits a lack of sympathy. They had never experienced the adversity Job encountered. It is easy to dispense worthless advice in areas in which we have had little personal experience. 5. The comforters exhibit an attitude of self-righteousness. They "talk down" to Job rather than try to help him on a person-to-person basis. This section sounds a warning to be remembered when we assume the role of an advice dispenser. We must guard against making the errors of these friends. We should not hesitate to admit that we do not know all the answers. The three friends never made this admission. They tackled a job that was too big for them. In so doing, they spoke too soon, said too much, and made mistakes. 3.3 Job's Concluding Monologue (29-31) In this section Job summarizes his basic attitude. As he scrutinizes his own life carefully, he can find no fault. As a result, he feels that God has not been fair with him (cf. 30:20-21). Job's attitude has changed from what it was in chapters 1 and 2. He now demands an explanation from God. He exhibits anything but the "patience" for which he is so famous. It should be noted here that the word "patience" in James 5:11 which is used to describe Job is better translated "steadfastness" or "endurance." Job endured his trial without actually turning his back on God. But he was not patient in the sense that he endured his trial without complaint. 3.4 Job and Elihu (32-37) The advice of Elihu marks an advance in the argument. Elihu's words reveal that he has a better understanding of the problem than his three predecessors. Whereas the three friends are condemned both by Job and by God, Elihu is condemned by neither. His remarks are imperfect, but they do show an understanding of Job's problem. He points out in the speech that suffering may be more than punishment. Suffering often has a teaching value. He also emphasizes that Job should not blame God, since it is impossible for God to be unjust (34:10-12). The speech of Elihu prepares for the final speaker, Jehovah Himself. 3.5 Job and Jehovah (38:1-42:6) God intervenes at this point in the discussion. God's purpose is not to answer Job's questions, but to silence him. The narrative is not a refutation of the arguments that have been presented, but rather a revelation of God Himself. God reveals Himself twice and there are two responses. FIRST REVELATION OF GOD (38-39) ----> RESPONSE OF JOB (40:1-5) SECOND REVELATION OF GOD (40:6-41:34) ----> RESPONSE OF JOB (42:1-6)
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In chapter 38, God asks a series of questions. Where was Job when the earth was created? Can Job control the oceans? The stars? The snow? This approach is meant to show Job that he is not wise enough to question God's ways. To question God's dealings implies that one knows more than God. If this were true, a man would be able to administer God's universe as well as He. Job acknowledges his error in 40:3-4a and admits he has no answer. But God is not finished. God reveals Himself a second time in 40:6ff. God now directs Job's attention to the greatest animals of all, the behemoth on the land and the leviathan in the sea. A detailed description is given of these two animals. These are usually mistakenly identified as the hippopotamus and the crocodile. Once again God's power is stressed. Job cannot control such animals. Job admits (42:3) that he did not know what he was talking about and falls before God in repentance. God's wisdom and power are emphasized in these chapters. If one questions the manner in which God deals with him, he belittles both omniscience and omnipotence of God. It should be pointed out that God never answers Job's question. This is no longer necessary. Job has seen a revelation of God's character and he realizes that God does not owe him an explanation. If God is great enough to have created the universe and to control it, He is certainly wise enough to look after Job. There is a profound lesson in this for us. We are to yield unreservedly to what God allows to enter our lives, even if we don't understand everything. God may disclose why certain things happen. But if He does not choose to do so, we are not to demand an explanation. 3.5.1 What is Behemoth? Scholars have labored to identify this animal. The word seems to mean gigantic beast, so commentators generally have decided it must be an elephant, hippopotamus, or rhinoceros. The problem with such an identification is that it doesn't fit. No known living animals conform to the characteristics described in the book of Job. The reason commentators are unable to identify this mighty animal is that it is now extinct. They limit their thinking of the word "behemoth" to existing animals, insist on calling the "behemoth" a hippopotamus. The problem with such an identification is that it doesn't fit the characteristics of the animal "behemoth" described in Job 40:15-24 on the following ways: 1. This creature had a tail like a cedar tree (Job 40:17). These words certainly could never be used to describe an elephant or a hippopotamus. 2. This creature described is so huge he could drink up a river and was not in a hurry (Job 40:23). One reason he didn't need to hurry was that his massive size insured he need not fear any animal who also would have approached the river to drink. One of the principles of Bible interpretation is: "Interpret a word in relation to its sentence and context." It means that the context will almost always tell you a great deal about the word. If we interpret the word "behemoth" in relation to its immediate context, then it seems to mean gigantic terrestrial dinosaur due to the following reasons: 1. No known living animals conform to the characteristics of "behemoth". 2. The behemoth was identified by the God as the largest of all land animals. 3. The message emphasizes God's great power in creation. 3.5.2 What is Leviathan? Some early days Bible translators and commentators are unable to identify this mighty animal is that it is now extinct. They once again limiting their thinking to existing
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animals, insist on calling the "leviathan" a crocodile. The witness of the great beast behemoth is brought into still sharper focus when God begins to speak of leviathan. As the behemoth was the greatest terrestrial animal, the leviathan was the greatest aquatic animal. Like the behemoth, it seems to be extinct. A crocodile doesn't fit the characteristics of "leviathan" (Job 41:1-34) on the following ways: 1. The leviathan was impregnable to human efforts to capture or slay him (Job 41:7, 9, 10, 26). Yet zoos are full of crocodiles, and crocodiles have been hunted so successfully that they are often considered an endangered species. The same applies to whales. 2. The leviathan was capable of breathing out fire out of his mouth (Job 41:18-21). However, crocodile does not breath fire. If we interpret the word "leviathan" in relation to its immediate context, then it seems to mean gigantic aquatic dinosaur due to the following reasons: 1. Dinosaur fossils showed that some dinosaurs were capable of breathing out fire. 2. Ancient human records have mentioned fire-breathing dragons. 3. Other Scriptures indicated that whales may be translated as sea monsters or dragons (Genesis 1:21). 4. Other Scriptures identified the leviathan as a dragon (Isaiah 27:1). For further discussion on the identity of the behemoth and leviathan, please study section 5.3, Chapter 10, of the course: Apologetics. @ 4. EPILOGUE (42:7-17) 4.1 The Restoration of the Three Friends (42:7-9) God rebukes the three friends. They had not admitted the error of their statements as Job himself had. Job acts as a priest and accepts the offerings of the friends. They had tried to restore Job to a right relationship with God. God uses Job to so restore them. 4.2 The Restitution of Job (42:10-17) Job receives abundantly all the material possessions he had lost. Health, wealth and family are given to him. But Job's greatest legacy was spiritual. Through this experience he had learned lessons about God and himself that could not have been gained any other way. This is what James means by "the end of the Lord" (cf. James 5:11). It is the end of the story, not the beginning, that sheds light on the problem of suffering and pain. @ 5. REFERENCES AND RECOMMENDATION FOR FURTHER STUDY 1. A Survey of Old Testament Introduction, Chicago: Moody Press, 1964 Edition, by Gleason L. Archer, Jr.
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2. Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, by Irving L. Jensen. 3. The Remarkable Record of Job, Baker House Book, Grand Rapids, Michigan, 1994 Edition, by Henry M. Morris. @ Return to Table of Contents Go to Chapter Ten
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Chapter Ten - Psalms - The Hymnbook of Israel
As a result of this chapter, you should be able to: 1. 2. 3. 4. explain the two main emphases of the psalms as a whole; discuss briefly the background to the book of Psalms; list the five basic types of Psalms; and give a brief summary of at least one of each type of Psalm.
This chapter is divided into the following six major parts: 1. 2. 3. 4. 5. 6. introduction; prominent subjects; the message of the psalter; the nature of Hebrew poetry; Psalm explanatory notes and titles; and classification of Psalms.
1. INTRODUCTION 1.1 Name Hebrew title was Tehillim, meaning "praise songs." The Greek Septuagint translators gave the tile Psalmoi, meaning "songs to the accompaniment of a stringed instrument," and this was the Greek title used in the days of Jesus (read Acts 1:20). Thus, our English title Psalms is really an ancient title, even in pronunciation. The term Psalter, by which this book is sometimes called, is derived almost letter for letter from the Greek word for "stringed instrument." 1.2 Authors The book of Psalms is commonly spoken of as David's because he wrote the larger number of individual psalms (73 are ascribed to him in their titles). He was known as "the sweet psalmist of Israel" (2 Samuel 23:1). 27 psalms are ascribed to authors other than David. They are descendants of Korah, Asaph, Solomon, Ethan, Heman and Moses. 50 psalms are anonymous. However, there is reason to believe that some of these were written by David. For example: Psalm 2 is ascribed to David in Acts 4:25. And Psalm 1 seems to be by the same author. Also compare 1 Chronicles 16:7-22 with Psalm 105 and 1 Chronicles 16:23-36 with Psalm 96. Below table is a classification of the psalms by authorship as designated by the superscriptions:
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AUTHOR David Asaph Solomon Ethan Heman Moses Anonymous 1.3 Date of the composition
QUANTITY PSALM 73 12 2 1 1 1 50 3-9; 11-32; 34-41; 51-65; 68-70; 86; 101; 103; 108-110; 122; 124; 131; 133; 138-145 42; 44-49; 84-85; 87 50; 73-83 72; 127 89 88 90 all others
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The content of the book of Psalms suggests that the Psalter reached its present form through a long period of development, extending from the time of David to the time of Ezra (1000-500 B.C.). Below chart shows the dates of the composition of the Psalms: (Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, p. 274, by Irving L. Jensen)
Dates of the Composition of Psalms
1.4 Divisions of the Psalms
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The book has a fivefold division with a doxology at the end of each section. The Hebrew scholars who arranged them intended to conform the book of Psalms to the five books of the Law. We can see that the arrangement was not based on chronological order. Most of the psalms in Book I (1-41) are the works of David. Book II appears to have been compiled by Solomon (see title of Psalm 72). The remaining books reflect the exilic and postexilic periods as the time of collection. Below chart shows the fivefold division of the book of Psalms: (Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, p. 280, by Irving L. Jensen)
The Fivefold Division of the Book of Psalms
1.5 Location of the Book of Psalms in the Old Testament canon

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In the Hebrew Scriptures the scroll of Psalms appeared at the beginning of the third division called "Writings." (Recall the three divisions of the Hebrew Bible as Law, Prophets and Writings) As such, this collection of sacred songs was the inspired prayer and praise book of the nation of Israel. In the fourfold grouping of books in our English Bibles (Law, History, Poetry and Prophets), the book of Psalms is the second book of the third division.
2. PROMINENT SUBJECTS 2.1 David David, who wrote so many of the psalms, has given the reader an insight into the rich and varied experiences of his life with God, to the extent that no other writer has done. Anyone familiar with David's life cannot fail to be struck with this fact. He was, at different times in his life, a humble shepherd boy, a servant in the king's palace, a successful warrior, a fugitive, a great king, an exile, an old man. He was sometimes poor and sometimes rich, sometimes hated and sometimes beloved, sometimes persecuted and sometimes honored, sometimes obscure and sometimes prominent, sometimes profligate and sometimes penitent, sometimes sad and sometimes joyful. But in all these varied experiences, and under all these changing circumstances, David talked to God, pouring forth his heart, his thoughts, his feelings to his Maker. David's utterances to God at these times are recorded in the psalms, and, as the psalms are inspired by the Holy Spirit, they show us what kind of talking to God and what kind of heart attitude is acceptable to Him when we, too, pass through similar experiences. 2.2 Names of God God Himself is the key Person of the Psalms, for without Him there could be no song at all. In studying the different psalms, it is always interesting to observe how God is identified, whether by name, attribute, or action ascribed to Him. Four names of God are prominent in Psalms: El, Adonai, Jehovah, and Shaddai. The meanings of the names, and the frequency of each in the five books of the Psalms, are showed in below table: (Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, p. 278, by Irving L. Jensen)
Names of God in the Book of Psalms
Hebrew Name King James Translation Meaning El Adonai Jehovah Shaddai God Lord Lord Almighty Almighty One Sovereign Lord Provider; Blesser
Book I (1-41) Book II (42-72) Book III (73-89) Book IV (90-106) Book V (107-150) 67 13 207 19 31 1 85 15 43 1 32 2 101 1 41 12 226 -
Covenant Maker and Fulfiller 277
2.3 Worship and Praise

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Many of the psalms are about Mount Zion, its sanctuary, and worship by God's people. Beginning at Psalm 90, most of the hymns are of a liturgical nature, associated with public worship. It is not difficult to see why Psalms is sometimes called the hymnbook of Scripture. Praise is the dominant note of these psalms. The last five psalms (Psalms 146-50) are the climactic group, and are called "The Great Hallel," or "The Hallelujah Chorus." 2.4 Sin and Righteousness Since man's worship of God is a prominent theme in the Psalms, the spiritual conditions for such access to a holy God are referred to throughout the book. Psalm 1, which in many ways introduces the whole book of Psalms, clearly distinguishes between the righteous man and the wicked man. The righteous man fellowships with God; sin is a wall that separates sinful man from God. Both the book of Psalms and the gospel of John mentioned about the clean-cut distinction between sin and righteousness, the wicked and the righteous. The prominence of this subject in Psalms is supported by the repetition of such words as these: 1. 2. 3. 4. "righteous" and "righteousness" over 130 times "sin" and "iniquity" at least 65 times16 "good" and "evil" about 40 times each "judgment" and its cognates more than 100 times
3. THE MESSAGE OF THE PSALTER With a few exceptions, each psalm is an independent composition that can be understood apart from any of the other psalms. There are several emphases that characterize the collection as a whole. These emphases fall into two major categories: 1. the practical message; and 2. the prophetic message. 3.1 The Practical Message The Psalter is more popular and more extensively used among believers than any other Old Testament book. It was a favorite book of the first-century believers is shown by the fact that of the New Testament's 283 direct quotations from the Old Testament, 116 are from Psalms. One reason for this is that a wide range of human experience is represented in the psalms. We find guilt, worry, depression, and anxiety on the one hand; trust, confidence, joy, and praise on the other. Each psalm was written from the crucible of human experience. We should point out that this emphasis on practical experience is rooted in theology. It has been stated that if the entire Old Testament except the Psalter were lost, we would still have the basic material necessary to construct an Old Testament theology. The psalms reveal a message of practical Christian experience that is rooted in the character of God. The psalms are unsurpassed for devotional reading. Every reader can identify with them because their authors write dependent on God's grace and mercy, which He gives to undeserving sinners. Only eternity will reveal how many souls in desperation have fled to a psalm for help and strength. The ministry of the psalms in public services is also immeasurble. For example, what psalms especially come to think of a funeral service? 3.2 The Prophetic Message
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Several great prophetic themes are developed in the psalms. The most prominent theme is expressed in a number of prophetic psalms which anticipate the Messiah (i.e. the Lord Jesus Christ). Certain psalms prophesy about the person and work of Christ. In many ways the prophecies supplement what the New Testament records about Christ. For example, we read in Matthew 27:35-36 that men nailed Jesus to the cross; that they parted His garments among them and cast lots over His vesture; that they sat around the cross and watched His sufferings. The gospels also record a few words which Jesus spoke at this time. But they do not reveal much of the thoughts and feelings of Jesus. It is Psalm 22 that affords us the experience of listening to Jesus communing with His Father in that dread hour. See the NASB marginal note at 27:35; Psalm 22 is a prophecy of Christ. We recognize the agonized cry of the opening verse of the psalm, and such verses as 16 and 18 show that the prophecy goes far beyond any of David's experiences. Messianic psalms depict His: 1. 2. 3. 4. 5. 6. humanity (8); priesthood (110); sonship (2); suffering and death (22); resurrection (l6); and return to reign (2, 24).
Other psalms relate to Israel's future. We see in such psalms as 68, 89 and 102 that Israel's future blessings are based in the Messiah. The Gentiles also are included in the prophetic scope of the book (cf. Psalm 2, 65, 66).
4. THE NATURE OF HEBREW POETRY 4.1 Parallelism of Thought Hebrew poetry is constructed on parallelism of thought, rather than schemes of word rhymes. Three basic forms of parallelism are: 1. Synonymous: is the repetition of the same thought or of similar thoughts in somewhat different language (e.g. Psalm 2:1; 24:1-2). 2. Antithetical: is the statement of a thought followed by its contrast or opposite Ordinarily the two parts of the parallelism are joined by the adversative conjunction "but" (e.g. Psalm 1:6; 18:27). 3. Synthetic (or ascending): is a more complex arrangement in which an initial thought is stated and its consequences or ramifications are developed in a systematic way (e.g. Psalm 14:1). Other more elaborate types of parallelism, based on these three, are also found in the Psalter and other poetical books. This type of parallelism has a decided practical advantage. C.S. Lewis has observed that, unlike other characteristics of poetry such as rhyme and metre, thought parallelism does not disappear in translation. It can be readily observed in English translation. 4.2 Literary Devices Be acquainted with the various literary devices used by the authors of poetic writing. Some of the main ones are:
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1. Simile: comparison of two things, usually employing the words as or like (e.g. "He will be like a tree," Psalm 1:3). 2. Metaphor: comparison of two things without using the words as or like (e.g. "The Lord is a sun and shield," Psalm 84:11). 3. Hyperbole: exaggeration for effect (e.g. "Every night I make my bed swim, I dissolve my couch with my tears," Psalm 6:6). 4. Personification: applying personality traits to inanimate objects (e.g. "All my bones will say, 'Lord, who is like Thee,'" Psalm 35:10). 5. Apostrophe: addressing inanimate things (e.g. "What ails you, O sea, that you flee?" Psalm 114.5). 6. Synecdoche: representing the whole by a part, or a part by the whole (e.g. "the arrow that flies by day," Psalm 91:5).
5. PSALM EXPLANATORY NOTES AND TITLES 5.1 Explanatory Notes Explanatory notes are attached to the beginning of many psalms and should be treated as part of the inspired text. They should be distinguished from headings or themes supplied in some Bible versions to aid the reader. The titles and terms supply different kinds of information. The author is given in 100 of the psalms, while 50 are anonymous. Some titles give musical instructions which include the instrumental accompaniment, the name of the tune (cf. Psalm 6), or the way it is to be sung. The most familiar term in this connection is selah. It apparently was used to indicate a pause in the reading so that the musical instrument could strike up. The term is not meant to be read aloud. The explanatory notes also provide information regarding historical circumstances. These notes relate mainly to the psalms of David and give significant historical data relating them to events in David's life (cf. Psalm 7, 51, 52, 56, 57, 59, etc.). Other explanatory notes, such as that of Psalm 92, indicate the occasion on which certain psalms were used. 5.2 Titles Many feel that some of the information in the psalm titles has been misplaced and belongs at the end of the previous psalm. This theory was first propounded by J.W. Thirtle many years ago. We should remember that chapter divisions did not exist in ancient manuscripts. Such a misplacement could have been made when the psalms were divided into chapters. It may well be that the musical instructions (hymn tunes, instructions concerning stringed instruments, etc.) should be placed as a postscript to the preceding psalm. This would mean in Psalm 9, for example, that the words, "for the chief musician; set to Muthlabben" belong at the end of Psalm 8. In the song recorded in Habakkuk 3 the musical instructions are found at the end of the composition, rather than at the beginning. This would tend to support Thirtle's theory.
6. CLASSIFICATION OF PSALMS The psalms may be classified in several ways on the basis of subject matter. The main types appear to fall into the following categories:
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CLASSIFICATION PURPOSE Devotional/Didactic formal instruction Hallelujah Historical Nature Penitential Imprecatory Messianic praise God looking back on God's dealings with the nation of Israel the handiwork of God in His creative work sorrowing over sin asking for judgment on wicked men
PSALM 1, 5, 7, 15, 17, 50, 73, 94, 101 106, 111-113, 115-117, 135, 146-150 78, 105, 106, 136 8, 19, 29, 33, 65, 104 6, 32, 38, 51, 102, 130, 143 7, 35, 52, 55, 58, 59, 69, 79, 83, 109, 137, 140
speak of the Person and the work of the Messiah - Jesus Christ 2, 8, 16, 20-24, 31, 34, 35, 40, 41, 45, 68, 69, 102, 110, 118
Examples of these different types will now be examined. 6.1 Psalm 1: A Devotional Psalm Psalm 1 is accurately labeled a devotional psalm. Since it constitutes a fitting introduction to the entire Psalter, it is worthy of careful examination. The psalm contrasts two men. These men portray two types of lives which are seen throughout the Psalter the godly life and the ungodly life. The psalm is developed in the following way:
The Godly Man (1:1-3) The Ungodly Man (1:4-6) Description Illustration "like the chaff" Illustration "like a tree" Explanation 6.1.1 The godly man (1:1-3) The godly man is described both negatively and positively in the first two verses. The negative description is threefold.
THE GODLY MAN WALKS NOT in the counsel of the ungodly STANDS NOT in the way SITS NOT in the seat of sinners of scoffers
A progression is evident here. You can picture a man walking, then standing and talking, and finally sitting down with the wrong people (showing and acceptance). A positive description follows. The godly man is one whose life is regulated by the Word of God. His attitude toward it is one of constant delight and continual meditation. His relationship to the Word is not superficial. He is not merely under the Word, but in it.
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The life of the godly man is "like a tree" planted by its source of water. Certain characteristics of the life of the godly man are suggested by this simile: 1. Permanence. A tree is permanent in contrast to chaff, which blows away. A tree is not likely to be moved by adverse winds. It stands firm and stationary. 2. Productivity. The tree is productive. It brings forth fruit by season. It produces regularly, not spasmodically. The godly man is one who is characterized by consistency. 3. Prosperity. The godly man's successes are attributable to the fact that he is in God's will. 6.1.2 The ungodly man (1:4-6) There is a vast chasm between the godly man and the ungodly man. "The ungodly are not so." The ungodly man is likened to chaff. Chaff is lifeless, worthless, and transitory, in contrast to a tree, which pictures life and stability. The illustration is explained in verses 5-6. In the judgment, the ungodly man will not stand up. He has no means of defense. His destiny is therefore different. He perishes, while the godly man is preserved. 6.2 Psalm 2: A Messianic Psalm A messianic psalm is one which prophesies some aspect of the Person and work of Christ. Psalm 2 is quoted in the New Testament in several places and is interpreted as referring to Christ (cf. Hebrews 1:5). The Hebrew word for "anointed" in verse 2 means "Messiah." This psalm presents two contrasting scenes. The first portrays the nations in a tumult, rejecting the Son. The second describes the Son reigning on the earth in power. Psalm 1 gives us a picture of the ungodly individual. Psalm 2 shows us a picture of ungodly men collectively. We are not certain of the historical background of this psalm. It was probably the coronation of one of Israel's kings, quite likely King David. If so, the psalm in its historical context would speak of the unrest among the surrounding nations caused by the coronation of the king (cf. 2 Samuel 5:17). However, the king is confident of his divine appointment. Thus, he may be sure that God will vindicate his cause. In opposing Israel's king the nations oppose God's anointed representative. A careful reading of the psalm, along with references to it in the New Testament (Acts 4:25ff.; Acts 13:33; Hebrews 1:5; 5:5), shows that the psalm has a broader significance than its immediate historical context. It is a portrait of the perfect king, the Messiah Himself. The psalm thus pictures both a rejected and a reigning Messiah.
Psalm 2 The Son Is Rejected (2:1-5) The Son Reigns (2:6-9) His First Coming Invitation 6.2.1 The Son is rejected (2:1-5) The beginning of the psalm describes the fomenting and unrest among the nations. This depicts the reaction of heathen nations to Israel's king in Old Testament times. Going beyond the immediate historical context, it depicts the world in opposition to Christ. It refuses to have the Son reign. It determines to throw off His oppressive yoke. This attitude of rejection was specifically evident in the crucifixion of Jesus. In a broader scope, this scene of unrest also depicts the attitude of a world that refuses to have Christ control it (cf. Acts 4:25-26).
His Second Coming Wrath or Refuge
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In verse 4 the scene shifts to heaven, where God sits and laughs. But He is not going to laugh forever: He is going to speak in wrath and then move in judgment on those who defy Him. 6.2.2 The Son reigns (2:6-9) This paragraph shows the absurdity in the scene we have just witnessed. The rulers of the earth clamor for world control. But God already has chosen His king. The earth belongs to the Son and it is His for the asking. Christ is going to reign from Zion (2:6). His reign will be one of complete authority. He will destroy His enemies as easily as a fragile piece of pottery. God's plan for the world shows that the actions and attitudes of the world are devoid of wisdom. 6.2.3 The invitation (2:10-12) Psalm 2 closes with an invitation. The rulers of the world should demonstrate good sense and submit to the Son. There are only two alternatives: wrath or refuge. The reader must make his choice. 6.3 Psalm 19: A Nature Psalm Many psalms extol the character of God as it is displayed in nature. Psalm 19 may thus be described as a nature psalm, since the first part of it concerns the revelation of God in nature. The entire psalm teaches that God reveals Himself in nature and in the Scriptures. The concluding stanza is a prayer of the psalmist in view of this revelation.
Psalm 19 God's Revelation (19:1-11) In the World (19:1-6) In the Word (19:7-11) General Revelation Negative 6.3.1 God's revelation (19:1-11) Nature around us tells the glory of God's character (19:1-6). This revelation is accurate, though, of necessity, incomplete. It is as though nature were preaching a sermon day by day. This endless sermon is heard in every corner of the world. The theological significance of this is explained in Romans 1:18-20. God's eternal power and deity are clearly seen in creation, readily apparent to any man who looks. This renders any plea of ignorance of God's existence invalid. God's mighty power manifested in the heavens is represented metaphorically as the sun racing through the heavens. God has also revealed Himself in the Scriptures (19:7-11). It is evident that science (nature) and Scripture do not present conflicting viewpoints, because God is the author of both the world and the Word. God does not contradict Himself. The Word is described in six statements. Each statement is composed of three parts:
Special Revelation Positive
Man's Response (19:12-14)
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1. the first part gives a synonym for the Word (law, testimony, etc.); 2. the second part gives an attitude of it (pure, clean); and 3. the third part describes its effect (rejoices the heart, restores the soul). The description of the Word reminds us that we should desire it (19:10). The Word is more valuable than gold and more satisfying than honey. 6.3.2 Man's response (19:12-14) In light of the fact that God has communicated to man, the psalmist responds to Him. He makes a negative request that he might guard himself from sin, both intentional and unintentional. He makes a positive request that his words and thoughts might be acceptable to God. 6.4 Psalms 22-24: Messianic Psalms We have already examined a messianic psalm, Psalm 2. Psalms 22-24 form a significant and well-known trilogy and are worthy of special study. These three psalms present three different aspects of Christ's work.
PSALM 22 His Death Salvation 6.4.1 Psalm 22 (The past)
PSALM 23 His Life
PSALM 24 His Coming
Christ the Sufferer Christ the Shepherd Christ the Sovereign Christian Experience Rewards
Psalm 22 is the psalm of the cross. Although many of the experiences recorded here were duplicated in David's life, the psalm looks beyond to the suffering Messiah. Verse 1 contains the very cry that Christ uttered from the cross (Matthew 27:46). The scornful treatment He experienced at the hands of His enemies is recorded in verses 6-8. His death by crucifixion is described in verse 16: "They pierced my hands and my feet." The distribution of His garments is described in verse 18. This harmony of detail is not accidental. The psalm describes Christ's death. This is preparatory for the two psalms that follow. As the Messiah, Christ suffered and died before He performed the work of Shepherd and Sovereign. 6.4.2 Psalm 23 (The present) This psalm is built on a relationship that was familiar to David, that of a shepherd to his sheep. David knew from experience the undependable character of a sheep. He was aware of the many responsibilities of the shepherd. The relationship is personal: "The Lord is my shepherd." The rest of the psalm speaks from the context of this relationship. The shepherd plays an indispensable role in the lives of his sheep. He: 1. Supplies our needs. The psalmist lists needs, such as rest, restoration, and guidance.
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2. Subdues our fears. This is described in verse 4. Even the fear of death is banished by his presence (thou art with me) and his protection (the rod and staff). 3. Satisfies our longings. Verses 5-6 describe the shepherd as a gracious host who bountifully supplies us with his goodness and loving-kindness as long as we live. But God does more than temporarily satisfy. He cares for us "all the days of our lives" and then provides for us "in the house of the Lord forever." 6.4.3 Psalm 24 (The future) This psalm opens with a reminder that the earth and everything in it belong to God by virtue of His creation of it (24:1-2). The next stanza presents the conditions regulating man's appearance before this great Creator (24:3-6). Only those with clean hands and pure hearts may stand in His holy place. The final stanza (24:7-10) pictures the Lord returning as a glorious king to His city. These final verses may have originated with the transfer of the Ark to Jerusalem. Just as the Ark was brought into the city as a visible representation of God's glory, so in a coming day the King of Glory will return in person. 6.5 Psalm 51: A Penitential Psalm A knowledge of the historical background of this psalm is enlightening. The heading informs us that it describes David's innermost thoughts after his sin with Bathsheba.
PSALM 51 Recognition of Sin (51:1-5) Request for Cleansing (51:6-12) Restoration to Fellowship (51:13-19) 6.5.1 Recognition of sin (51:1-5) David acknowledges a continual consciousness of his sin. His guilt feelings are acute because he has tried to cover his transgression. Psalm 32:1-4 describes his inner turmoil on this occasion in even more detail. He acknowledges the character of his sin. It is not against Bathsheba or Uriah, but against God that the primary offense has been committed. He acknowledges the ultimate cause of his sin in verse 5. He was sharpen in iniquity and conceived in sin. He committed this sinful act because he was born with a depraved human nature. 6.5.2 Request for cleansing (51:6-12) After confessing the sin, David prays that he might be purged inwardly. He is concerned that he regain the joy of salvation and that the Holy Spirit not leave him (5:11). Such a request concerning the Holy Spirit is not necessary today, for every believer is permanently indwelt by the Holy Spirit who will never leave us (1 Corinthians 6:19-20). Before Pentecost the Holy Spirit came upon believers, but sometimes left them (cf. Saul's experience, 1 Samuel 13-18). David prays that he might not have this experience. 6.5.3 Restoration to fellowship (51:13-19) David's restoration to fellowship is evidenced by a new concern for God and His work. He realizes now that God is most concerned with our inner purity (15:16-17). Having been restored to a state of purity before Him, he can admonish sinners and be used to convert lost people (51:13). 6.6 The Imprecatory Psalms
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Several psalms present a problem in that the psalmist is seen calling down oaths and curses on his enemies. Psalm 109 is one of the best examples of this. It has been pointed out that such an attitude is in marked contrast to the spirit of forgiveness which is taught in the New Testament. This attitude of the psalmist is supposedly sub-Christian. In answer to such a charge, the following points must be made: 1. These curses do not express a desire for personal revenge. The enemies mentioned are the enemies of God (cf. Psalm 139:21-22). David himself was characterized by longsuffering and forgiveness when dealing with his personal enemies. 2. The psalmist expects God to execute this justice. It is not something he does himself. 3. Many of the curses are connected with the national life of the people (cf. Psalm 144:57). Nations often pray for victory over a foe. 4. The psalmist even calls down curses on himself if they are deserved (cf. Psalm 7:3-6). 5. Before the Christian era, the prosperity of the wicked seemed to be a refutation of the holiness of God. It was natural then for a believer to desire to see God's character vindicated through His destruction of the wicked.
7. REFERENCES AND RECOMMENDATION FOR FURTHER STUDY 1. A Survey of Old Testament Introduction, Chicago: Moody Press, 1964 Edition, by Gleason L. Archer, Jr. 2. Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, by Irving L. Jensen. 3. Exploring the Scriptures, Chicago: Moody Press, 1981 Paperback Edition, by John Phillips.
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Chapter Eleven
Chapter Eleven - Proverbs - The Fear of the LORD
As a result of this chapter, you should be able to: 1. explain the purpose of the book of Proverbs; and 2. identify some of the basic principles in Proverbs. This chapter is divided into the following five major parts: 1. 2. 3. 4. introduction; prominent subjects; personalities in the book; and principles of the book.
1. INTRODUCTION The book of Proverbs is the second of three Bible books designated as "Wisdom Literature," the other two being Job and Ecclesiastes. It is a discussion of the life of wisdom. Wisdom begins when God is treated with proper respect and given His proper place. The life of wisdom cannot be divorced from the God who is all-wise. The basic truth constantly affirmed in Proverbs is expressed in the famous statement, "The fear of the LORD is the beginning of wisdom" (1:7 and 15:33). 1.1 Name The common title of the book is "Proverbs," from the opening phrase "The proverbs of Solomon" in 1:1. The Hebrew word for "proverb," mashal, comes from a root meaning "to be like," or "to represent." This is very appropriate, since most proverbs use "comparison" to teach their truths. (An example: "He that hath no rule over his own spirit is like a city that is broken down. and without walls" 25:28, KJV.) Proverbs are terse maxims about conduct and character, primarily in the realms of the spiritual, moral, and social. 1.2 Authors Most of the biblical proverbs originated with Solomon, son of David (Read 1:1; 10:1; and 25:1, which are the opening verses of the three largest sections of the book.) Chapters 30 and 31 are assigned to Agur and Lemuel, respectively, whose identities are known. The section 22:17-24:34 is attributed to "the wise men" (see 22:17; cf. 24:23). Read 1 Kings 4:31 for a reference to such a class of men. If the wise men of Proverbs 22:17 lived before Solomon's time, Solomon may have been the one to assemble their writings and add them to his own. The proverbs of chapters 25-29 were written by Solomon and edited about two hundred years later by a committee appointed by King Hezekiah (c. 700 B.C.). Some think that this group called "men of Hezekiah" (25:1) may have included Isaiah and Micah, who were contemporaries of Hezekiah. Solomon is the author of three books of the Bible. John Phillips has suggested this possibility of the books being written at different stages of his career: 1. Song of Solomon - written when he was young, and in love 2. Proverbs - written during middle age, when his intellectual powers were at their peak 3. Ecclesiastes - written in old age, when he was disappointed and disillusioned with the carnality of much of his life 1.3 Date of the Composition As noted above, most of Proverbs was written by Solomon. This would date his work around 950-900 B.C.. Hezekiah's collection was formed around 700 B.C. It is reasonable to conclude that the various groups of proverbs were brought together as one book around that date, namely 700 B.C.. See below chart for illustration: (Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, p. 286, by Irving L. Jensen)
Dates of Solomon's Writings

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It has been assumed by certain liberal theologians that the book of Proverbs originated in the intertestamental period. Since in this period (around 350 B.C.) it was popular to attribute religious works to some well-known figure in Israel, Solomon was chosen as the originator of Proverbs. Thus, even though Solomon may have had nothing to do with it, the book would gain wider acceptance among the Jews because of its association with a great person. The content of the book does not support the above theory because it is more consistent with the world of early Israel than with the world of postexilic Israel. Although certain parts of the book were composed after the time of Solomon (cf. 25:1; 30:1; 31:1), many of the chapters are the work of Solomon himself. The book as a whole was edited later than Solomon's day. 1.4 Divisions of the Proverbs Owing to the nature of a proverb, the major divisions of the book of Proverbs do not fall into a neat outline. The first nine chapters are presented as a series of talks between a father and a son. They center around the general theme of wisdom versus folly. This is a preparation for the individual proverbs that follow, starting with chapter 10. Chapters 30-31 constitute an appendix to the book. Due to the nature of the book we will study its content thematically rather than analytically. See below chart for illustration: (Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, p. 293, by Irving L. Jensen)
Divisions of the Book of Proverbs
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1.5 The Place of the Book of Proverbs in the Bible In the English canon, Proverbs is the third of the five poetical books. In the Hebrew canon, it is the second of eleven books in the final section called "Writings." In both canons it follows Psalms. Below table shows comparisons of Proverb's message with that of other Old Testament books. (Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, p. 287, by Irving L. Jensen)
Proverbs Compared with Other Old Testament Books

BOOKS Books of the Law Job Psalms Proverbs KEYNOTES revelation and guidance USES manual of history and legislation message for today and tomorrow handbook of devotion guide to practical living
Books of the Prophets authority worship observation and reflection
questionings and reasonings answers from God and man
Divisions of the Book of Proverbs

The New Testament writers quote and allude to Proverbs several times. Read the references listed below.
PROVERBS N.T. QUOTE OR ALLUSION
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3:7 25:21-22 3:34 24:21 16:7 11:31 26:11 3:11-12 4:26 10:12 22:9 25:6-7
Romans 12:16 Romans 12:20 James 4:6 1 Peter 2:17 1 Peter 3:13 1 Peter 4:18 2 Peter 2:22 Hebrews 12:5-6 Hebrews 12:13 1 Peter 4:8 2 Corinthians 9:7 Luke 14:10
The epistle of James is one book of the New Testament which concentrates on the conduct of believers, Just as Proverbs does in the Old Testament. In fact, James is sometimes referred to as Proverbs of the New Testament. The relation of Proverbs to Christ is deeper than appears on the surface. Some see Christ foreshadowed in such explicit passages as 8:22-31; 23:11 and 30:4. A foundational connection is that the wisdom spoken of in Proverbs is found completely in Christ (1 Corinthians 30). "The aspiration in Proverbs is for wisdom to become incarnate (Proverbs 8), as indeed it did when 'all the treasures of wisdom and knowledge' became flesh in Christ (Colossians 2:3)." The "wise" man of Proverbs is the righteous man. And no man is righteous except as he is clothed with the righteousness of Christ. So the truly wise man today is the born-again Christian. 1.6 The Nature of a Proverb A proverb is universal. It is not composed against the background of a specific historical or personal situation, but is a general saying designed to apply to many different instances. In this connection, it is significant that the term "Israel" never occurs in the book. The proverbs are also comprehensive. We will see that the subject matter of the proverbs covers all areas of life. But each proverb does not apply to every situation. Like any general rule or maxim, a proverb holds true for certain designated circumstances requisite to the situation in view (cf. Proverbs 16:7, for example). 1.7 Purposes The first seven verses of the book set forth its overall purpose. Verse 7 gives the basis of the whole book: "The fear of the LORD is the beginning of knowledge." The word "fear" in this case carries with it the concept of reverential trust or awe. The word does not connote the idea of terror, as it does in current usage. Also, the term "wisdom" must be clearly understood. Wisdom is more than an accumulation of facts. It entails a grasp of the basic issues of life. It includes the ability to apply principles which one has learned to any given situation. A good illustration of this is seen in the life of Solomon. In the third chapter of 1 Kings, God grants Solomon's request for wisdom. In the same chapter this wisdom is illustrated in a decision Solomon makes. He is forced to decide between two claimers concerning the custody of a child. By threatening to kill the child, Solomon ascertains the identity of the real mother. This story demonstrates the nature of genuine wisdom, since Solomon knew exactly what to do in a given situation. When a man learns to fear God, he is able to conduct himself properly in every area of life.
2. PROMINENT SUBJECTS 2.1 Solomon The book of Proverbs is not a narrative about Solomon, but its pages reveal much about this wise man. Solomon was a unique character in many ways; he was: 1. musician;
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2. 3. 4. 5. 6. 7.
poet; botanist; zoologist; businessman; administrator; and king.
From 1 Kings 3:12 and 4:29 we learn that his wisdom was a direct gift from God. This was in answer to Solomon's petition (1 Kings 3:5-9). He was the author of 3,000 proverbs and 1,005 songs (1 Kings 4:32). Read 1 Kings 3:16-28; 4:29-34; and 10:1-9, noting other things said about Solomon. 2.2 Personal Ethics The proverbs are God's detailed instructions and exhortations to His people concerning their thought-and-deed life. Much of the book is addressed especially to young people (e.g., 1:4, 8). The proverbs are mainly about personal ethics, not as the sinner's way to God, but as the believer's walk with God on this earth. Although the book is not intended to elaborate on the way of salvation, such key phrases as "the fear of the LORD" (1:7) tell basically how a sinner is brought into fellowship with God. The counsel of Proverbs is profitable for all peoplesaved and unsavedbut the unsaved do not gain salvation by attempting to perform its good deeds (cf. Ephesians 2:8-9).
3. PERSONALITIES IN THE BOOK 3.1 The Fool Several individuals are described in the book of Proverbs. The most prominent is the fool. It is evident from the description that the fool is one who is morally, not mentally, deficient. It is the fool who makes light of sin (14:9), engages in mischief (10:23), and does not listen to godly advice (12;15, 15:5). The fool is the one who lives his life for himself and leaves God out of his thoughts. 3.2 The Sluggard Closely related to the fool is the sluggard. The sluggard is inherently lazy (6:9-10), and is hinged to his bed (26:14). He has desire, but no real ambition (13:4). Consequently, he is as exasperating as vinegar to the teeth and smoke to the eyes (10:26). 3.3 The Strange Woman Women are discussed in several places in the book. The "strange" woman is described several times (2:16-19; 5:3ff; 6:23-35; 7:5-27). From the description she is obviously a prostitute. Using flattery, she lures men into her home to their ultimate ruin and death. The reader is constantly admonished to keep God's Word (cf. 6:23). Only thus can he be certain of escaping the snares of the strange woman. 3.4 The Virtuous Woman In contrast to this there is the portrait of the virtuous woman in 31:10-31. This woman makes the ideal wife. She cares for her husband and he thus has confidence in her (31:11). She is concerned for her household. This is demonstrated by the fact that she works willingly and shops wisely (31:13-14, 16-19). The worthy woman is characterized by wisdom in her speech (31:26). All these admirable traits are products of her relationship to God. She exemplifies the theme of the book of Proverbs; namely, the fear of the LORD (31:30).
4. PRINCIPLES OF THE BOOK Proverbs discusses the wise man in his various relationships. A few of the major ones are mentioned. 4.1 Man's Relationship to God Since the fear of the LORD is the foundation of wisdom, many of the proverbs discuss man's relationship to God. This includes the following areas:
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1. Divine guidance (3:5-6; 11:14; 15:22; 16:9). To depend exclusively on one's own understanding may lead to tragic results. These proverbs point out that God gives guidance through godly counselors. 2. Avoiding sin (6:16ff.). These proverbs catalog seven sins that God especially hates. The wise man will take note and avoid these. 4.2 Man's Relationship to His Nation God has advice regarding two possible relationships of a man to his nation: 1. Leaders of the nation. Leaders are chosen and controlled by the sovereign God (8:15-16; 21:1-2). They are to rule with equity (29:4) and are to be especially wary of the snares laid by strong drink and strange women (31:1-9). 2. The citizenry of the nation. The people who are governed are to remember that God honors righteousness and punishes sin in the nation as a whole (11:11; 14:34). 4.3 Man's Relationship to His Business Two lines of thought are especially emphasized in relation to everyday business affairs: 1. Honesty and integrity. These principles are to guide the wise man's dealings. False weights and balances are condemned (11:1; 16:11; 20:10). The businessman who cheats his customers cannot expect the blessing of God. 2. Caution. In loaning money, the wise man will be especially cautious (6:1-2; 11:15; 17:18; 22:26; 27:13). To loan money with no security is foolishness, not generosity. 4.4 Man's Relationship to His Friends The author of these proverbs stresses the following truths with regards to friends: 1. Friendships are valuable. It is important to remember that a man wins friends by being friendly himself (18:24). Friendships can be of great spiritual benefit. The right kind of friend is faithful (18:24), tactful (27:14), and helpful (27:6). 2. Friendships are vulnerable. People who entice to sin are to be kept away (1:10-19). Some friendships are based on wrong things, such as money (19:4). Like any other good thing, friendships may be mis-used (16:28; 17:9). 4.5 Man's Relationship to His Family Many of the proverbs speak about family relationships: 1. A wife. A wife is a gift and blessing from God (18:22). This is true only if she is a good wife, i.e. sensible (19:14), capable (31:10) and a stabilizing influence in the home (14:1). The wrong kind of wife is quarrelsome and nagging (21:19; 25:24; 27:15-16). 2. Children. It is the responsibility of parents to provide direction for the child (22:6) and also to administer discipline (13:24; 22:15; 23:1314). 4.6 Man's Relationship to Himself The book of Proverbs also discusses personal habits. It contains also discusses personal habits. It contains a series of contrasting personality traits which are accompanied by a description in which the virtues or limitations are clearly stated. Some of the more significant ones are: 1. 2. 3. 4. 5. diligence and laziness (20:13; 24:33-34); speech and silence (15:1-2; 20:19; 26:20); pride and humility (15:25; 16:18-19; 21:4); joy and sorrow (17:22); and drunkenness and sobriety (23:29-32).
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5. REFERENCES AND RECOMMENDATION FOR FURTHER STUDY 1. Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, by Irving L. Jensen. 2. Exploring the Scriptures, Chicago: Moody Press, 1981 Paperback Edition, by John Phillips.
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Chapter Twelve
Chapter Twelve - Ecclesiastes - Life Is a Broken Record

@ As a result of this chapter, you should be able to: 1. explain the purpose of the book of Ecclesiastes; and 2. discuss the basic teaching of Ecclesiastes. This chapter is divided into the following four major parts: 1. 2. 3. 4. @ 1. INTRODUCTION Ecclesiastes is a book that investigates life and tells what kind of life is worth living. It is the quest of a soul who sees only vanity all about him until his eyes are opened to the hope offered by God. The book has been described as a confession of failure and pessimism when God is excluded. Ecclesiastes is a perplexing book to many, partly because its perspectives and purposes are not understood. The background and survey studies that follow will help to throw light on these important concerns. 1.1 Name The name for this book comes from the opening phrase, "The words of the Preacher" (1:1). Preacher is the one who speaks to an assembly of people. The word "Ecclesiastes" comes from the Greek word related to the term meaning "church" or "assembly." The book is known among the Jews as qoheleth, the Hebrew equivalent of "Ecclesiasies." The Hebrew word qohal means "to call an assembly." The person who would perform such an act would be a preacher. In Old Testament days a preacher "qoheleth" was an official speaker to an assembly of people. Other appearances of the word "Preacher" in Ecclesiastes are at 1:1, 2, 12: 7:27; 12:8, 9, 10. The word is not found in any other Old Testament book. 1.2 Author The author is not named in the Bible text. The writer identifies himself in 1:1 as the son of David who is king in Jerusalem. Internal evidences favor the traditional view that Solomon is meant by this phrase. The following descriptions in the text coincide with what is known about Solomon from the historical record (e.g. 1 Kings): 1. 2. 3. 4. the author's unrivaled wisdom (1:16); his wealth (2:8); his extensive building projects (2:4-6); and his collection of proverbs (12:9). introduction; the question (1:1-11); the search (1:12-12:8); and the conclusion (12:9-14).
1.3 Date of the Composition The date the writing of the book some time during his reign (970-930 B.C.). But almost all liberal theologians place the date of composition a few hundred years after Solomon's time. Their arguments are as follows:
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1. They cite the nature of the vocabulary and grammar and the adverse circumstances reflected in the content of the book as evidence for a later composition date. It is true that the language and grammatical structure are different than that of Solomon's day. Apparently this difference is due to the literary form of the book. 2. Ecclesiastes portrays a period of oppression and hardship which would not be characteristic of the time of Solomon's reign. References to hardship are found in the book (cf. 4:3), but this is no indication that the country as a whole experienced it. Even in an age of prosperity, instances of suffering and oppression are not unknown. Since the first verse of the book identifies Solomon as the author, it would be best to take this at face value and place the date of composition in the reign of Solomon (for a full discussion of the five main views see Gleason Archer, A Survey of Old Testament Introduction, Chicago: Moody Press, 1966, pp. 462-472). 1.4 The Place of Ecclesiastes in the Bible Ecclesiastes is the fourth of five poetical books in our English Bible: Job, Psalms, Proverbs, Ecclesiastes, Song of Solomon. In the Hebrew Bible it is the fourth of five Megilloth writings ("Five Rolls"): Song of Solomon, Ruth, Lamentations, Ecclesiastes, Esther. Each of the five "rolls" was read at an annual Jewish feast. Ecclesiastes was read at the Feast of Tabernacles, which was the most joyous of the festivals. 1.5 Inspiration It should be kept in mind that portions of Ecclesiastes reflect the thinking of the natural man. This means that the statements are an accurate record of the reasonings of human, not divine wisdom. The doctrine of divine inspiration of Scripture holds that the Scriptures are an accurate account of what God desires to have recorded. A newspaper may accurately record the statements and opinions of individuals without accepting the veracity of such statements. In the same way, the Bible sometimes records the lies of the devil and the opinions of the natural man without sanctioning such opinions. So passages such as Ecclesiastes 3:20 and 9:10 should be understood in light of the final conclusions of the book in chapter 12. 1.6 Purposes The purposes of Ecclesiastes are to show the futility of pursuing materialistic, earthly goals as an end in themselves, and to point to God as the source of all that is truly good. The theme of the book is determined by these purposes, and may be stated in this twofold way: 1. Every pursuit of man is futile if God is excluded. 2. Only God's work endures, so that only He can impart true value to man's life and service. 1.7 Content of the Book The book of Ecclesiastes follows a sermonic form. It is a record of a search for the chief good. Through the ages, great minds have asked if there is one chief good in life, a summum bonum. Plato said it was knowledge. Aristotle suggested a well-balanced life, the golden mean between the two extremes. Epicurus and others believed that pleasure was the answer. The author of Ecclesiastes explores all the possibilities. In doing so, he expresses the frustration that any man experiences when he tries to find any meaning in life apart from God. To rely on human wisdom, excluding God, results in an ultimately meaningless life. The book is in the form of a sermon. The first paragraph introduces the subject, the major part of the book explores the problem, and the last few verses summarize the findings and present a conclusion. @ 1:1-11 l:12-12:8 12:9-14
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Introduction to the Sermon The Question @ 2. THE QUESTION (1:1-11)
Body of the Sermon The Quest
Conclusion of the Sermon The Conclusion
The speaker's basic attitude toward life is revealed in the second verse of the first chapter. He sees all of existence as "vanity." The Hebrew translated "vanity" does not mean pride. It mean "vapor." It is similar to the word found in James 4:14, in which James calls human life a vapor. This metaphor suggests that life is both fleeting and futile. Life has no purpose, goal, or meaning to the Preacher. This is one of the dominant themes of the book, the word "vanity" being repeated 31 times. The weary round of life is illustrated in the realms of nature and human existence (1:4-11). As the Preacher observes the human race he sees generations arise and then disappear with unchanging regularity (1:4). The same regularity is seen in the endless cycle of natureXthe sun always rises, the rivers always flow, and the wind always blows. Outwardly there is constant movement, but in essence nothing changes. It has been accurately observed that present day society suffers from cynicism and boredom. The most common malady today is not cancer or heart disease, but boredomXboth of the individual and of society. An abundance of leisure time has served to make this problem acute, but the cause is an approach to life which does not take God into account. @ 3. THE SEARCH (1:12-12:8) In the body of the sermon, there is a detailed analysis of the search made by the Preacher to find significance in life. In 1:12-6:12, he describes how the search is made. In 7:lff., he makes certain deductions based on the search in chapters 1-6.
The Examination (1:12-6:12) What He Experienced What He Observed 3.1 The Examination (1:12-6:12)
The Analysis (7:1-12:8) Pertinent Comparisons Practical Advice
The Preacher explains how he sought wisdom (1:12-18) and pleasure (2:1-11). Since he was free from the necessities that weigh on ordinary men, he sought wisdom until he became the wisest man alive. His search involved a great deal of effort, but produced only meager findings. The same was true of his search for pleasure. Solomon had enough wealth to pursue the desires of his heart. But he found that pleasure also is transitory and, thus, his search is only "a striving after wind" (2:11). The remainder of chapter 2 compares wisdom and pleasure. Wisdom appears to be worth more than pleasure, but both come to an end. Death robs a man of everything he has, anyway. So the Preacher hated life (2:17). The Preacher now views life in a broader scope and makes general observations concerning it. 3.1.1 Life Is Useless (3:1-15) It appears that God has a predetermined time for everything to happen. But why this is so remains a puzzle.
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3.1.2 Life Is Unjust (3:16-22) Where one would expect justice there is nothing but wickedness. The Preacher realizes that a judgment of God is coming for all men (3:17) and that this judgment of men begins at death, which is the common experience of man and beast (3:19-20). 3.1.3 Life Is Oppressive (4) The Preacher describes the oppressed as those who have tears but no comforter. Although the oppressors have power on their side, even they have no comforter. The speaker then makes three comparisons: it is better to be dead than alive, indeed it is better never to have existed (4:2-3), it is better to live in association with other people than to live alone (4:7-12); it is better to be a poor wise youth than a foolish old king (4:13-14). 3.1.4 Life Has Certain Advantages (5-6) In chapter 5, the Preacher examines two supposed advantages in lifeXmorality and money. He lists maxims related to religious observancesXhe reverent in the house of God, be careful in making vows and promises to God (5:1-7). In 5:10ff., he discusses money. Money does not satisfy. It causes worry in the present (5:11-12), and no man can take it with him when he dies (5:15). Neither morality nor money has the answer to man's search for real meaning in life. Chapter 6 emphasizes a view of life in which man's labor is unrewarded and his desires are unsatisfied. 3.2 The Analysis (7:1-12:8) In chapters 7-9, the author makes a series of comparisons. Honor is better than luxury (7:1); sobriety is better than levity (7:2-7); covetousness is better than rashness (7:8-10); to compromise is better than to insist on the right (8:1-9), etc. In light of these comparisons certain conclusions are forthcoming. We should get what we can out of life because there is no afterlife (9:1-10) and because there is no justice in life now (9:11-17). The Preacher gives practical advice in 10:1-12:8. As you read through this section, you will see that the note of cynicism is not quite so strong. The author is like a man who is groping in the darkness and getting closer to the light. The section prepares the way for the concluding paragraph of the book. The following conclusions are drawn: 1. A little folly may be dangerous. It is like a dead fly in a bottle of perfume (10:1). It is better to live a life characterized by wisdom (10:2ff.). 2. It is possible to be overcautious (11:1-8). A person who continually observes the wind will never sow. 3. We should enjoy life and serve God while we are young (11:9-12:8). It is important to remember the Creator in the days of our youth (12:1). Old age comes before we are ready for it and incapacitates us. In 12:3-8 we have a poetic picture of old age. @ 4. THE CONCLUSION (12:9-14) The Preacher gives an explanation of his methodology. He not only sought wisdom for himself, but he endeavored to teach it to others, using just the right language to communicate the truth (12:9-11). The Preacher expresses himself both negatively and positively. On the negative side, he has learned that much study induces
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weariness and produces futility (12:12). This verse is to be understood in light of the search described in the book. He is referring to study which excludes God. These words should not be used by students as a proof text concerning study in general! The Preacher then expresses himself positively and sums up the whole search: we are to fear God and keep His commandments. This is the truth of Proverbs 1:7, "The fear of the LORD is the beginning of knowledge." Our attitude toward God should be one of reverential trust. This is demonstrated outwardly by keeping God's commandments. Faith issues in obedience. The author gives two reasons to pursue such a way of life: 1. This is the "whole duty of man." The phrase, literally translated, is: "This is the whole of man." To fear God and keep His commandments is all there is to man. This is the whole of life. 2. God brings every work into judgment. This course is best for both the present and the future. The conclusion of the hook is consistent with the rest of the Scripture. The New Testament fills in the details and shows us that the faith and obedience of which the Preacher speaks are to be placed in the Son of God, Jesus Christ. @ 5. REFERENCES AND RECOMMENDATION FOR FURTHER STUDY 1. A Survey of Old Testament Introduction, Chicago: Moody Press, 1964 Edition, by Gleason L. Archer, Jr. 2. Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, by Irving L. Jensen. @ Return to Table of Contents Go to Chapter Thirteen
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Chapter Thirteen - The Song of Solomon - The Greatest of these Is Love

@ As a result of this chapter, you should be able to: 1. summarize the various approaches to understanding the Song of Solomon; and 2. explain the significance of the Song of Solomon. This chapter is divided into the following four major parts: 1. 2. 3. 4. @ 1. INTRODUCTION A healthy balance in Bible study is maintained when the Song of Solomon is studied along with Ecclesiastes. Ecclesiastes focuses on the intellect of manXhis mental outlook on life. The Song of Solomon is a book about the emotions of manXin particular, the emotion of love. The old rabbinical law stated that no Jew was to read the Song of Solomon until he was at least thirty years old. Such a precept is indicative of the puzzlement that the Song of Solomon has presented to many minds. The nature of the book is such that many feel that the content is sensual and immoral. Its inclusion in the canon of Scripture has been questioned on several occasions. The objections are due to the name of God is not mentioned in the book and also an alleged lack of religious value. The book's inclusion in the canon was upheld at the Council of Jammia in A.D. 90. The reasons for its inclusion in the canon of Scripture will become clear as we examine the book. 1.1 Name The opening verse gives the title "The Song of Songs." This is the Hebrew way of expressing the best. Of Solomon's 1,005 songs (1 Kings 4:32), this one was his best or most important. The more common title assigned to the book is "Song of Solomon," also based on 1:1. Sometimes the book is referred to as Canticles ("series of songs"). 1.2 Author
introduction; expectation (1-3); consummation (4-8); and application.
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The traditional view is that Solomon was the author. This is strongly supported by internal characteristics of the book. The name Solomon appears at these places in the book: 1:1, 5; 3:7, 9, 11; 8:11, 12. The reference at 1:1 may be translated either "of Solomon" or "about Solomon." 1.3 Date of the Composition The Song of Solomon, like Ecclesiastes, is assigned a post-exilic date of composition by many liberal theologians. They use the same reasons (grammatical, linguistic, etc.) that are advanced in support of a later date for other books. Since these reasons have already been mentioned in connection with Ecclesiastes, we will not go over them again. The Song of Solomon, or Canticles as it is often called, contains internal evidence in support of a composition date which is before the time of the divided kingdom, i.e., prior to 931 B.C. The content of the book reflects unity in the kingdom, which was the case in Solomon's reign. There is no conclusive argument against the traditional view that Solomon is the author of this book. Solomon probably wrote this book while he was still young, being drawn away from Jehovah by his seven hundred wives (1 Kings 11:3-4). A suggested date is 965 B.C. 1.4 The Place of the Song of Solomon in the Bible In our English Bibles, the Song of Solomon is the fifth of the poetical books: Job, Psalms, Proverbs, Ecclesiastes, Song of Solomon. In the Hebrew Bible, it is the first of the "Five Rolls" (Megilloth): Song of Solomon, Ruth, Lamentations, Ecclesiastes, Esther. Portions of it were sung on the eighth day of the Passover feast, which was the Jews' first and greatest of the annual feasts. In ancient times the Jews revered Canticles as uniquely sublime. They likened Proverbs to the outer court of the Temple; Ecclesiastes to the holy place; and Song of Solomon to the most holy place. The New Testament book that has the same type of purpose as the Song of SolomonXreflection about a Bridegroom and His BrideXis the epistle to the Ephesians. 1.5 The Geographical Setting of the Song of Solomon The geographical setting of the Song of Solomon is shown in below maps: (Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, p. 307, by Irving L. Jensen)
Geography of the Song of Solomon
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1.6 Approach to the Story Traditionally, the story is regarded as an incident that transpired between two individuals: 1. Solomon; and 2. a shepherd girl. Solomon wins the girl's love and the book continues mainly as a dialogue between the two lovers. Another theory suggests that there are three individuals in the book: 1. Solomon; 2. the shepherd girl; and 3. her shepherd lover. The girl remains faithful to her shepherd lover despite the attempts of Solomon to win her for himself. In this view, Solomon is a wicked person in the story rather than the recipient of the maiden's love. The decision as to which storyline is correct rests on the interpretation of the content. Most believe that there are two characters, Solomon and the girl. This interpretation is followed in this course material. 1.7 Methods of Interpretation The following represent some of the different approaches employed in trying to interpret the Song of Solomon: 1.7.1 Allegorical The allegorical approach has been advocated by many throughout the history of the church. It minimizes or altogether discounts the historical setting of the book. One ancient writer put it this way: "You must bring chaste ears to listen to the Discourse of Love which we now have in hand; and when you think about the lovers in it, you must not understand by them a man and a woman, but the Word and the Soul" (Bernard of Clairvaux, quotes by Hugh J. Schonfield, The Song of Songs, New York: Mentor Books, 1959, p. 23). This view often gives symbolic interpretation to insignificant details of the book (A modern example of this is Watchman Nee, Song of Songs, Ft. Washington, Pa.: Christian Literature Crusade, 1965. Spiritual significance is attributed to small details, while the historical background is largely ignored). 1.7.2 Literal Advocates of the literal approach understand the book as an expression of human love on a highly romantic plane. It is a song of enduring human love before and after marriage. According to this view, spiritual
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principles relating to divine love, etc., should not be read into the story (Schonfield, Song, pp. 67ff. basically follows this approach.). 1.7.3 Typical This approach recognizes the book as based on a historical incident in the life of Solomon. As such it says a great deal about the value of love between a man and a woman. This shepherd girl displayed certain personal traits with which Solomon was unfamiliar, despite his large harem. He was deeply impressed, not merely with her physical beauty, but with her inner character as well. Along with the human relationship, there is also a spiritual allegory in the story. The relationship between these two individuals may be interpreted to symbolize the love of God for Israel and the love of Christ for the Church. 1.8 Purposes If we accept the typical approach and admit a spiritual allegory based on a historical situation, the book has two abiding purposes: 1. Physical beauty and human love are not to be considered gross or degraded. There is a proper scriptural balance between asceticism and sexuality. Love is the greatest and most powerful factor in all human relations (cf. Song of Solomon 8:7). 2. Human love should be a mirror of the divine love in which it is based. Ephesians 5:22-27 shows the real character of God's loveXit always acts in our best interest. Human love should have the same character. It is difficult to construct an outline of the book because it consists of a series of scenes. Some are memories in the mind of the bride and some are dreams that she has had. Chapters 1-3 anticipate a wedding, while chapters 4-8 describe scenes after the wedding has taken place. We will study the book on this twofold basis: 1. expectation (1-3); and 2. consummation (4-8). @ 2. EXPECTATION (1-3) The first section of the book is composed of a series of scenes showing the deepening relationship between the bride and bridegroom. From time to time a chorus breaks into the dialogue to add a thought (e.g. 1:8; 2:15). This section can be divided into the following five parts: 1. Unworthiness of the Bride (1:1-14);
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2. 3. 4. 5.
Intensity of their Love (1:15-2:7); Approach of the Bridegroom (2:8-17); Anxiety of the Bride (3:1-5); and Appearance of Solomon (3:6-11).
2.1 Unworthiness of the Bride (1:1-14) The bride is thinking of her absent lover and longs for this presence. She reflects on her own Unworthiness. She is just a simple shepherd girl whose skin has been darkened by the sun. The groom speaks and describes his image of the bride (Note: One can follow the different speakers in the New English Bible, Oxford & Cambridge: University Press, 1970, pp. 797-807. This translation indicates who is speaking.). 2.2 Intensity of their Love (1:15-2:7) This stanza emphasizes the intensity and reciprocal nature of their love. Each addresses the other in terms of endearment. The well-known comparison of the speaker to a rose of Sharon and lily of the valley in 2:1 are probably the words of the bride. The bridegroom responds in 2:2. The bride is like a lily among thorns. So great is her beauty that when she is compared to other girls they appear as thorns. The last verse of this section (2:7) should be understood as a reference to love itself, not the person of the beloved. The meaning is that we should not disturb or "stir up" love prematurely. Love is not to be forced. We should let it take its natural course. 2.3 Approach of the Bridegroom (2:8-17) In the beginning of this stanza, the bridegroom is at a distance. In 2:8-10 the bride traces his approach as he comes closer. He gives an invitation for her to join him (2:10). It is spring, and the time of winter has passed. The season enhances romance. The only concern is that "the little foxes" do not spoil the vineyard (2:15). This expresses poetically that small things often cause a breakdown in communication between two people. This to also true in the Christian's relationship to Christ. It is often the little things that hinder fellowship. 2.4 Anxiety of the Bride (3:1-5) This section is best understood as a dream. The bride dreams that she has lost her lover. She arises and goes through the streets of the city searching for him until she finally finds him. 2.5 Appearance of Solomon (3:6-11) The king is pictured approaching in all his splendor. He comes to the Shulamite maiden's home and leads her to the marriage. The pillars of smoke (3:6) refer to incense which was commonly burned at the head of important processions. @
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3. CONSUMMATION (4-8) There has been a mood of expectation in the first part of the book. The bride looks forward to the wedding, and the section reaches a climax with the appearance of the bridegroom. The second half of the book expresses fulfillment. The relationship between the two lovers becomes that of a bride and groom. This section can be divided into the following three parts: 1. Admiration (4:1-5:1); 2. Separation (5:1-6:4); and 3. Restoration (6:4-8:14). 3.1 Admiration (4:1-5:1) This section is devoted to a lengthy description of the bride. The bridegroom speaks an expression of his admiration for her. In his eyes she is without blemish (4:7). In the same way Christ sees believers "without blemish" because they are united to Him. In Ephesians 5:27, the same terminology is applied to the church in reference to its relationship to Christ. 3.2 Separation (5:1-6:3) The words of this section may be attributed to the bride. She vividly describes another dream in which she senses the loss of the bridegroom's presence. She is slow to respond to his knock and when she opens the door to him he is gone (5:6). Her fear turns to reassurance as she awakes. She realizes that nothing has hindered the relationship. She belongs to him and he to her (6:3). 3.3 Restoration (6:4-8:l4) Musings of the bride and groom are recorded in this section. We find the bride thinking back to her country home and how her lover came and took her away. The section includes a graphic statement of the power of love in 8:6-7, which summarizes the lovers' relationship. It is a description of the kind of love portrayed throughout the bookXa love that is so intense it cannot be extinguished and so priceless that all the money in the world would not be enough to buy it. @ 4. APPLICATION These comments have been restricted largely to the relationship between the bride and groom in the story. The book must be considered in its historical setting before any spiritual application may be drawn. It was stated at the beginning of this discussion that certain analogies to God's love for His children may be drawn from this book. But some have allegorized the book beyond legitimate boundaries. This does not mean that it is devoid of any spiritual significance, however. We can see the details of the book as a picture of Christ loving us in our unworthiness. We also recognize that the marriage relationship presents a picture of union
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and communion. The Christian life may be summarized in two concepts: 1. When we come to Christ we are united to Him. But fellowship may be lost with resulting separation, which happened to the bride. 2. We also acknowledge that just as Solomon appeared in all his glory and took the bride away, the same will be our experience when Christ returns in all His splendor and takes us away to be with Him during the Rapture of the Church. In that day we will be truly without spot or blemish. @ 5. REFERENCES AND RECOMMENDATION FOR FURTHER STUDY 1. A Survey of Old Testament Introduction, Chicago: Moody Press, 1964 Edition, by Gleason L. Archer, Jr. 2. Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, by Irving L. Jensen. @ Return to Table of Contents Go to Chapter Fourteen @
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Chapter Fourteen - Isaiah Through Lamentations - Before the Captivity

@ As a result of this chapter, you should be able to: 1. 2. 3. 4. discuss some of the Old Testament concepts of prophet and prophecy; discuss the authorship and background of the book of Isaiah and Jeremiah; summarize the basic messages of Isaiah and Jeremiah; and explain briefly the significance of Lamentations.
This chapter is divided into the following four major parts: 1. 2. 3. 4. @ 1. THE PROPHETICAL BOOKS OF THE OLD TESTAMENT 1.1 Location of the Prophetical Books in the Old Testament Canon Seventeen prophetical books are in the Old Testament of our English Bible. These are written by sixteen different prophets. The prophecies were written over a period of more than four centuries, from about 840 B.C. (Obadiah) to 420 B.C. (Malachi). The prophetical books are usually classified as major or minor works. These categories designate relative length, not relative importance. The works of the three major prophetsXIsaiah, Jeremiah, and EzekielXare each longer than all the writings of the minor prophets considered collectively. The book of Lamentations is usually included with the major prophets because it is closely linked to Jeremiah. The book of Daniel is often included with the major prophetical works, as well. We may classify the prophetical books as follows: @ 5 MAJOR PROPHETS Isaiah Jeremiah, Lamentations Ezekiel Daniel Comparison the four major prophets is illustrated in below table: (Source: Ryrie Study Bible, Expanded Edition, New International Version, Chicago: Moody Press, 1994 Edition, by Charles C. Ryrie) 12 MINOR PROPHETS Hosea Joel Amos Obadiah Jonah Micah Nahum Habakkuk Zephaniah Haggai Zechariah Malachi the prophetical books of the Old Testament; Isaiah; Jeremiah; and Lamentations.
Comparison of the Four Major Prophets

@ PROPHESIED TO: CONCERNING: DURING THE REIGNS OF: DATES: HISTORICAL SETTING: Isaiah Jews in Judea Judah & Jerusalem (Isaiah 1:1; 2:1) Uzziah, Jotham, Ahaz, Hezekiah (kings of Judah) 740 - 680 B.C. 2 Kings 15-21; 2 Chronicles 26-30 Jeremiah Jews in Judea & Captivity Judah & Nations (Jeremiah 1:5, 9-10; 2:1-2) Josiah, Jehoahaz, Jehoiakim, Jehoiachin, Zedekiah (kings of Judah) 627 - 585 B.C. 2 Kings 22-25 Ezekiel Jews captive in Babylon The whole house of Israel (Ezekiel 2:3-6; 3:410, 17) Zedekiah (king of Judah); Nebuchadnezzar (king of Babylon) 592 - 570 B.C. Daniel 1-6 Daniel Jews captive in Babylon & Gentile kings Israel & Gentile Nations (Daniel 2:36ff; 9) Jehoiakim, Jehoiachin, Zedekiah (kings of Judah); Nebuchadnezzar (king of Babylon) 605 - 536 Daniel 1-6
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Why the prophetic books were placed at the end of the Old Testament Scriptures is not known. The location of the prophetical books in the Old Testament canon by chronological order is illustrated in below chart: (Source: Ryrie Study Bible, Expanded Edition, New International Version, Chicago: Moody Press, 1994 Edition, by Charles C. Ryrie)
Location of the Prophetical Books in the Old Testament Canon by Chronological Order
The location of the prophetical books in the Old Testament history is illustrated in below chart: (Source: Jensen's Bible Study Charts, Moody Press, 1981 Edition)
Location of the Prophetical Books in the Old Testament History
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1.2 The Prophetical Office Since the remainder of the course concerns prophetical literature, it would be helpful to examine the nature of the prophet's work and the distinctive character of his prophecy. 1.2.1 The origin of the prophetical office The office of prophet probably originated around the time of Samuel, who founded and presided over various schools of young prophets ("company of the prophets," 1 Samuel 19:20). These prophets are also classified as oral prophets. 1.2.2 The term "prophets" The Hebrew word is "nibba" means to summon, announce and call. 1.2.3 Other titles applied to the prophets The prophets of the Old Testament were sometimes designated by other titles. Of these, the three most frequently used were: 1. "man of God"Xsuggesting an intimate spiritual relationship; 2. "seer"Xsuggesting perception of the true, and insight into the invisible things of God (cf. 1 Samuel 9:9); and 3. "servant" of Jehovah. The prophets were also known as messengers of Jehovah, men of the Spirit (cf. Hosea 9:7), interpreters and spokesmen for God. 1.2.4 Message of the Prophets The prophet was primarily a spokesman for God to the people of his generation. The prophet was a forth-teller as well as a fore-teller. Much of his ministry had little to do with predicting the future. It involved admonishing the people for their sins as well as revealing events to occur in the future. The message of the prophets include: 1. instruction of the great truths about God and man; 2. warning and appeal to those living in sin; 3. comfort and exhortation to those trusting and obeying God; and
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4. prediction of events to come. 1.2.5 Characteristics of prophecies His prophecies were short-range as well as long-range. Many times fulfillment of the prophecies occurred within the prophet's own lifetime. Other prophecies related to the future or the remote future. Short-range prophecy was a means of determining the validity of his calling. All the prophecies of a true prophet of God must come to pass (Deuteronomy 18:21-22). If the prophet was wrong in only one utterance, it was an indication that he was not a true prophet. The prophet's message was to be in harmony with other revealed truth (Deuteronomy 15:1-5). This was another characteristic of a true prophet. 1.3 The Oral and Writing Prophets All of God's prophets shared the same purpose for which they were divinely called. Some of these, now referred to as the writing prophets, were chosen of God not only to a public-speaking ministry, but also to be the authors of the inspired canonical books of prophecy. The others, now referred to as the oral prophets, ministered mostly by the spoken word. 1.3.1 Oral prophets The Bible records the names of only a few of the oral prophets, examples are as follows: 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. Ahijah; Iddo; Jehu; Elijah; Elisha; Oded; Shemaiah; Azariah; Hanani; Nathan of Gad; Micaiah; Eliezer Jahaziel; and Huldah.
Which of these names do you recognize? You may want to look up the unfamiliar names in a Bible dictionary for a brief description of their part in Bible history. Most of these prophets ministered before the appearance of the writing prophets. 1.3.2 Writing prophets The writing prophets, in addition to composing their prophecies in written form, also had a wide ministry of speaking at public gatherings in the Temple or on the streets. For future generations of God's people, however, their major work was in their writing. It is also helpful to group the prophetical books according to their relation to the captivity (exile). The last three books of the Old Testament describe events that happened after the captivity (post-exilic). Ezekiel and Daniel describe events during the captivity (exilic). All the other books may be classified as pre-captivity (pre-exilic). See below table and chart for illustration: (Source: Exploring the Scriptures, Chicago: Moody Press, 1981 Edition, p. 125, by John Phillips)
The Writing Prophets

B.C. Pre-captivity Captivity Post-captivity Joel 9 Jonah Amos Hosea ISAIAH Micah 8 Nahum @
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Zephaniah Habakkuk JEREMIAH 7 Obadiah @ 6 5 @ @ EZEKIEL DANIEL @ @ Haggai Zechariah Malachi
Three Periods of the Prophets
1.4 Studying Bible Prophecies When you read a book of prophecy, various things should be kept in mind. Some of these are briefly described below. 1.4.1 The immediate setting Be acquainted with the political and religious conditions which prevailed at the time any given prophet was speaking. For most of the prophetic books this can be ascertained by reading in the books of Kings and Chronicles the history of the kings who were ruling at any particular period. For example, the first verse of Isaiah gives the names of the four kings who were reigning while Isaiah was prophesying. By turning back to the historical books and reading the accounts of these
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reigns, one can realize the evils which existed and against which Isaiah was thundering. The setting of foreign powers also throws light on the prophetic books. For each book you will want to know something of the surrounding nations, especially those vying for world suzerainty. The three reigning world powers during the years of the prophets were: 1. AssyrianXup to 612 B.C. (fall of Nineveh) 2. Neo-BabylonianXup to 539 B.C. (fall of Babylon) 3. PersianXup to Malachi (and beyond) 1.4.2 The God of history You will appreciate and understand more of the historical movements of the prophets' days if you always keep in mind that human history is in the sovereign hands of an omniscient, omnipotent God. Everything transpires either by His permissive or directive will. He foreknows every event before it becomes history, and on many occasions He gave such prophetic revelation to His prophets to share with the nations. 1.4.3 The chosen nation Israel was God's elect nation, called into being by His sovereign decree, and preserved through the ages (sometimes in a very small remnant) in fulfillment of His covenant originally made with Abraham. 1.4.4 The four prophetic points The utterances of the prophets, for the most part, centered around four points in history: 1. 2. 3. 4. their own time; the threatening captivities (Assyrian and Babylonian), and subsequent restoration; the coming of their Messiah (i.e. the first coming of Christ); and the Millennium (i.e. the second coming of Christ).
This is illustrated by below chart. (Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, p. 325, by Irving L. Jensen)
Four Prophetic Points
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It was as though the prophet were on some high eminence (see A on the Chart) looking off into the distance and speaking of what he saw. Most often he saw the sins which prevailed in his own day, and spoke of them (see 1 on the chart). Then he would look off to the day when the nation would be taken out of their land into captivity. He also saw an eventual re-gathering of the Jews from the captivities (see 2). At times the Spirit enabled him to look further into the future and foretell of the coming Messiah (see 3). Occasionally he saw still further into the future, and spoke of a glorious time of restoration and peace coming to God's people in the Millennium (see 4). In order to get the true meaning of the words of a prophet, one must determine in each individual utterance which of these four events is his subject. The very language of the prophet and the context in which he speaks the words usually indicate this. For example, read Isaiah 53 and determine to which of these four points in history the prophet is referring. 1.4.5 Two Comings of the Lord Jesus Christ When a prophet speaks of Christ, he refers to Him in either of His two comings: 1. in the first coming, as the suffering Messiah (e.g. Isaiah 53); or 2. in the second coming, as the reigning Messiah (e.g. Isaiah 11). The prophets were apparently not aware that a long interval of time would transpire between Christ's manifestation in suffering (first coming) and Christ's revelation in glory (second coming). His suffering and His reigning appeared to them to be very close in time. The student of prophecy must keep this in mind when he studies the predictive sections of the prophetic books. 1.5 The Audience of the Prophets Most messages of the Old Testament prophetic books were addressed to the generations of God's people who lived approximately between the years 840 and 420 B.C.. The ten tribes, known specifically as the kingdom of Israel, lived in north Canaan (New Testament areas of Samaria and Galilee) before they were deported by the Assyrians in 722 B.C. The other two tribes, known as the kingdom of Judah, lived in south Canaan before they were taken captive by the Babylonians in 586 B.C. This is shown on below Map. (Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, p. 320, by Irving L. Jensen)
Audience of the Prophets
The people of God were not always divided into two camps. The split of the kingdom came at the end of Solomon's reign, Jeroboam I being the first king of the north, and Rehoboam the first king of the south. This story is recorded in 1 Kings 12-16. Recall your earlier studies of these tragic years of the people's history.
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1.6 The Approach of Liberal Theologians to Biblical Prophecy The prophet of God was carefully distinguished from the soothsayers of the day. The Old Testament Scriptures clearly differentiate between them. This is especially significant since many liberal theologians believe that the prophetic office in the Old Testament rose out of the system of the occult. They explain it to be an outgrowth of heathen soothsaying. Fulfilled prophecy is a convincing argument in support of the supernatural character of the Old Testament. Those who do not accept a supernatural explanation for the fulfillment of prophecy usually offer a naturalistic explanation for it. Some claim that prophecies were vague generalities, written in such a way that anyone could claim fulfillment of them. And, admittedly, some Old Testament prophecies arc general in nature (e.g.. Genesis 3:1). But many prophecies are so specific that there is only one possible fulfillment (cf. Isaiah 9:6; Micah 5:2). Another naturalistic explanation of fulfilled prophecy is the theory of artificial fulfillment. According to this theory, someone familiar with prophetic writings schemed to "fulfill" a prophecy. Thus, fulfilled prophecy would be seen to result from human ingenuity rather than from divine intervention in human history Of course, this would be inadequate to explain the nature of the fulfillment of prophecies which involve cities or entire nations (e.g., Isaiah 13:19-22; Ezekiel 26:3-5; Obadiah 1:2; Micah 1:6). This theory has been used to explain Jesus' fulfillment of messianic prophecy. It is mentioned several times in the gospels that Jesus consciously acted to fulfill recorded prophecies (Matthew 20:17-19; Mark 14:2; Luke 18:31-34; John 19:28). But to explain this as artificial fulfillment would entirely discount Jesus' deity. As God incarnate, Jesus deliberately fulfilled prophecy in accordance with Jeremiah 1:12, which states. "I watch over my word to perform it." Some who deny the supernatural character of prophecy hold that prophecies did not predict history, but, rather, recorded it. A major difficulty with this explanation is that it requires a radical re-dating of many prophetical books, as we will see. @ 2. ISAIAH: THE SUFFERING AND THE GLORY 2.1 Introduction Isaiah is the first of four prophets known as the major prophets (Isaiah, Jeremiah, Ezekiel, and Daniel). 2.1.1 Name The name Isaiah translates a short form of the prophet's Hebrew name, Yeshaiah. The long form, which is how his name appears in his book and in all other Old Testament references, is Yeshayahu. This is a compound name having such meanings as "Jehovah saves," "Jehovah is salvation," and "salvation of Jehovah." Surely the prophet was given this name by divine design. Whenever people mentioned his name, they were audibly reiterating the great theme of his message. In the book which he wrote, two of his favorite words are those translated "he shall save" and "salvation." 2.1.2 Author Some liberal critics support the theory that the prophecy of Isaiah is not the work of a single author. It is popular to attribute most of chapters 1-39 to the historical Isaiah who lived in the 8th century B.C., while chapters 40-55 are usually considered to he the work of a "Second Isaiah," or Deutero-Isaiah, who lived around 540 B.C.. A "Third Isaiah," or Trito-lsaiah, was responsible for chapters 56-66. The third author supposedly lived around 460-445 B.C. This theory is proposed because there are differences between chapters 1-39 and chapters 40-66, and it is assumed that one man could not have written both sections. The underlying problem should he noted here. Liberal theologians will not believe that Isaiah, who lived in 722 B.C.. could prophesy so accurately concerning the exile which occurred over a century later, even mentioning a leader of the time, Cyrus, by name. The explanation for this accuracy is the supernatural nature of the prophecy. God empowered Isaiah to supernaturally predict these events. The issue is settled in John 12:38-40, in which Christ quotes from "Second Isaiah" as well as "First Isaiah," attributing both quotations to the same individual. (Note: For further discussion on this matter, please read the course, Isaiah, Section 8 of Chapter 1: Introduction to the book of Isaiah.) 2.1.3 Isaiah the man The writer is Isaiah the son of Amoz. Who Amoz was is not known, although there have been some conjectures linking him with the royal family of Judah. Certain rabbinic commentators noted the tradition that Isaiah's father, Amoz, and King Amaziah of Judah (796-767 B.C.) were brothers, thereby making Isaiah of royal descent (See the commentaries (Hebrew) of Rashi and David Kimchi on Isaiah 1:1). He was a scribe, implied by 2 Chronicles 26:22, where the writing of Uzziah's court history is attributed to the prophet Isaiah, a practice the Chronicler knew about in the case of other prophets (Rehoboam - Shemaiah the prophet, 2 Chronicles 12:16; Abijah - Iddo the prophet, 13:22; Jehoshaphat - Jehu, 20:34). As a scribe he would also be responsible for educating the children of the royal court, perhaps explaining what is meant by his "disciples" (8:16). Isaiah was married. Isaiah had at least two sons, for two names are given: Shearjashub (7:3) and Maher-shalalhash-baz (8:3). Both of whom had symbolic names:
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1. Shearjashub means "a renmant will return"; and 2. Maher-shalal-hash-baz means "the spoil speeds, the prey hastes." From Isaiah 1:1 we learn that most of the prophet's public ministry took place during the reigns of these kings of Judah: Uzziah, Jotham, Ahaz, Hezekiah and Manasseh. See below charts for the relationship between Isaiah and kings:
Relationship Between Isaiah And Kings
Hosea and Micah were contemporary prophets with Isaiah (cf. Hosea 1:1 and Micah 1:1). Isaiah prophesied during the last 17 years of the Northern Kingdom. His message, however, was primarily to the Southern Kingdom. When Israel's throne was tottering because of sin, Judah also was following her sister kingdom in the downward path. Isaiah was bold, fearless and absolutely sincere. He talked to his fellow countrymen in plain language, showing them how they looked in God's sight. Isaiah was stern and uncompromising when the occasion demanded, but he also had a tender heart. He warned of judgment because he loved his people. Isaiah was also a man of great spirituality and strong faith. Associating so intimately and constantly with God, he had no place for worldiness and doubt. He saw men and things from God's point of view, in the light of eternity. According to rabbinic tradition (Talmud), Isaiah was sawed in two by the wicked King Manasseh (cf. 2 Kings 21:16; Hebrews 11:37). 2.1.4 Historical background and date of composition Isaiah had a long ministry which began in the year of Uzziah's death (740 B.C.), and probably continued into the reign of Manasseh (696-642 B.C.). He prophesied in the Southern Kingdom at the time the Northern Kingdom fell to Assyria (722 B.C.). Read 2 Kings 14-21 for the historical setting of Isaiah. The historical background of Isaiah is illustrated in below chart: (Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, p. 327, by Irving L. Jensen)
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Historical Background of Isaiah
Several foreign nations are involved in Isaiah, and it would be helpful to list them at this point. @ NATION CAPITAL Judah Israel Syria Assyria Jerusalem Samaria Damascus Ninevah
Babylonia Babylon 2.1.5 Message of the book The message of Isaiah is too comprehensive to summarize in one statement, 1 Peter 1:11 describes how the Old Testament prophets spoke of "the sufferings of Christ, and the glories that should follow them." The content of Isaiah may be summarized in these two great themes of prophecy. Isaiah stresses present suffering and future glory. The Messiah who came to suffer at His first advent will return in glory at His second advent. This pattern is also true for Israel. The prophet Isaiah reveals that Israel will experience suffering, but will be ultimately glorified. We will see these two conceptsXsuffering and gloryXinterwoven throughout this lengthy prophecy. 2.1.6 Outline of the book The book of Isaiah divides naturally into two main sections, chapters 1-39 and chapters 40-66. In the first section, Assyria is the most prominent world power. In the second section, it is Babylonia.
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1 - 39 Judgment of God Assyrian Menace 40 - 66 Comfort of God Babylonian Threat
God's Condemnation of Sin God's Comfort for His Saints Looks Toward the Captivity Looks Beyond the Captivity It is also important to note that chapters 36-39 are unique in that they form a historical bridge between the first and second parts of the book. The preceding chart may be further broken down as follows:
Chapters 36-37 record an Assyrian invasion of Jerusalem and, thus, are connected with the first part of the hook. Chapters 38-39 record a Babylonian visit and pave the way for the second section in which Babylon plays an important role. 2.2 Condemnation by God (1-35) The first chapters of Isaiah form a unit which may be divided into three main parts: @ 1-6 3 Sermons Isaiah's Call 7 - 12 Immediate and Ultimate 13 - 35 Gentile Powers and Israel
DENUNCIATION OF SIN DELIVERANCE IN THE MESSIAH DESTINY OF THE NATIONS
Chapters 1-6 contain Isaiah's denunciation of his contemporary society. The section entails three great sermons he preached, culminating with his call to service. Chapters 7-12 are often called the "Book of Immanuel" because they contain the great messianic prophecies. The present national jeopardy of Israel finds its ultimate answer in the Messiah's advent and the establishment of His kingdom. Chapters 13-35 illustrate that Cod will judge not only Israel's sin, but the sin of Gentile nations as well. 2.2.1 Denunciation of sin (1-6) The first five chapters contain three sermons and conclude with God's call to Isaiah in chapter 6. The first sermon describes Judah's corruption (l:l-31). It presents a scene similar to a courtroom, involving God and His people. The charges against Israel are ingratitude (1:2-3), iniquity (1:4-9) and empty ritualism (1:10-17). Israel is characterized by religious ritualism, but there is little practical righteousness. The only cure is a confession of sin so that God can cleanse the people (l:18ff.). The second sermon (2:1-4:6) begins and concludes with a vision of Israel's millennial glory. In the middle of the sermon, the sins of the nations are enumerated. Israel is charged with wide-spread pride (2:6-22), weak rulers (3:1-15) and worldly women (3:16-4:1). The third sermon is a parable of a vineyard that is the object of God's special concern. God protects and cares for the vineyard and expects great things from it, but it is unproductive. Israel is the unproductive vineyard. She has not produced fruits of righteousness, but, rather, greed, drunkenness, and injustice, Isaiah's call from God is recorded in chapter 6. He is impressed with the holiness of God and, consequently, he confesses his own sin. Then God calls him to service and Isaiah responds unreservedly. He has heard the voice of the King (6:5) and
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he cannot refuse. God reminds him that his task is beset with difficulties because the people are spiritually insensitive (6:9-13). This experience was the turning point in Isaiah's life. It explains the emphasis throughout the book on the nature of sin as well as on the holiness and sovereignty of God. 2.2.2 Deliverance in the Messiah (7-12) The circumstances which form the background of this section are described in 7:1-10. King Ahaz of Judah fears an invasion by Israel and Syria, In this situation, Isaiah tells Ahaz to trust God during the impending political crisis, advice that Ahaz finds difficult to follow. The subject of this lengthy section is God's dealings with the nations. The remainder of the section describes the defeat of Israel's political enemies. In 7:11-12:6, we have a description of the defeat of Israel's greatest political threat, Assyria. In 9:8-10:34, there is a description of the Assyrians marching through the land, bringing judgment. God then explains that the Assyrians themselves will be punished for their wickedness. Israel's problem in this section is the danger she faces from her political foes. The section is interspersed with messianic prophecies. Complete and permanent deliverance for Israel will come only with the advent of the Messiah. In 7:14, there is the promise of a deliverer who will be virgin born. In 9:1-7, He is described as God's SonXthe Everlasting Father and the Prince of Peace. In chapters 11-12, there is a description of His millennial reign. Nature is at rest, knowledge of God is universal, and the nation Israel is re-gathered and exalted. In summary, God is impressing Israel that deliverance for the nation will come through the Messiah (not through political alliances) and that political deliverance is dependent on spiritual cleansing. Only when Israel faces up to the sin question will her political problem find solution. 2.2.3 The destiny of the nations (13-35) The subject of this lengthy section is God's dealings with the nationsXthe Gentile nations surrounding Israel (13-23) and Israel herself (24-35). It is significant that the discussion of the Gentiles begins with Babylon and ends with Tyre. These two cities appear to represent certain characteristics of the world system which oppose God. Babylon often symbolizes religious apostasy and Tyre depicts godless commercial tendencies. Chapters 17-18 of the book of Revelation deal with both the religious and commercial aspects of godless society just prior to Christ's coming to earth. Romans 12:1-2 is a reminder that we are not to identify with the godless attitudes toward life which have produced this society. Isaiah 14:12 has been understood by many to be a description of the fall of Satan. As in Ezekiel 28:12-19, it appears that more than just an earthly monarch is described. The earthly king of Babylon is depicted as fallen, just as Satan fell when he sinned against God. The two descriptions merge into one. This is logical, since Satan is the "power behind the throne" in Babylon. Chapters 24-35 concern God's dealings with Israel. The chapter subjects alternate between the Tribulation and Millennium in the future, and sin in the present. These chapters may be summarized as follows: @ 24 The Sorrows of the Tribulation
25 - 27 The Songs of the Millennium 28 - 33 The Sins of the People 34 - 35 The Summary of Israel's Future Chapter 24 presents a scene typifying the Tribulation period. The earth is barren and impoverished as a result of the plagues that afflict it. Cosmic disturbances affect the equilibrium of the solar system and cause the earth to reel as a drunken man (24:20). Chapters 25-27 comprise three songs of praise to God for what He accomplishes on behalf of His people in the Millennium. God is seen to be a protecting influence against the ravages of storm, heat, and drought (25:1-12). God is the one who provides peace to the weary individual and also to the war-torn world (26:1-12). Israel is portrayed as a productive vineyard that fills the earth with fruit (27:1-13). Chapters 28-33 are concerned with the present sins of the people. The section consists of a series of three sermons preached by Isaiah, emphasizing the following topics:
28 29
Drunkenness Hypocrisy
30 - 33 False Alliances In chapter 28, God attributes many of the sins of Isaiah's troubled days to widespread drunkenness in high places. Prophet and priest alike have impaired judgment due to alcoholic addiction. This affects their decisions on the national level and results in a dangerous political agreement that Isaiah calls "a covenant with death and with sheol" (28:15). The theme of chapter 29 is found in verse 13: "This people draw nigh unto me with their mouth ... but have removed their heart far from me." Their hypocrisy had brought about a condition of insensitivity which is depicted as drunkenness and
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sleep (29:9-10). Dependence on ungodly nations for security is again discussed in chapters 30-33. Israel runs to Egypt in a time of trouble rather than depending on God. Egypt helps "in vain," however, and is likened to a huge monster (Note: Rahab was a mythical sea monster.) that is unable to move. Rather than make temporal alliances, Israel is to look to the true King who would appear in His beauty and reign in righteousness (33:17). Chapters 34-35 present an eschatological summary of what was discussed in chapters 24-33. Chapter 34 centers on the Tribulation period in general and the Battle of Armageddon in particular. Chapter 35 summarizes the blessings to come in the Millennium. The wilderness and desert will blossom as a rose (35:1). Physical infirmities will be removed (35:5) as the blind receive their sight and the deaf will be made to hear. 2.3 Historical Interlude (36-39) Chapters 36-59 form a historical bridge between the two main sections of the book of Isaiah. These chapters relate Hezekiah's behavior in several crises. Chapters 36-57 concern the first part of the book and the Assyrian menace. Chapters 38-39 relate to the second part of the book, anticipating the rise of Babylon as a world power. The events of chapters 36-39 are also narrated in 2 Kings 18-20 and 2 Chronicles 29-32.
36 - 37 Political Crisis Assyrian Threat Hezekiah's Faith 2.3.1 Hezekiah's political crisis (36-37)
38 - 39 Personal Crisis Babylonian Peril Hezekiah's Foolishness
The Assyrian army under Sennacherib has advanced through the land of Judah and besieges Jerusalem. This event fulfills many of Isaiah's early prophecies which are recorded in the first part of the book. Hezekiah views the matter and wisely "spread it before Jehovah" (37:14). Isaiah comes with a word of reassurance that God has heard Hezekiah's prayer. God sends a supernatural plague through the Assyrian army which kills 185,000 men and alleviates the danger to Judah (37:3638). 2.3.2 Hezekiah's personal crisis (38-39) Hezekiah's illness is described in chapter 38. He is told to set his affairs in order, since he "will die and not live." Hezekiah refuses to accept this pronouncement as final and prays for an extension of his life. God prolongs his life fifteen years and gives Hezekiah a sign in moving the sundial back ten degrees. Whether Hezekiah's request for a longer life pleased God is not certain. We do know that God honored his request. Chapter 39 contains the last episode in this section of the book. Visitors from Babylon arrive and Hezekiah willingly shows them all the Temple and its treasures. God rebukes Hezekiah for his lack of caution and declares that someday these same Babylonians will destroy the Temple. The historical interlude which began with an act of faith ends with an act of foolishness. 2.4 The Comfort of God (40-66) Chapters 40-66 may be divided into three main sections. @ 40 - 48 Father Emphasized Supremacy of God 49 - 57 Son Emphasized Salvation of God 58 - 66 Holy Spirit Emphasized Glory of God
Chapters 40-48 emphasize the greatness of God the Father in contrast to the impotence of the false gods of Babylon. Chapters 49-57 demonstrate the work of the Son as "the Servant of Jehovah." Chapter 53, which portrays the Suffering Servant, is the key chapter in this section. Chapters 58-66 show the work of the Holy Spirit, especially in relation to Israel's future blessings. 2.4.1 The supremacy of God (40-48) Chapters 40-48 may be subdivided to reflect the following emphases: @ 40 - 41 God's Person 42 - 45 God's Program
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46 - 48 God's Punishment God's Person is presented in chapters 40-41. He is the One who is able to preserve Israel through this time of trouble. The section begins (40:1-11) with a promise of comfort. It is important to remember that this final section was written with a view of the Babylonian captivity. The point is that God, as a unique person and power, is able to comfort the Jews in captivity and ultimately deliver them from it. God is greater than their circumstances; Israel, therefore, should not fear or become discouraged (40:27-31). In chapter 41, He is named as the one who controls history and fulfills prophecy with absolute accuracy. God's program is described in chapters 42-45. Here we see how God accomplishes redemption and deliverance for His people. In chapter 42 is the first of the "servant songs" which are found in Isaiah. Chapter 42 presents a contrast between Israel the unfaithful servant and Messiah the faithful Servant. God will accomplish through Messiah the Servant what Israel failed to doXdeclare God to the nations. Israel herself is in need of redemption because of her disobedience. God's complete provision for Israel's redemption is described in chapters 43-44. Chapter 45 begins with a prophecy concerning Cyrus and his part in the return of Israel to the land after the captivity. Cyrus is spoken of in 45:1 as "the anointed one" or, literally, the messiah. Cyrus is designated a messiah because God would use him to deliver Israel. Cyrus was to deliver Israel from the bondage in Babylon, but the Messiah will deliver Israel from the bondage of sin. God emphasizes this point repeatedly through these chapters. Israel's basic problem is not the bondage to Babylon; it is the bondage to sin. God's punishment is emphasized in chapters 46-48. God will punish Babylon (46-47) because of her wickedness. The Babylonian idols are derided for their impotence in chapter 46. The destruction of the Babylonian Empire is predicted in chapter 47. Babylon is represented as a half-naked slave girl grinding in the dust (47:1-2). God will also reprimand Israel (48). He had given Israel great opportunities. She could have enjoyed peace like a river and righteousness like the sea, but she preferred to turn away from God. 2.4.2 The salvation of God (49-57) This section emphasizes God's work in redeeming Israel through the Servant. It may be summarized as follows: @ 49:1 - 52:12 The Redeemer 52:13 - 53:12 The Redemption 54 - 57 The Results
The redeemer is described in 49:1ff. through a series of servant songs. In 49:1-4 is a section which describes the work of Messiah the Servant. He is conscious of God's hand upon Him from birth. He is prepared and protected by God. His mission is one of outward discouragement and disappointment, but God will use it. In chapter 50, Israel's disobedience is once again contrasted with the Servant's obedience. The remainder of the section is an admonition to awake and follow this faithful Servant (51:lff.). The redemption (substitutionary work) of the Servant is described in detail in 52:13-53:12. This is the culmination of the servant songs and is undoubtedly the most graphic prophecy of the suffering and death of Christ in the entire Old Testament. The results of the Servant's work are seen in chapters 54-57. Chapter 54 is a chapter of exultation and rejoicing because of the certainty of God's promises of salvation. Chapter 55 gives the invitation to come and freely partake of God's offer. Chapters 56-57 warn Israel of divine condemnation because of her apostasy and idolatry. 2.4.3 The Glory of God (58-66) This final section of the book of Isaiah emphasizes the glory of Israel's future hope. This hope will be realized in the Millennium (cf. 58:8, 10; 60:1, 7; 62:2). The section emphasizes that heartfelt repentance is a prerequisite for forgiveness (5859). A catalog of Israel's sins is given and God condemns the formalism in her worship. God is explaining that Israel's millennial blessings will not come until Israel is purged of her sin. When Israel returns to God, restoration is promised (60-66). We catch glimpses of eternal glory which begins in the Millennium and continues on into the eternal state. The capital of the millennial kingdom is described in chapter 60. All the children of Israel will have returned to Jerusalem. The King Himself is pictured in chapter 61, in which predictions concerning His first and second comings are merged in one passage (61:1-3). Conditions are further described in chapters 62-66. The book of Isaiah concludes with a contrast between the eternal bliss of the redeemed and the everlasting torment of the lost (cf. 66:22-24). Concluding these great prophecies of salvation, Isaiah reminds us that there are only two alternativesXeternal salvation with the Redeemer or eternal punishment without Him. @ 3. JEREMIAH: THE WEEPING PROPHET 3.1 Introduction Isaiah had foretold the judgments which were coming unless the nation turned to God; Jeremiah's particular mission to Judah, toward the end of his career, was to notify the nation that their judgment was at hand, that God had rejected them (at least for the present), and that nothing now could save them from the punishment they so fairly deserved.
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3.1.1 Name The name Jeremiah translates the Hebrew word yirmeyahu, to which has been assigned the literal meaning "Jehovah throws." On the basis of this, various translations have been made, such as "Jehovah establishes," "Jehovah exalts," "Jehovah is high," and "whom Jehovah appoints." Any of these names would have been appropriate for the prophet called to such a ministry as his. 3.1.2 Author The first verse of the book of Jeremiah indicates that the content is the work of Jeremiah the prophet. Many liberal theologians deny that the entire book is the work of one man. Two factors arising from the nature of the prophecy itself have raised important questions concerning the authorship of the book: 1. The prophecies are not in chronological order. This gives the impression that the parts of the book form a collection of miscellaneous prophecies by different writers. 2. The Septuagint version of Jeremiah is approximately one-eighth shorter than the Hebrew text, omitting many of the repetitions which are in the Hebrew copy. It is also arranged differently. This has caused some critics to conclude that there are two different recensions, or revisions, of Jeremiah's original writings. The lack of chronology in the prophecy may be explained in that the book was written in several stages. Jeremiah had a long prophetic ministry, and prophecies grouped together at different times throughout his ministry would have the appearance of a composite work. The grouping of the prophecies is by subject matter rather than chronology in some cases. The problem involved with the Septuagint text is more difficult. It is possible that there was another inspired version of Jeremiah's prophecies which preceded the present version of the Hebrew text. Some scholars believe that the Septuagint version may have been translated from this edition. Others think that the Septuagint translators tried to make what seemed to them a more logical arrangement of the prophecies. It is not possible to arrive at any certain conclusion about the relationship of the Greek version to the Hebrew text. In general, however, the Hebrew text is superior. It should be remembered that after his first edition was burned by Jehoiakim, Jeremiah dictated to his scribe Baruch all the words he had previously written, "and there were added besides unto them many like words" (Jeremiah 36:32); i.e., a new and enlarged edition was produced. There is, therefore, no compelling reason to deny that Jeremiah is the author of the entire prophecy and that Baruch edited the prophecy under his direction. 3.1.3 Jeremiah the man The prophet Jeremiah often called the "weeping prophet" (9:1; 13:17), the "prophet of loneliness" or the "reluctant prophet" (1:6). He was commanded not to marry (16:2). Yet for more than 40 years he faithfully proclaimed God's judgment on apostate Judah, all the while enduring opposition, beatings and imprisonment (11:18-23; 12:6; 18:18; 20:1-3; 26:1-24; 37:11-38:28). Jeremiah began his ministry at about the age of twenty-one under good King Josiah, with whom he enjoyed cordial relations. After Josiah's death, opposition to the prophet mounted. He barely escaped arrests, was forbidden to go to the Temple, and had to deputize Baruch, his secretary, to deliver his prophecies. King Jehoiakim destroyed Jeremiah's written predictions (which the prophet rewrote, 36:22ff.). King Zedekiah permitted nationalistic-minded nobles to imprison Jeremiah; then he reduced the punishment. When the forces of Nebuchadnezzar took Jerusalem in 586 B.C., Jeremiah was freed and given the choice of going to Babylon or remaining in Jerusalem. He chose the latter but was soon abducted and taken to Egypt by Jews who fled there rather than face Nebuchadnezzar. In Egypt Jeremiah prophesied a few more years and apparently there he died. The book of Jeremiah is more autobiographical than any other prophetical book. It describes the feelings of Jeremiah as he watched his nation totter on the brink of destruction and then fall. Jeremiah's two dominant traits were compassion and courage. His compassion is evident in his soliloquies, which express intense emotion (e.g., 8:21-9:1). Jeremiah wept over the city of Jerusalem and the nation of Israel as Jesus would six centuries later (Matthew 23:27-39). He experienced more deeply than any other Old Testament saint the meaning of "the fellowship of his sufferings" (Philippians 3:10). He grieved primarily for the spiritual sickness of his people, not for his own plight. His heart was broken by that which also broke the heart of God. Jeremiah was a man of courage. Although he was subject to periods of great depression, he never gave up. He was often mistreated and his life was frequently in danger, but he refused to cease proclaiming his unpopular message. Jeremiah's ministry was not one that brought great results. In fact, the state of the nation worsened while he was preaching. The life of this courageous, compassionate man is a reminder that God does not measure the worth of our service in terms of our human definition of success. 3.1.4 Historical background and date of composition When one reads the history of the times in which Jeremiah lived (2 Kings 22-25), he does not wonder that God would no longer bear with His people. Through Isaiah, God had said all He could say to keep them back from ruin, but they would not hearken. So when Isaiah's voice was still, there was virtual silence on God's part for about sixty years. Scarcely had Isaiah and good King Hezekiah died when idolatry and numberless heathen abominations began to flourish in the land under the reign of Manasseh, one of the worst of Judah's kings. One of Manasseh's gravest sins was to desecrate the court of the Temple by building altars to Baal, and to set up a graven image in the holy house where God had set His name (read 2 Kings 21). The moral condition of Judah in the days of Jeremiah is described by the prophet in 5:31: "The prophets prophesy falsely, and the priests rule on their own authority; and My people love it so!" For fifty years blasphemous insults to God were heaped up by king, priest and people, until the climax was reached, and Judah's doom was irrevocably sealed. Although the judgment was postponed for a while because of the tender heart and righteous life of King Josiah, twenty-five years after his death the kingdom of Judah was a thing of the past. About sixty years after Isaiah's death, God called Jeremiah, a young man of about twenty-one, to the difficult but urgent task of proclaiming His word to Judah on the eve of national disaster. Jeremiah began to prophesy during the latter part of Josiah's reign. Many of the prophecies in the first sections of the book reflect this period." Josiah had played a major role in a great spiritual revival which occurred in the early part of his reign. As the case often is, however, the results of the revival were not lasting. Some of Jeremiah's earlier prophecies indicate that the revival did not really change the heart of the nation. Josiah's death proved the superficiality of the revival. After his death, the people reverted to their idolatrous ways. A line of impotent, godless kings occupied the throne of Judah. The nation had no spiritual leadership from the time of the reign
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of Jehoahaz, who was deposed after three months, through the reign of Zedekiah. Jeremiah sternly rebuked both the people and the kings for allowing such backsliding. The following charts show the chronological sequence of rulers during Jeremiah's ministry.
Jeremiah and His Contemporaries
Jeremiah remained in the land after the city of Jerusalem was captured. When the governor, Gedaliah, was slain, Jeremiah was taken to Egypt, the probable place of his death. Judah was wedged between powerful Egypt to the south and the newly emerged Babylonian Empire to the north. It was difficult for the kings of Judah to avoid giving allegiance to one particular power, since both Egypt and Babylon used Palestine as a bridge. On several occasions Jeremiah rebuked the kings for their entangling political alliances. Read 2 Kings 24:1-25:30. This passage reports the fall of Jerusalem, which is the tragic event of Jeremiah's prophecy.
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3.1.5 Message of the book The fundamental message of the book is the certainty of God's judgment. This applies to Judah (1-45) and also to the Gentile nations (46-51). The sign of the boiling cauldron in chapter 1 illustrates this. A boiling cauldron would simmer slowly and then boil over without warning. In the same sense, God's judgment would be sudden. The fact that it had not been executed did not mean it would never come (cf. 2 Peter 3:8-10). It was just a matter of time until the boiling point would be reached. Jeremiah lived to see the cauldron of judgment boil over to destroy Judah. However, the prophet did not only preach judgment. Often he voiced God's invitation to return to Him: '"Return, faithless Israel,' declares the LORD; 'I will not look upon you in anger'" (3:12). That was his message of conditional, immediate restoration. He also spoke of the more distant future, prophesying preservation of a remnant, the initiating of a new covenant, and the coming of a Saviour. Though he did not prophesy as much as Isaiah did on this subject, his prophecies were just as strong and clear. (Read such passages as 23:5-6; 31:31-34; 32:37-41.) Many symbols appear in the book of Jeremiah. The main ones involve actual experiences of Jeremiah, where God was teaching him, and thus Judah, some vital spiritual truths. Jeremiah, like his predecessor Isaiah, foretold the sure restoration of God's people to their land. But passages like Jeremiah 30:3; 31:8-30, 31-37; 32:36-44; 33:6-18 indicate that the return from Babylon at the end of the seventy years was not considered as a complete fulfillment of these prophecies. The prophet had a greater restoration in view, a fuller and more complete fulfillment of the prophecies. In the above passages, both Israel and Judah are mentioned as returning. The gathering is spoken of as being not only from Babylon, but from all nations of the earth. Also, references to the new covenant, great prosperity and blessing, and deep penitence and obedience of the people, speak of a still future time. What is the basis for such a bright hope for God's people in the end times? The question is answered in various Scriptures, one of them being the words of God Himself recorded in the book of Jeremiah: "I have loved you with an everlasting love; Therefore I have drawn you with lovingkindness. Again I will build you, and you shall be rebuilt, O virgin of Israel!" (31:3-4) Israel has a future, spoken of by Paul in Romans 11, only because of the unchangeable, unfathomable, eternal love of God. 3.1.6 Applications The sixth-century B.C. book of Jeremiah is important for the twentieth-century world because the similarities between Jeremiah's day and today could hardly be stronger. As in Jeremiah's day, this is a time of deep sin; apostasy and hypocrisy abound; the balance of power among nations totters precariously, and alliances change with apparent recklessness from decade to decade; God's heralds are in a lonely minority; and the rumblings of doomsday, like an approaching avalanche, get louder by the minute. During these last days of the Church on earth, the Christian will find in this ancient book a timely message and many answers to questions about God's ways in the world today and tomorrow. 3.1.7 Outline of the book The many prophecies emphasizing this theme may be outlined as follows: @ 1 His Preparations The Man 3.2 Jeremiah's Preparations (1) 3.2.1 The circumstances (1:1-3) The prophecies in the book of Jeremiah are rooted in a specific historical situation. The opening paragraph presents the historical background of the book. It is a reminder of the darkness of the times in which Jeremiah was called to prophesy. It was a day when Israel desperately needed a voice crying out as a spokesman from God. 3.2.2 The call (1:4-10) God informs Jeremiah that He chose him for this task before he was born. This is an Old Testament presentation of the principle expressed in Ephesians 2:10, that we are created for good works which God planned for us to do before we ever existed. The fact that God has sovereignly made a plan for our lives should be a reassuring truth for any servant of God. Jeremiah is hesitant and expresses his sense of personal inadequacy. He feels incapable of meeting such a great task. God calms his fears with promises of His divine presence (1:8) and His divine message (1:9-10). The language of verse 10 emphasizes the nature of Jeremiah's message. It is a message of doom (to pluck up and break down), but it is also a message of deliverance (to build and to plant). These two themes are clearly delineated in chapters 2-33. 3.2.3 The confirmation (1:11-19) Jeremiah's call is confirmed by two signs: the sign of the almond tree and the sign of the boiling cauldron. The word "almond" in Hebrew connotes "awake." The almond tree is the first tree to awake from winter inactivity. The significance of this is that God is awake, and watches over His word to perform it. Jeremiah's people may be asleep, but God is wide awake. He will fulfill His word. The boiling cauldron from the north describes God's fulfillment of His prophecies of judgment. The Babylonians would invade from the north and destroy Jerusalem before Jeremiah's own eyes. 2 - 33 His Prophecies The Message 34 - 44 His Experiences The Man 45 - 52 Three Supplements
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3.3 The Prophecies (2-33) This lengthy section contains a series of messages delivered by Jeremiah during his long ministry. Many of these prophecies are not in chronological order. They are grouped together according to subject matter. Interspersed throughout the section are soliloquies which describe the personal feelings of Jeremiah. He is a man who is emotionally involved with the message and who is deeply disturbed when the people do not respond. The section contains two main emphases: imminent doom and ultimate deliverance. @ 2 - 29 Impending Doom "to break down" (1:10) 3.3.1 Messages of impending doom (2-29) The first series of messages is directed at the people in general and depicts the conditions of society as a whole. The second series is directed more specifically to the civil and religious leaders. @ 2 - 20 Sins of the People Four Sermons Five Signs 21 - 29 Sins of the Leaders Civil Religious 30 - 33 Ultimate Deliverance "to build" (1:10)
3.3.1.1 Sins of the people (2-20) Four sermons and five signs are recorded. These give a representative sampling of what the people heard and saw during Jeremiah's ministry. The sermons may be titled as follows: 1. A Description of Judah's Backsliding (2:1-3:5). God describes the nature of Israel in her unrepentant state of sin (Baal worship) through a series of analogies. Israel is like a faithful bride who has become an unfaithful wife (2:1-3; 3:1-6). Israel is like a people who abandon a fountain of fresh, clear water for a cracked cistern that is full of holes (2:13). God planted Israel as a choice vine, but Israel has grown wild as a vineyard does when it is left untended (2:21). 2. The Doom of the Northern Kingdom (3:6-6:30). Much of the second sermon is a repetition of the first. Judah should have learned from the demise of Israel in the north (3:8). When the Northern Kingdom apostatized. God brought the captivity. And He warns that He will deal in the same way with Judah. 3. The Depth of Judah's Idolatry (7-10). This sermon is an indictment of the Temple worship, preached in the gate of the Temple. Chapter 26 is a sequel to it, recording the negative reaction Jeremiah encountered. There are several themes in these chapters. The people of Israel are rebuked for inconsistent behavior. They demonstrated this inconsistency by worshiping the "queen of heaven" in the Temple (7:18). They supposed that God would bless them just because they had the Temple and observed the Temple ritual (7:3-11). Their insensitivity to sin is also treated in this sermon. God listens carefully for some expression of remorse and repentance from them, but He hears none (8:6). The leaders are seen to be unable to offer adequate solutions to Judah's problems. In 8:9-11, those who say "peace, peace" are compared to doctors who unwittingly treat a deadly disease as a surface wound. What Judah really needs is the balm of Gilead, administered by the Great Physician (8:22). 4. The Desecration of God's Covenant (11-12). The message of the fourth sermon is that Israel has not kept God's law. The opening verses of this passage (11:1-8) summarize the content of this sermon. Jeremiah's personal response to the Lord's message (12:1-4) is typical of feelings he expresses throughout these sermons. He wonders why the wicked prosper and are happy. God replies that conditions will become worse, not better (12:5-6). The nation has repeatedly declined God's calls to repentance. Now it is even too late for Jeremiah's prayer (11:14). The sermons are followed by a series of signs or visual aids which reinforce the messages of the sermons: 1. The Linen Girdle (13). Jeremiah is told to hide a linen girdle by the Euphrates River. When he retrieves it, he finds that it is marred and useless (13:1-7). God wanted Judah to cling to Him as a linen belt clings to a man. Judah refused to cling to God and became as useless as a rotten, dirty piece of clothing. 2. The Drought on the Land (14-15). The sign of the drought follows naturally from the first sign. God withholds material blessings from Israel because of her sin. Famine will be the result of this judgment, contrary to the predictions of the false prophets who testify that prosperity and plenty are ahead. 3. The Unmarried Prophet (16-17). God instructs Jeremiah not to take a wife during these days of judgment (16:1-2). The inhabitants of the land were going to die in great numbers and Jeremiah would thus be spared the loss of his family. The reason for such a judgment is given in chapter 17. The people had desecrated the Sabbath. 4. The Potter's Vessel (18). Chapters 18 and 19 announce two signs that stand in close relationship to each other. The sign of the potter's vessel in chapter 18 is prophetic of Israel's destiny. Jeremiah watches from the doorway of the potter's
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house as the vessel is formed, marred, and then remade. Israel was made by the sovereign hand of God, and God Himself would break Israel because of her sin. But Israel still had a future. God would remake the nation and bring the people back from captivity. 5. The Broken Bottle (19). The sign of the earthen bottle in chapter 19 has a similar message. God instructs Jeremiah to gather the elders of the people and then smash the earthen bottle before them. The sign of the potter's vessel in chapter 18 showed that God will ultimately restore the nation. The earthen bottle refers to the generation of Jeremiah's day. There is no hope for them. They cannot be made whole again (19:11). There is hope only in the promises made to future generations. Chapter 20 concludes this section of the book. Jeremiah is seized by Pashhur, one of the leaders, and is thrown into stocks. Jeremiah is grieved by this action because it brings reproach on God's Word (20:8). He is tempted to cease preaching, but the Word of God is "fire in his bones" (20:9). He is impelled to continue because of the very nature of his message. 3.3.1.2 Sins of the Leaders (21-29) The civil and religious leaders are now singled out for censure. @ 21 - 22 Civil Leaders 23 Religious Leaders 21 - 29 Civil Leaders
In chapters 21-22, there is the reply to a request by Zedekiah for information about the future of Jerusalem (21:1-2). Jeremiah rehearses the sins of previous kings and points out that it is too late for God to intervene in grace. The greedy Jehoiakim is especially singled out as being guilty of injustice and unrighteousness. It will not be long until the throne of David is empty and Judah will have no king at all (22:30). The religious leaders receive Jeremiah's wrath in chapter 23. Ungodly pastors and prophets do not feed the people, but lead them astray. Chapters 24-29 record the increasing opposition of the leaders to Jeremiah (cf. 26:1-8; 28:1-5). 3.3.2 Messages of ultimate deliverance (30-33) The attitude in this section changes to hope. Although the nation will presently crumble. God promises ultimate restoration. @ 30 - 31 Pattern of Restoration 3.3.2.1 Pattern of restoration (30-31) The captivity in Babylon and return to Palestine represent the pattern of Israel's future. Although these chapters obviously refer to the imminent Babylonian captivity, the language of the prophecies makes it clear that they do not refer exclusively to it. The captivity and restoration foreshadow the Great Tribulation and the restoration of Israel in the Millennium. The Tribulation is described in 30:7 as the "time of Jacob's trouble." It will be a time of unprecedented disaster for Israel, but Israel will be preserved through it (30:7, 11). The hope of restoration is based on another great covenant of the Old TestamentXthe New Covenant. The terms of the New Covenant are given in 31:31-40. Eternal salvation and forgiveness are promised for all Israel in a coming day. The disobedience of Israel in Jeremiah's day did not cancel these promises. They are based on the faithfulness of God and are unconditional in nature. The sun and moon will fall from the sky before these promises would be set aside (31:35-37). 3.3.2.2 Proof of restoration (32) Jeremiah performs a symbolic act to further demonstrate the certainty of restoration. He is told to purchase a plot of ground in Anathoth, exercising his right as a kinsman-redeemer. This seems a foolish gesture, even to Jeremiah, since the Babylonians were already at the gates of the city. Jeremiah protests (32:25) and God explains the purpose of this transaction. The people will return to the land and buy and sell property again (32:42-44). Jeremiah's act is to be a symbolic act of faith. It is meant to show that in the midst of disaster there is hope. God will perform a miracle and bring His people back. There is nothing too difficult for God (32:26-27). 3.3.2.3 Promise of restoration (33) The promise of ultimate deliverance is repeated in chapter 33. God's covenant can never be broken. Judah is about to lose her king, but the Davidic line will never be destroyed. In a coming day, David's throne will be occupied by Christ Himself (33:17). 3.4 Jeremiah's Personal Experiences (34-44) Jeremiah's personal experiences are recorded in this section. Once again the negative reaction that he encountered upon presenting the truth is very evident. 32 Proof of Restoration 33 Promise of Restoration
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3.4.1 Before the fall of the city (34-36) Chapters 34-36 mainly concern Jeremiah's relationship with Zedekiah and Jehoiakim on the eve of coming destruction. The vascillating character of Zedekiah is described in chapter 34. When the Babylonians threaten the city, Zedekiah frees all the slaves in keeping with divine precept. But when the danger is temporarily averted, the people who had been liberated are pressed back into slavery. Zedekiah was a compromiser, but Jehoiakim is blatantly contemptuous of spiritual matters. When Jeremiah's prophecy is read in his presence, he shreds it with a knife and throws it into the fire (36:20-26). Jehoiakim's blasphemous treatment of God's Word did nothing to change the truth of the message which he found so unpleasant. And today it is popular to cut out of the Bible the parts we do not find palatable. But the fact that we do not find certain Scriptures to our liking does not invalidate them. 3.4.2 During the siege of the city (37-39) Jeremiah is imprisoned several times during the last days of Zedekiah's reign. His exhortations to submit to the Babylonians are considered treasonous by his enemies (37:13-15). He almost loses his life as a result of the ill treatment he receives. In the meantime, Zedekiah continues to consult Jeremiah secretly to see if God has altered His intentions (37:17ff.; 38:l4ff.). Zedekiah has repeatedly violated God's principles; yet he entertains the vain hope that his story may have a happy ending. Jeremiah warns him that there is no hope. Chapter 39 relates the capture of the city. Zedekiah is led off to Babylon in disgrace. 3.4.3 After the fall of the city (40-44) The final events in Jeremiah's ministry illustrate the people's complete rejection of him and his ministry. His accurate prediction of the fall of Jerusalem apparently has little effect on them. After Jerusalem is razed, Jeremiah remains in Palestine. The Jews take him along in their flight to Egypt, contrary to his wishes. Apparently he died there. His ministry closed in a strange land, and he was surrounded by a group of people who continued to refuse God's Word. 3.5 Supplements (45-52) These final chapters of the book of Jeremiah are not arranged in chronological order. 3.5.1 A word to Baruch (45) Baruch was a scribe to whom Jeremiah dictated many of his prophecies. Baruch also had become discouraged about the condition of the nation and the opposition he faced along with his master. He is encouraged by God and also warned. He is not to seek great things for himself. Because of his faithfulness, God will spare his life. 3.5.2 A warning to the nations (46-51) This section contains warnings of judgment to nine of the surrounding Gentile nations, beginning with Egypt and concluding with Babylon. These chapters are a reminder that the destiny of all nations is in God's hand, and He will punish the nations which oppose Israel. The key thought of the passage is expressed in 46:28: "I will make a full end of all the nations whither I have driven thee; but I will not make a full end of thee." 3.5.3 The fall of Jerusalem (52) Additional details concerning the destruction of the city are related in chapter 52 (cf. 39). This chapter concludes the book of Jeremiah and forms a historical introduction to the book of Lamentations which follows. It is a fitting conclusion to Jeremiah's prophecies because it constitutes a final reminder that Jeremiah was proven right. Despite the ridicule of false prophets and the penknife of an ungodly king, God's Word was accurately fulfilled. As the sign of the almond tree indicated at the beginning of the book. God watched over His Word to perform it (1:12). @ 4. LAMENTATIONS: THE CHASTENING OF THE LORD 4.1 Introduction The book is closely connected to Jeremiah, since both were written by the same author and both are concerned with the destruction of Jerusalem. The book is a funeral dirge, expressing the anguish of the Jews over the ruin of their capital city and Temple. 4.1.1 Name Two of the most common titles assigned to this book in Hebrew Bibles are: 1. Ekhah. Translated "Ah, how," or "Alas," this is the opening word of chapters 1, 2 and 4. Note how the word is translated in your English Bible at these places. 2. Qinoth. Translated "Lamentations," or "Elegies," this is a title representing the content of the book and the melancholy meter of its five poems. The Qinoth title was retained in the Greek Bible (the Septuagint), with the Greek translation Threnoi ("lamentations," from threomai," to cry aloud"). This was carried over into the Latin Bibles as Liber Threnorum ("Book of Lamentations"), and thence into the English Bible as Lamentations.
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4.1.2 Author As to authorship, the evidence points strongly, though not conclusively, to Jeremiah. Such evidence includes the following: 1. The Septuagint introduction to the book: "Jeremiah sat weeping and lamented with this lamentation over Jerusalem, and said." 2. Hebrew and Gentile tradition. 3. Similarities between Lamentations and poetical portions of Jeremiah (cf. also 2 Chronicles 35;25). 4. The writer was an eyewitness of Jerusalem's destruction, with sensitivity of soul (cf. Jeremiah 9:1; 14:17-22), and ability to write. 4.1.3 Historical background and date of composition The fall of Jerusalem in 586 B.C. is the historical event common to the books of Jeremiah and Lamentations. Jeremiah prophesies and anticipates the fall, and Lamentations looks back at the holocaust in utter distress. Knowing from his prophecies how Jeremiah wept over his people before judgment fell, it is not difficult for us to imagine the depths to which his soul sank in utter grief as he watched the holy city burning and his people being ravished. Lamentations reveals something of the pathos of that experience. (Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, p. 351, by Irving L. Jensen)
Historical Background of Lamentations
Lamentations was very likely written soon after 586 B.C., while memories of the appalling siege of Jerusalem were still fresh. Some think that the author wrote chapter 5 a little later than the first four chapters, "when the intense anguish of the catastrophe had given way to the prolonged ache of captivity." 4.1.4 The place of the Lamentations in the Bible In the threefold Hebrew Bible (Law, Prophets, Writings), Lamentations appears in the last part, in a section called Megilloth. Recall that the Megilloth is a group of five Old Testament books which the Jews read publicly on national holidays. Lamentations is read on the ninth day of Ab (about mid-July), the anniversary of the destructions of Jerusalem in 586 B.C. and A.D. 70. In some ancient versions of the Bible, Lamentations appeared as an appendix to Jeremiah, and often was not included in the listing of the Old Testament books. In our English Bible, Lamentations very appropriately follows the book of Jeremiah. The translators of the Greek Septuagint (100 B.C.), recognizing its Jeremianic authorship, also placed it here. 4.1.5 Literacy style Lamentations is a set of five elegies (melancholy poems), the first four of which follow an acrostic pattern (first letter of lines, or groups of lines, representing each of the twenty-two letters of the Hebrew alphabet). The poetic meter is described as a limping meter, with three beats in the first line trailing away in a mourning two-beat line. When publicly read, the chanting of the Hebrew text gave support to the mood of the words. Many poetic styles and devices appear in these poems. Vivid imagery is perhaps the most prominent one. One of the distinctive features of the book is the acrostic format of chapters 1-4. In chapters 1, 2, and 4, each verse begins with a word whose first letter is successively one of the twenty-two letters of the Hebrew alphabet. Chapter 3 has sixtysix verses, each successive letter of the alphabet having three verses allotted to it instead of one.
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Various views are held as to why the author used this acrostic device. Among them are: 1. as an aid to memorization; 2. as symbol of the fullness of the people's grief (i.e., from A to Z); and 3. to confine the expression of boundless grief by the limiting device of acrostic. 4.1.6 Purpose The key thought of the book may be expressed in the words of Hebrews 12:6: "whom the Lord loveth he chasteneth." In the midst of sorrow Israel is to recognize that the Babylonian captivity comes from God's chastening hand. It is not an indication that God has forgotten the Jews, but that He loves them. 4.1.7 Message of the book The message of Lamentations is threefold: 1. Mourning over Jerusalem's judgment for sin. Most of the book presents this. Compare Jesus' mourning over Jerusalem in Luke 13:34-35 and 19:41-44. 2. Confession of sin (1:8; 3:59; 5:16). 3. Ray of hope (3:21-32; 5:21). Only one who saw into the far-distant future could speak of hope. Babylon was the conqueror now, and Jerusalem the vanquished; in that future day, it would be glory for Jerusalem and desolation for Babylon. With such a hope, the author could exclaim, "Great is Thy faithfulness" (3:23b). 4.1.8 Outline of the book Each chapter is a lament in itself, written in acrostic form. The chapters contain 22 verses, one verse for each letter of the Hebrew alphabet. The third chapter is the only exception, since the acrostic is repeated three times and thus contains 66 verses. The dirges may be titled as follows: @ 1 Plight of Jerusalem 4.2 Plight of Jerusalem (1) Two voices are heard: the voice of the prophet and the voice of the city. The prophet speaks in verses 1-11, describing the scene of desolation. The city is like a widow bereft of her friends and left completely alone (1:1-2). The people are reminded that sin is responsible for this condition (1:5), which is the chastisement of God. The city speaks in verses 12-22. The passers-by do not comprehend the depth of her sorrow and there is no one to comfort her. The chapter ends with a prayer affirming the righteous character of God in this situation. 4.3 Anger of Jehovah (2) The consequences of God's anger are evident in a graphic portrayal of the ruined city. The walls are destroyed and the gates are buried in the rubbish. Many of the people have been slaughtered and children are dying of starvation, which is viewed as a fulfillment of God's Word (2:17). 4.4 Grief of Jeremiah (3) The first part of chapter 3 is a cry of despair by Jeremiah (3:1-18). He feels like a blind man who stumbles in darkness (3:2). He cries to God in prayer but God does not answer (3:8). The tone changes in verses 19-39, which form a song of hope. God demonstrates faithfulness in the very fact of chastisement (3:23). His chastisement is always tempered with compassion and is never administered willingly (3:32-33). Verses 40-66 constitute a prayer of confession. This passage teaches us that instead of complaining about our plight we should search our hearts, confess our sins, and return to the Lord (3:40-44). 4.5 Demise of Jerusalem (4) This chapter repeats a description of the siege, when the people waited in vain for help of deliverance (4:17). 4.6 Prayer of Jerusalem (5) Jerusalem prays to God in the midst of her terrible plight and asks God to remember her. The inhabitants have lost all their tangible and temporal possessions, such as homes and families. In this situation they remember that God is sovereign 2 Anger of Jehovah 3 Grief of Jeremiah 4 Demise of Jerusalem 5 Prayer of Jerusalem
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and does not change (5:19-20). 4.7 Application The book of Lamentations teaches certain principles which find application in the lives of believers today: 1. When chastisement comes, we should acknowledge it for what it is. We often ignore chastisement, failing to recognize that God is dealing with us. In Hebrews 12:3-11, there is pertinent instruction concerning this. 2. God is sovereign and faithful in chastisement. We often feel that adversity means that God is indifferent. The truth is just the opposite. We should remember the context of the often repeated verse, "Great is thy faithfulness" (Lamentations 3:23). This verse speaks of God's faithfulness and love in chastisement. 3. We should submit willingly to the chastening of the Lord. God has something to teach us in every chastening experience. We can begin by searching our hearts for indwelling sin which is always the cause of chastening (3:40). @ 5. REFERENCES AND RECOMMENDATION FOR FURTHER STUDY 1. Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, by Irving L. Jensen. 2. Exploring the Scriptures, Chicago: Moody Press, 1981 Paperback Edition, by John Phillips. @ Return to Table of Contents Go to Chapter Fifteen
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Chapter Fifteen - Ezekiel and Daniel - Voices from Babylon
As a result of this chapter, you should be able to: 1. 2. 3. 4. describe briefly the historical background to Ezekiel and Daniel; discuss the authorship and dates of Ezekiel and Daniel; summarize the basic message of Ezekiel; and explain briefly the main prophecies in the book of Daniel.
This chapter is divided into the following two major parts: 1. Ezekiel; and 2. Daniel.
1. EZEKIEL: PROPHET OF GLORY When God sent His people into exile as punishment for their sin, He still continued to speak to them. For if He was to purge the nation of their corrupt idolatry, they needed to hear more of the very word which they had so stubbornly resisted. Among the Jews taken captive by King Nebuchadnezzar of Babylon in his second invasion of Judah in 597 B.C. was a man named Ezekiel. This was the one whom God chose to be His prophet to the exiles, while Daniel served as God's ambassador to the court of the captor king. It was during the captivity years that some of the Jews returned to God. This was the beginning of the religion of Judaism, and because Ezekiel was the prominent prophet at this time, he has been called "the father of Judaism." 1.1 Introduction 1.1.1 Name The name Ezekiel is written in Hebrew as Yehezqe'l, meaning "God strengthens." The prophet was truly a tower of strength in the midst of a defeated people. Also, God made him strong to resist the opposition of hardhearted and rebellious Israelites (read 3:8-9). 1.1.2 Author Some radical critics have questioned the authenticity of the book of Ezekiel. They deny that it was written by the historical Ezekiel while he was in captivity in Babylon. One reason for this is that the author seems to be familiar with events in Jerusalem, whereas Ezekiel prophesied from Babylon. In rebuttal to this, it is only to be noted that communication did exist between the exiles and the city of Jerusalem.
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Another reason given to doubt Ezekiel's authorship of this prophecy is the fact that the prophet Jeremiah, who was a contemporary of Ezekiel, is never mentioned in Ezekiel's prophecy. That Jeremiah is not mentioned in Ezekiel's writings is not significant in light of the fact that in the Old Testament there are numerous prophets who prophesied contemporaneously, but did not mention each other by name. 1.1.3 Date of the composition The prophecies of Ezekiel are more carefully dated than those of Isaiah or Jeremiah. The date of his call is given in 1:2 and can be ascertained to be in the year 593 B.C. The last dated prophecy was given in 571 B.C. (29:17). In all, there are 14 chronological notes in the book which give the setting for the historical prophecies. This would indicate that a clear understanding of Ezekiel's prophecies is contingent on a knowledge of the historical circumstances. 1.1.4 Ezekiel the man We know very little about the man Ezekiel. The book states only that he was a priest. Thus, he would be familiar with the Temple precincts and ritual. He was a fitting instrument to proclaim the vision of a restored Temple (40-48). We also know that he was a contemporary of Jeremiah and may have been affected by Jeremiah's ministry during his youth. If the phrase "thirtieth year" of 1:1 refers to Ezekiel's age at that time (593 B.C.), then he was born in 623 B.C., during the reign of the good King Josiah. Ezekiel was a child when the book of the Law was recovered in the course of renovating the Temple in 621 B.C. The years of his boyhood and youth were thus spent in the bright reformation period that followed that recovery. Ezekiel, like Jeremiah, was born of a priestly heritage. His father's name was Buzi, a priest possibly of the Zadok line (1:3; 40:46; 44:15). Ezekiel was married, but it is not known if he had any children. The darkest day of his life may have been when the LORD announced to him two tragic events: the siege of Jerusalem (24:2) and the death of his beloved wife (24:15-18). When Ezekiel was about eighteen years old (605 B.C.), the Babylonians (also known as Chaldeans) made their first invasion into Judea, carrying away some captives, among whom was Daniel. Eight years later (597 B.C.) they came again, and this time Ezekiel was among the captives, which comprised the upper classes of Judah. Read 2 Kings 24:10-17 for the historical record of this (cf. Ezekiel 1:2; 33:21). Some of the exiles were incarcerated; others were made slaves; many were allowed to settle down in their own homes in various settlements of the exiles (cf. Jeremiah 29:1-7; Ezra 2:59; Nehemiah 7:61). It was of divine providence that Ezekiel was among those granted such liberties. His home was in Tel-abib (Ezekiel 3:15), a principal colony of exiles near the fabulous city of Babylon. Tel-abib was located by the canal Chebar ("Grand Canal") which flowed from the Euphrates fork above Babylon through Nippur, winding back into the Euphrates near Erech. (cf. 1:1, 3; Psalm 137:1.) Ezekiel's home was a meeting place where the Jewish elders often came to consult with him (8:1; 14:1; 20:1). It may be that his home was open to any of the exiles who wanted spiritual help. Five years after his arrival in the strange land of Babylon, Ezekiel received his call to the prophetic office, to minister to the exiles in Babylonia. What he experienced and heard in this call is recorded in the first three chapters of his book. Twenty-two years later (see 29:17), when Ezekiel was around fifty-two years old, he was still prophesying to the exiles. It is not known how much longer his ministry continued.
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Ezekiel the prophet was strong and fearless. This is what God made him (3:8-9), and this was his dominant characteristic. He had boundless energy, and a love for the simple, clear and direct. Though his disposition was firm, he had a shepherd's heart for his countrymen. Ezekiel's book reveals that he was methodical, artistic and mystic. With a deeply introspective nature, he must have studied the message of God a great deal as it applied to himself and his brethren. He was truly a practical theologian and for this he has been called "the first dogmatist of the Old Testament" and "the prophet of personal responsibility." 1.1.5 Historical background Ezekiel was taken to Babylon in the second deportation in 597 B.C. During the first six years of his public ministry in Babylon (593-587 B.C.) the Temple in Jerusalem was still standing. These circumstances form the background of Ezekiel's prophecy. His ministry had two phases: 1. The first was during the years 593-587 B.C. Many of the exiles believed that their captivity in Babylon was temporary. They thought it would be a matter of time until they would be back in Jerusalem worshiping at the Temple. The fact that King Jehoiachin was in captivity with them fanned the fires of nationalism and stirred up the hopes of the captives with expectation of an imminent release. Ezekiel warned them that they were wrong. They would not soon return to Palestine, and the Temple would be destroyed. 2. Beginning in 587 B.C., Ezekiel's message showed a new emphasis. Ezekiel's prophecies had been accurate and the Temple was no longer in existence. Israel had to look beyond her circumstances for any reassurance. Israel as a nation had been completely vanquished. But God would someday revitalize Israel and give her new life, symbolized in the vision of the valley of dry bones (37). Israel's Temple was also in ruins. But someday God would give another Temple which would surpass even that of Solomon (40-48). The book of Ezekiel is characterized by the twofold emphasis of impending judgment and hope of restoration. 1.1.6 Ezekiel and his contemporaries Study below chart to familiarize yourself with the contemporaries of Ezekiel and the times in which he lived. (Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, p. 359, by Irving L. Jensen)
Ezekiel And His Contemporaries
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Observe on the chart that neither Daniel nor Ezekiel began their prophetic ministries until they were deported to Babylonia. Daniel was taken captive in 605 B.C., in Nebuchadnezzar's first invasion of Jerusalem, and he began his prophetic ministry in that same year (read Daniel 1:1-7). Ezekiel was deported to Babylon in 597 B.C., along with King Jehoiachin and hosts of citizens, when Nebuchadnezzar invaded Jerusalem the second time (read 2 Kings 24:10-16). Ezekiel was not called to prophesy until after he had been in Babylonia for about five years. Thus, Jeremiah was the lone prophet in the land of Judah for the last twenty years before Jerusalem's fall; Daniel and Ezekiel served as prophets only in captivity. The different ministries of the three contemporary prophets may be identified thus: 1. Jeremiah: prophet mainly to the Jews in Jerusalem, before the city fell. 2. Daniel: prophet mainly to the court of King Nebuchadnezzar, in Babylonia. 3. Ezekiel: prophet mainly to the exiles in Babylonia, before and after the fall of Jerusalem. Ezekiel was the prophet of the captivity. It is interesting that in Ezekiel's book there is no mention of Jeremiah, whereas Daniel is mentioned three times (Ezekiel 14:14, 20; 28:3). Daniel, because of his favor at the king's court, was well known throughout Babylonia by the time Ezekiel arrived in the country. Daniel's prophecy refers to Jeremiah once (Daniel 9:2), and the name Ezekiel does not appear in either of the other two books. The idolatry which Ezekiel saw as Judah's blight before he left Jerusalem was the same condition he faced in the settlements of Jewish exiles in Babylonia. The judgment of captivity did not stir the first contingents of exiles to repentance. In fact, they found it very hard to believe, as Ezekiel was prophesying, that Jerusalem would actually be destroyed by the Babylonians. They were loath to believe that Jehovah had given world dominion to Babylon, and that His will was for Judah to submit to this enemy. Hence, it was necessary for Ezekiel in Babylon - and Jeremiah in Jerusalem - to show the people how unfounded were any expectations of immediate deliverance. 1.1.7 The geographical setting of the books of Ezekiel and Daniel The geographical setting of Ezekiel and Daniel is shown in below map. Study below may and refer to it as you read the action of the books. (Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, p. 361, by Irving L. Jensen)
Geography of Ezekiel And Daniel
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1.1.8 Characteristics of the book The book of Ezekiel has six major characteristics: 1. style; 2. visions; 3. symbolic actions;
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4. allegories; 5. apocalyptic imagery; and 6. poems. While it is true that most of the book of Ezekiel consists of the direct addresses of the Lord, the form and style in which those words were recorded is attributable to the writer Ezekiel. Ezekiel's style is very lofty. He has brought prose and poetry together in one master-piece. The book abounds with visions, parables, allegories, apocalyptic imagery and various symbolic acts. Although the interpretations of some of its symbols are difficult, it is a singularly fascinating and interesting book. Ezekiel is known as "The Prophet of Visions." The very first verse of his book reads, "The heavens were opened and I saw visions of God." A vision in Bible days was a miraculous experience of a man of God on a special occasion, whereby God revealed truth to him in some pictorial and audible form. These are the visions recorded in Ezekiel (read 1:4-28; 2:9-3:3; 3:22-23; 8:1-18; 9:1-11; 10:1-22; 11:1-25; 37:1-10; 40:1-48:35). Ezekiel, perhaps more than any other prophet, taught by symbolic actions (read 4:1-3; 4:4-8; 4:9-17; 5:1-17; 12:1-7, 17-20; 21:1-17; 21:18.23; 22:17-31; 24:15-27; 37:15-17) - those strange things which God asked His prophets to do in order that His messages might impress the people vividly and intensely. God told Ezekiel, "I have set you as a sign to the house of Israel" (12:6). So his symbolic actions were revelatory signs. Some of the things he was commanded to do must have been extremely hard and trying. He was continually exposing himself to the jeers and scorn of the skeptical. But the symbolic acts produced the desired effect, at least upon the hearts of the serious-minded, causing them to ask what these things meant (see 12:9; 24:19; 37:18). This was the prophet's opportunity to explain their significance and drive home the application. Allegories in the Bible are stories intended to teach spiritual lessons. John Bunyan's The Pilgrim's Progress is a classic example of an allegory. In Ezekiel the allegories have the same purpose as the symbolic actions. They differ in that the allegories teach by words; the symbolic actions teach by actual events. Read each allegory (15:1-8; 16:1-63; 17:1-21; 17:22-24; 23:1-49; 24:1-14) and try to determine the spiritual lesson it teaches. Apocalyptic writing prophesies of things to come by means of much symbol and imagery. Daniel and Revelation are the two books of the Bible usually classified as apocalyptic. Ezekiel contains many apocalyptic passages (read 6:1-14; 7:5-12; 20:33-44; 28:25-26; 34:25-31; 36:8-15, 33-36; 38:1-23; 39:1-29; 47:1-12). There are many resemblances between Ezekiel and Revelation. This is clearly seen when passages like the following are compared: EZEKIEL 1:1 1:5 1:10 1:22 1:24 1:28 2:9 3:1, 3 REVELATION 19:11 4:6 4:7 4:6 1:15 4:3 5:1 10:10
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7:2 9:4 9:11 10:2 14:21 26:13 27:28-30 37:10 37:27 38:2-3 40:2 40:3 43:2 43:16 47:1, 12 48:31 The poems of Ezekiel are lamentations. They are found at 19:1-14 and 27:1-36. 1.1.9 Message of the book Ezekiel stressed three points in his preaching:
7:1 7:3 1:13 8:5 6:8 18:22 18:17-19 11:11 21:3 20:8 21:10 11:1 1:15 21:16 22:1-2 21:12
1. It was sin which brought the people's judgment of exile. The people must repent and return to God. 2. The exile would last for seventy years, even though false prophets were preaching an early return. The people had a letter from Jeremiah (Jeremiah 29) which concurred with Ezekiel's preaching. The seventy-year captivity began in 605 B.C., with the first deportation of Jews (Jeremiah 25:11-12; Zechariah 7:5). Before the Jews could return to Jerusalem, they must return to the Lord. 3. There would be a future restoration of Israel, for a believing remnant. The general impression of these consolatory messages was that this restoration was in the far-distant future. Most of the adults of Ezekiel's audience had no other hope than this, for seventy years of captivity precluded their returning to Jerusalem in their lifetime. The tone of Ezekiel's preaching was austere and impressive, for the prophet constantly stressed the Lord's sovereignty and glory. The phrase "glory of God" or its equivalent appears eleven times in the first eleven chapters of his book. The statement of God, "They shall know that I am the LORD," or its equivalent, appears about seventy times in the book.
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A comparison of the main themes of the four "greater prophets" is shown here: 1. Isaiah: salvation of the Lord 2. Jeremiah: judgment of the Lord 3. Daniel: kingdom of the Lord 4. Ezekiel: sovereignty and glory of the Lord 1.2 Outline of the Book The main theme of the book of Ezekiel is the glory of God. The opening section of the book (1-3) describes a vision of God's glory which unfolded to Ezekiel in Babylon and sets the stage for the rest of the prophecy. The second section of the book (4-39) describes God's glory leaving Israel. It gives a description of this departure and God's rationale for such an action on His part. The third section of the book (40-48) traces the glory of God as it returns to Israel in millennial splendor. We will divide the book so as to delineate the theme of the glory of God. 1-3 4 - 39 40 - 48
THE GLORY OF GOD APPEARS THE GLORY OF GOD DISAPPEARS THE GLORY OF GOD REAPPEARS 1.2.1 The glory of God appears (1-3) An unusual vision is described in chapter 1 and followed by God's voice speaking to Ezekiel in chapters 2-3. 1.2.1.1 The vision (1) Ezekiel sees the manifestation of God appearing from the north in what seems to be a thundercloud, glowing from the inside. There are several prominent elements in the vision which should be discussed. The living creatures are cherubim, which are usually connected with the holiness of God in the Scriptures. The four faces of each cherub portray four of God's attributes, and the exceptional swiftness of the cherubim (1:14) shows their undivided and instant devotion to the will of God. The wheels (1:15-21) are set at right angles to one another so that the cherubim can move quickly in any direction. These wheels form the base of a great chariot which touches the earth and reaches to heaven. The details indicate that the events of earth are controlled by heaven, a reassuring truth to Ezekiel and the captives. Above the wheels is a firmament, or platform, on which is the throne of God. The throne, which is circled by a rainbow, is occupied by one in the form of a man. The similarities between this vision and the vision in Revelation 4-5 are remarkable. The vision in Revelation depicts God's throne in heaven as preparations are made to execute judgment on the earth. The same sequence is given in the book of Ezekiel. God is preparing Ezekiel for coming judgment.
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The vision in its entirety is intended to impress Ezekiel and the captives with several truths: 1. God still occupies the throne. Events on earth may appear to indicate that God has abdicated the throne, but this is not the case. The Sovereign of the universe still controls events on earth. 2. Judgment originates from God's throne. Babylon is controlled by God. The One on the throne has ultimate judgment on earth. 3. God is more glorious than the gods of Babylon. People of that day believed that the defeat of a nation proved that its gods were impotent. God reminds Israel that in the coming disaster Jerusalem would be destroyed. But this in no way would prove God to be impotent. On the contrary, He allowed and instigated the destruction. 1.2.1.2 The voice (2-3) Four commands to Ezekiel follow the vision: 1. Stand (2:1). God reminds Israel of the rebellion of the people. Notice the repetition of the word "rebellious" in chapters 2-3. It is reassuring to know that God is aware of the condition of men's hearts. He knows the difficulties we will face before we ever confront them. 2. Hear (2:8). Ezekiel is warned against sharing in the people's rebellion. There is always a subtle temptation to adopt the level of the people to whom we minister, rather than maintain an example of godly living. 3. Consume the scroll (3:1). This speaks of the appropriation of the message. Ezekiel's presentation of the truth is to be more than a recitation of facts. The message is to be part of him. 4. Go (3:4). All the preceding has been in anticipation of this command. Ezekiel has been prepared to minister to the people as a watchman. God explains his responsibility to warn Israel of their plight. God holds Ezekiel responsible to communicate His truth. If he refuses to take the message to the people, God will hold him accountable. 1.2.2 The glory of God disappears (4-39) This lengthy section constitutes most of the book. It may be broken into three divisions: 1. Certainty of judgment (4-24); 2. Visitation of the nations (25-32); and 3. Hope of restoration (33-39). 1.2.2.1 Certainty of judgment (4-24) This section contains prophecies made by Ezekiel while he was in exile, before the fall of Jerusalem.
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The city of Jerusalem is the focus of the prophet's attention in chapters 4-7. He shows what was to happen to the city through a series of symbolic illustrations. He uses a clay tile to depict the siege of the city (4:1-3). The prophet lies on his left side and then on his right side, facing north and then facing south (4:4ff.). The number of days he continues this represents the duration of Israel's punishment. Ezekiel eats defiled bread to demonstrate the hardship that Israel would endure throughout the period (4:9ff.) He shaves his beard and head and divides the hair into three parts to show the various punishments to be inflicted upon the city. These strange signs are followed by a detailed explanation of the judgment. Chapters 8-11 center on visions concerning the Temple. God wants the exiles to understand why the captivity must continue and why the Temple will be destroyed. Chapter 8 describes the abominations that were practiced in it. Sun worship and animal worship were conducted in the sacred precincts designated for the worship of Jehovah. God will punish the unfaithful. He will preserve the faithful. A man with an ink horn marks the righteous (9:2). Ezekiel watches as the glory of Jehovah slowly leaves the Temple. The glory leaves the Holy of Holies and hovers over the threshold of the Temple (10:4). It then goes to the east gate (10:18-19) and finally leaves the city (11:22). As you read the description you sense God's reluctance to leave His people. But the extent of their idolatry has left Him no other choice. The glory departing from the nation shows that God has abandoned them to judgment. It is a solemn reminder that God removes His blessing from His people if they persist in sin. This vision would understandably startle the exiles as Ezekiel shares it with them (11:25). They would question whether God is justified in taking such drastic measures. God reinforces His reasons for the necessity of this judgment in chapters 12-24 with a series of further sermons, signs, and parables. 1.2.2.2 Visitation of the nations (25-32) In Ezekiel, as in Isaiah and Jeremiah, a section describing the downfall of the Gentile world powers is included. This is appropriate in light of the experience the exiles were undergoing. At that time they were in subjugation to a foreign power. Were the Babylonians and other oppressors to escape unpunished? The answer is "no." God overlooks no sin. An important passage is Ezekiel 28:12-19, a lament over the king of Tyre. This passage appears to be parallel to Isaiah 14, which describes the original condition of Satan and his fall. Some writers reject such a proposal, convinced that it has no place in the context. But such a concept would seem to fit the context in that Satan is the "power behind the throne" in Tyre. It would be a natural transition, therefore, to go from one personage to the other. Some of the details are also difficult to interpret if the description is limited in scope to an earthly king. 1.2.2.3 Hope of restoration (33-39) Ezekiel raises his sights once again to the future and unfolds a series of events that relates to Israel's restoration. All these events are necessary steps in the return of the glory of Israel. Recommission of the Prophet 33-34 Restoration to the Land 35-37 Ruination of Israel's Enemies 38-39 The recommission of the prophet is necessitated by the spiritual condition of the people. The description of the people (33:30-33) is apropos to many modern religious congregations. The people come and listen politely to Ezekiel's message. They are pleased with his eloquence but they do nothing: "They hear thy words, but they do
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them not" (33:32). The religious leaders are spiritually bankrupt. They are portrayed as shepherds who use the flock in order to gain wealth. They feed themselves, not the sheep. In such a situation Ezekiel's message is desperately needed. The chain of events which culminates in restoration to the land involves several events revealed in chapters 35-39. In chapter 35 Ezekiel contrasts Edom with Israel. Edom, or Mt. Seir, as it is often designated, will be destroyed, but Israel will be preserved. Chapter 36 shows the necessity for spiritual cleansing. The people of Israel must be spiritually clean if the blessings of the land are to be theirs. To remove their present impurity, described in 36:16-21, God is going to sprinkle clean water upon them (36:25) and place His Spirit within them (36:27). The restoration of Israel is described through two illustrations in chapter 37. The first is the vision of the valley of dry bones (37:1-14). That these dry bones represent Israel is clear from 37:11-14. At first, Ezekiel sees the bones scattered in disarray throughout the valley, very many and very dry (37:1-2). This has been the condition of the people of Israel during the Diaspora, as the Jews have lived scattered among the Gentile nations. But in spite of centuries of persecution there are today over thirteen million Jews. Then Ezekiel sees the bones come together to form a body, but it is a lifeless body (37:7-8). Israel's initial return to the land will be without spiritual life. She will return as a political entity, but without spiritual vitality. Then Ezekiel sees the bones stand on their feet when God breathes life into them (37:10). This represents the final stage of Israel's restoration. The nation that returns to the land in unbelief will be restored spiritually and will recognize Jesus Christ as its Messiah! The second illustration of Israel's restoration in chapter 37 is the union of two sticks (37:15ff.). The two sticks become one before Ezekiel's eyes. This speaks of the two divisions of the kingdom, separated since 931 B.C., but reunited by God. Before these events transpire, Israel's enemies must be defeated. This is depicted in chapters 38-39. There is considerable disagreement, among those who interpret these chapters literally, as to when these events will occur. Many make this battle synonymous with the battle of Armageddon, which will bring the Tribulation period to a close (cf. Revelation 16:12-21; Zechariah l4:lff.). From a study of these chapters, it seems best to your author to make a distinction between the two battles. The battle of Armageddon involves all the nations of the world, whereas the prophecy before us seems limited to a particular block of nations. Correlating other prophetical sections (e.g. Daniel 11:36-45 and Revelation 13:1-3), these events in chapters 38-39 may be placed at approximately the middle of the Tribulation period. These chapters describe a northern confederacy which invades Israel to capture it. The nations of this confederacy have often been identified, with some justification, as a power bloc which includes the Soviet Union. The reason for this attack is given in 38:10-13. Israel is dwelling in unwalled villages, i.e., unprotected. The invaders believe that it is to their economic advantage to make such a move (38:12) and so they launch an attack. But God intervenes to thwart their intentions, and the invading army is completely destroyed. It is not clear whether God accomplishes this feat directly or uses an intermediary force, such as another army. But it is certain that God is directly responsible for the destruction. The slaughter is so great that it requires seven months to bury the dead (39:14-15). Chapters 38-39 thus present a vivid portrayal of God's vigilance over the land of Israel. 1.2.3 The glory of God reappears (40-48) This final section of Ezekiel gives a detailed description of the situation that will exist when the Lord returns to the earth. The glory that left the Temple shortly before
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its destruction in 586 B.C. will someday return in the manner described here. The general meaning of this section seems clear and is agreed upon by most commentators. But when we consider the details, we encounter a wide divergence of opinion. The various problems in the section may be reduced to the question of how literally we should interpret the details. Many believe that it is impossible to accept the literal details of these chapters as they stand - a literal Temple, a literal sacrificial system, and an actual river proceeding from the Temple. We will note these questions as we proceed. In our study of this passage we will employ the principles of consistent literalism. If we were to follow the example of some commentators, deciding that certain elements are to be translated literally and certain others figuratively, we would be forced to assume a subjective approach to the entire passage. The passage deals with the following subjects: 1. 2. 3. 4. rebuilt temple (40-42); return of the glory (43:1-12); reinstitution of worship (43:13-46:24); and redistribution of the land (47-48).
1.2.3.1 The rebuilt temple (40-42) Many believe that the details of the Temple's construction should be understood as symbolical. But there seems to be little more warrant for this than for understanding the instructions for Solomon's Temple as symbolical. This Temple is larger than Solomon's. It will be erected on the Temple site during the millennial reign of Christ. 1.2.3.2 The return of the glory (43:1-12) The visible presence of God reappears in the Temple. Once again God dwells among His people. 1.2.3.3 The reinstitution of worship (43:13-46:24) This section describes a reinstatement of the Old Testament sacrifices. Those who advocate a literal interpretation of the Temple description encounter special opposition in this passage. The main argument against a literal interpretation is that it would contradict passages, such as Hebrews 10:18, which show that the Levitical economy with its priesthood and sacrifices has been ended. The millennial sacrifices have a different purpose. To accept that literal sacrifices will be offered in the Millennium is not to return to the Mosaic system per se. The sacrifices may have the function of a memorial, in somewhat the same way that the Lord's Supper serves as a memorial during the church age. 1.2.3.4 Redistribution of the land (47-48) Ezekiel sees a river which springs from the Temple and provides abundant irrigation for the land. There are undoubtedly many spiritual lessons to be drawn from this scene, but this does not rule out a literal existence of this river. The territory of Palestine is redistributed and a portion is assigned to each tribe of Israel. The measurements, as they are given, do not now correspond to the topography of the land. But at the second advent of Christ to earth the topography of the land will be radically altered (cf. Zechariah 14). This compensates for such a
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scheme as is presented in these final chapters. The book of Ezekiel closes with a triumphant phrase: "Jehovah is there." This is the most glorious feature of restored Israel. God Himself will dwell with His people. Thus, in a seemingly hopeless situation, Ezekiel is able to offer hope to the captives. He lifts their eyes beyond the present tragedy of the ruined Temple and the exile. The God who left the Temple has not abandoned it forever. Someday the glory will return and with it all these blessings will be realized.
2. DANIEL: PROPHET OF GLORY The book of Daniel has been described as "the greatest book in the Bible on godless kingdoms and the kingdom of God." The godless kingdoms referred to here are the Gentile nations, and the Kingdom of God is the millennial reign centered about Israel. The grand truth which applies to all kingdoms is summed up in four words: God rules the world. Daniel is a relatively short book, but compacted into its pages are multitudes of fascinating prophecies and basic doctrines which challenge the Bible student to tarry long in its study. 2.1 Introduction 2.1.1 Name The name Daniel translates the Hebrew word Daniyye'l, meaning "God is Judge [Prince]" or "God is my Judge [Prince]." The name given Daniel by Nebuchadnezzar's officer (1:7) was Belteshazzar, meaning "Bel's prince." It was a name honoring one of the pagan gods of Babylon (cf. 4:8; also Isaiah 46:1; Jeremiah 50:2; 51:44). 2.1.2 Author The Daniel referred to by Ezekiel (Ezekiel 14:14, 20; 28:3) and by Jesus (Matthew 24:15; Mark 13:14) is the author of this book. From 7:2 onward, the book uses the autobiographical first person; and, considering the unity of the book, God's words to Daniel in 12:4 imply authorship of the entire book by Daniel. Liberal critics have denied its genuineness, mainly because of: 1. its fantastic miracles (e.g., Daniel's deliverance from the lions); 2. its explicit prophecies (many of which were fulfilled in the centuries before Christ); and 3. alleged historical inaccuracies. Despite such objections, the book's authenticity has endured through the centuries and is widely accepted by genuine Christians. 2.1.3 Date of the composition
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Daniel probably wrote his book soon after the last dated event occurred in 536 B.C. (10:1). An approximate date would be 530 B.C., or when the prophet was around ninety years of age. Liberal scholars unanimously assign a late composition date to the book of Daniel. They usually place it in the inter-testamental period, around 165 B.C. If this supposition were true, the historical Daniel who lived in the sixth century B.C. could not have written it. Liberal scholars usually attribute the book to an obscure writer of the Maccabean period who used Daniel's name to gain acceptance for his prophecies. Liberal scholars' false accusations are as follows: 1. In support of this position it is said that the author makes historical blunders that would be inconceivable for Daniel to make. One supposed mistake is the fact that Belshazzar is presented as the last king of Babylon, whereas it is common knowledge that Nabonidus was the last Babylonian ruler. Archaeological evidence, however, points to a situation of co-rulership by Belshazzar and Nabonidus, which substantiates the biblical record. This is a good illustration of a case in which a historical difficulty, which was later found to have a plausible solution, was too quickly assumed to be an error. 2. In favor of a late composition date it is also argued that the theology of Daniel is too advanced to have been written in the sixth century B.C.. Such emphases as angels, the resurrection, etc., which are prominent in Daniel are considered by liberal theologians to be later developments. But it has been pointed out by others that these doctrinal themes can be traced back to the book of Genesis. These themes are found throughout the Old Testament. 3. A linguistic argument in favor of a late date for Daniel is that some of the words used in the book are of Persian and Greek origin and would not have been used so early as the sixth century B.C. The historical Daniel prophesied during the Persian period and so it would not be unusual to find words of Persian derivation in his writings. And we could expect that the manuscript would contain many more Greek words if the book were written in 165 B.C., when knowledge of the Greek language was widespread throughout biblical lands. 4. Some liberal scholars argue that it would be impossible for the historical Daniel, who lived in the sixth century before Christ, to predict so accurately events which occurred during the years 580-170 B.C. So they maintain that the book records historical facts, rather than predicting future events. But this explanation is inadequate, since Daniel's prophetic visions reach beyond 165 B.C., showing the same remarkable detail. The supernatural nature of prophecy explains the accuracy of Daniel's predictions. Christ gives His stamp of approval to the prophecy of Daniel in Matthew 24:15: "When you see the abomination of desolation which was spoken of through Daniel the prophet..." The Lord attributes this quotation (Daniel 9:27) to the historical Daniel. Also, Christ views this prophecy as unfulfilled. Since there is no valid reason to reject the early date, we should place the composition of the prophecy at 536-530 B.C. 2.1.4 Daniel the man Daniel is usually remembered for his courage and faith, displayed in the experience in the lions' den. He had many other outstanding traits as well. He was strong of purpose, wise, tactful, courteous, brave, modest, humble and a man of faith and prayer. It is not without significance that three times heavenly messengers refer to him in visions as a man of "high esteem" (9:23; 10:11, 19). Daniel was born into a Judean family of nobility, around the time of the reformation under King Josiah (621 B.C.). Some identify Daniel as one of King Hezekiah's descendants, who was prophesied about in 2 Kings 20:17-18 and Isaiah 39:7 (cf. Daniel 1:3). He was in his late teens when taken captive in the first deportation of 605 B.C. In the same group were three other young men no less noble than himself in character. These were four handsome, intelligent, and well-educated youths (1:4), whom King Nebuchadnezzar selected to be trained for his service. The king gave them names associated with the gods of Babylon, but they had no intention of
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worshiping those gods. They remained true to Jehovah. The book of Daniel tells the story of the years that followed. Daniel served as God's prophet at least until 536 B.C. (10:1). Soon after this he wrote his book, which no doubt was brought back to Jerusalem when the exiles returned to their homeland. The date and circumstances of his death are unknown. 2.1.5 Historical background Daniel lived during turbulent times. Taken captive to Babylon at a young age, he lived through the greatest days of the Neo-Babylonian empire and the transition which occurred when the city of Babylon fell to the Persians in 539 B.C. Daniel enjoyed great personal freedom in Babylon, although, as a Jew, he was a political captive. Jews were allowed to enter business and even occupy high political office, as we see from Daniel's life, but they were restricted to specific localities of residence. The Babylonians possessed a highly developed religious system, characterized by superstitious rites and a pantheon of gods. Marduk and his son Nebo were the dominant male deities. Marduk is the hero of the Babylonian account of creation, the Enuma Elish. It is such a religion that the young Daniel confronts in chapter 1. The educational system of the Babylonians was also highly developed. Study of literature, art and science flourished in this age. The Chaldeans founded the science of astronomy and were very advanced in this area. When Daniel speaks of the "learning of the Chaldeans" in chapter 1, he means a large area of knowledge. 2.1.6 The place of Daniel in the Bible In our English Bibles, Daniel appears as the last of the four major prophetical books (Isaiah, Jeremiah, Ezekiel, Daniel). In the Hebrew Bibles, Daniel is not grouped with the prophetic books, but appears as a historical book in the Hebrew section call Writings. That it was not included among the prophetical books explained by the fact that while Daniel had the gift and function prophet (cf. Matthew 24:15), his position was that of a government official. That his book was placed in the Writings as a historical book can be explained by its content, with its apocalyptic visions of world history. 2.1.7 Daniel and his contemporaries Study carefully below chart. Observe the following: 1. Daniel's ministry in Babylon lasted for at least seventy years (605-536 B.C.). He was among the Jewish captives of the first deportation (605 B.C.; Daniel 1:16), and he lived in Babylon throughout the entire seventy-year captivity period (536 B.C. is the date referred to in 10:1). 2. Babylon, the land of Jewish exile, came under three powers during Daniel's career: Neo-Babylonian, Median, and Persian. The rulers that played an important part in the book of Daniel are: Nebuchadnezzar & Belshazzar (Neo-Babylonian), Darius the Mede (Median) and Cyrus (Persian). 3. In 539 B.C., when Belshazzar was coregent with Nabonidus, Babylon fell to the Persian King Cyrus. This began the Persian period of supremacy. 4. The return of Jewish exiles to Jerusalem and the beginning of construction on the new Temple began at the end of Daniel's career. 5. What prophets and kings of Judah were contemporaries of Daniel? Recall your earlier studies of these men.
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Daniel And His Contemporaries
2.1.8 Message of the book The message of the book is connected with the setting of the captivity. In Daniel's day the Jews were in Babylon, Palestine was ruled by foreigners, and the Davidic throne was unoccupied. This raised a question concerning God's promises to Israel. Hadn't God promised that the Jews would possess the land of Palestine forever? How was the political situation to be interpreted? Did the Exile mean that God's promises had been canceled? Daniel's intention was to answer these questions that would come into the mind of a pious Jew in captivity. The prophecies that were unveiled to Daniel trace the history of the land to the second coming of Christ. The prophecies reveal that the Gentiles would dominate the land during the time before the Lord returns and fulfills His promises to Israel. Christ Himself spoke of this period as the "times of the Gentiles" (Luke 21:24). This period is the special concern of Daniel. It extends from the demise of the Davidic kingdom to the second advent of Christ.
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Read Luke 21:20-28. Note especially the phrase "the times of the Gentiles" (21:24). Daniel lived and prophesied at the beginning of this notable epoch in the world's history. Concerning the epoch, note these two things: 1. Its distinctive character: During this time, by divine design Gentiles, not Jews, have political power and supremacy in the world. 2. Its duration: The "times of the Gentiles" began with the Babylonian Captivity of Judah under Nebachadnezzar, and it will end with the second coming of Christ in glory (Luke 21:20-28). God had offered world supremacy to the Jews (Deuteronomy 28) on the condition of obedience to Him, but the Jews would not comply with that condition. So, beginning in 605 B.C., God withdrew the offer and gave the supremacy to the Gentiles, at that time represented by the nation of Babylon. Nebuchadnezzar, as absolute monarch of Babylon, was thus made "master" of the world. In Babylonian captivity, Daniel was prophet to both Gentile and Jew. He prophesied to the Gentiles concerning the events which would take place among the Gentile nations during the times of the Gentiles (when political dominion of the earth would be vested in Gentile nations). His mission to Israel mainly concerned the unborn generations of Jews. He prophesied of an eventual Messianic Kingdom, which God would set up when the times of the Gentiles had been fulfilled. See below chart for illustration: (Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, p. 375, by Irving L. Jensen)
Prophecy of Messianic Kingdom
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2.1.9 Characteristics of the book The book of Daniel makes three major contributions to the canon of Scripture: 1. It presents a prophetic foundation on which much of later prophecy would be constructed. A study of the book of Revelation, for example, shows that John builds on Daniel's prophecy and presupposes familiarity with it. 2. The book of Daniel gives a philosophy of history from God's point of view. Students of history often question whether history has a purpose, and whether men or events are the controlling forces in history. Daniel teaches that God is sovereign in history and controls both men and events (Daniel 2:21). 3. Daniel is an outstanding example of a man dedicated to God. His spiritual life is not the main theme of the book, but we can gain valuable insights as we observe this man demonstrating courage and determination in adverse circumstances. Daniel is an apocalyptic book, the only Old Testament book so classified. Revelation is the one New Testament Apocalypse. Daniel and Revelation are very closely related to each other, treating the same great subjects, and using many of the same symbols. Studying one helps in studying the other. The word apocalypse in its Greek form is translated as "revelation" in Revelation 1:1. Apocalypse is a revelation, an unveiling of secret purposes of God not known before that unveiling. Those purposes concern particularly world events leading up to the Messianic Kingdom and the consummation of things in the end of the world. The manner in which these events are unveiled is mainly by visions, where imagery and symbolism appear throughout. In Daniel the word "vision" appears twenty-two times; and "visions," ten times. Usually apocalyptic literature is written as prose, but because so much picture language is involved, the prose at places looks very much like poetry.
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One of the unique features of the book of Daniel is the original languages in which it was written. Unlike any other book in the Old Testament, Daniel has a lengthy section which is composed in Aramaic, not Hebrew. This feature is significant in that it provides a key to the structure of the book. Excluding the first chapter, which is a historical introduction to the whole book, the prophecy breaks down roughly into two divisions: 1. the Aramaic section (chapters 2-7); and 2. the Hebrew section (chapters 8-12). Chapters 2-7 concern chiefly the Gentile nations and how they relate to the "times of the Gentiles." Aramaic, the language of the Gentiles, is admirably suited for this subject. In chapters 8-12 the "times of the Gentiles" is treated from a Jewish perspective. Thus, Hebrew, the language of the Jews, is used in these chapters. 2.2 Outline of the Book We may chart the book as follows: 1 Historical Introduction 2-7 Prophetic History of the Gentiles Written in Aramaic 8 - 12 Prophetic History of the Jews Written in Hebrew
2.2.1 Historical introduction (1) Knowledge of the historical background and Daniel's character enables us to better understand the prophecies in the book of Daniel. In verses 1-2, the historical setting is given and we understand why Daniel is in Babylon. This passage describes the deportation of Jews to Babylon by Nebuchadnezzar in 605 B.C. It emphasizes that this was no accident, but rather an event which was controlled by God. It is the Lord (1:2) who gives Jehoiakim into the hand of the enemy and allows the Temple to be plundered. Daniel is one of the group of Jewish youths specially chosen to be trained in the schools of Babylon. Because the prescribed diet would violate the dietary laws of the Old Testament, Daniel refuses it (1:8). He is allowed a cereal diet and after ten days is judged healthier than those who had enjoyed the royal menu. This behavior reveals certain important facets of Daniel's character. He was courageous. He did not yield to forces in his environment; he bent them to the angle of his principles. It would have been easy for Daniel to succumb to the pressures of conforming to the ungodly Babylonian court, but he refused to compromise. Daniel was a man with a well-rounded personality. He was intellectually gifted and physically attractive (1:4), as well as spiritually mature. And Daniel was a man of courtesy. He would not share the king's wine and food, but he expressed his objections in a tactful way. He "requests" (1:8) an alternative to the menu and his request is granted. It is possible to be a person of firm convictions without being obnoxious. Daniel's dedication to the Lord yields dividends as he finishes the prescribed course with a superior record (1:17-21). 2.2.2 Prophetic history of the gentiles (2-7)
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This entire section, excluding the introductory verses of chapter 2, is written in Aramaic. Daniel has two visions which trace the fortunes of the Gentile nations during the times of the Gentiles: 1. The first vision, in chapter 2, is of a giant image. 2. The second vision, in chapter 7, is of four beasts. Chapters 3-6 contain four historical incidents from Daniel's times. 2 3-6 7
Vision 1: The Colossal Image Four Historical Incidents Vision 2: The Four Beasts 2.2.2.1 Vision 1: The colossal image (2) The Babylonian king Nebuchadnezzar sees this vision in a dream. Apparently sensing that the dream in some way relates to him, he calls on the wise men to interpret it. Their failure to satisfy the king opens the way for Daniel to recount the dream and then give the interpretation. Daniels sees a colossal image composed of four different kinds of metal. Each part represents a Gentile nation that will rule Israel during the times of the Gentiles. From the description that is given in 2:36ff. it is possible to make the following identifications: Gold Babylon
Silver Persia Bronze Greece Iron Rome
The fourth kingdom, which is of iron, is described in greater detail than the others. The toes of the image are composed of iron mixed with clay. The feet and toes are part of the fourth kingdom, but are distinct from it, since they are composed of clay in addition to iron. This part of the fourth kingdom is destroyed by the huge stone which smites the image on the feet. The iron part of the image corresponds to the fourth beast of chapter 7. This beast is distinguished by ten horns, which the other beasts do not have. The kingdom represented by the feet and toes of the image in chapter 2 and the horned beast in chapter 7 is terminated at the appearance of the Messiah to set up His earthly kingdom. In chapter 7, it is specified that the beast has ten horns (7:7). These horns are interpreted to symbolize ten kings (7:24). Thus, it seems reasonable to conclude that the toes of the image in chapter 2 are ten in number. Thus, the end-times version of the Roman Empire will apparently involve ten kings, which was not true of the Roman Empire of New Testament times. Since this empire is followed by the establishment of Christ's earthly kingdom, we can place it in the Tribulation period. From our vantage point, we may divide the iron part of the image as follows: FULFILLED UNFULFILLED Iron Iron and Clay Old Roman Empire Roman Empire in Latter Days
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Huge Stone
Earthly Kingdom of Jesus Christ
What do we know about this which we term the Roman Empire of the latter days? We may deduce that it will be a political entity, since the other parts of the image symbolize political powers. It seems that the boundaries would be as extensive as those of the old Roman Empire (western Europe, North Africa, the countries on the eastern shore of the Mediterranean) because there is a structural continuity with the part of the image that represents the old Roman Empire. At the return of Christ these human kingdoms will be destroyed and replaced by Christ's own kingdom (2:35). 2.2.2.2 Historical incidents (3-6) Four historical incidents are now introduced. They are chosen because they depict conditions which would exist during the period of Gentile world domination, not because of their relation to Daniel's life (Daniel is not mentioned in chapter 3). God demonstrates through these four events what is to be expected of Gentile rulers. The incidents are as follows: The Fiery Furnace The Feast of Belshazzar The Den of Lions 3 5 6
Nebuchadnezzar's Insanity 4
In chapter 3 is the account of the fiery furnace incident. Three Hebrews are thrown into a fiery furnace because they refuse to worship the statue erected by Nebuchadnezzar. Two aspects of this incident should be noted: 1. The first is that God preserves the men through the trial; He does not avert it. Often God works this way. He doesn't promise deliverance from the trial, but He does promise to preserve us through it (1 Corinthians 10:13). 2. The second notable aspect of this incident is that it gives us a picture of the latter period in the times of the Gentiles; namely, the Tribulation period. At that time, another world ruler, the Anti-christ, will enforce a worldwide religion. Those who do not bow to it will go through the furnace of persecution which he prepares. In that time also there will be a faithful remnant that refuses to compromise. Chapter 4 describes the insanity of Nebuchadnezzar, a man who was ruined by pride. God humbled him when he glorified himself and refused to acknowledge Him in his life. He was afflicted with a form of insanity until he recognized the truth stated in 4:17 - that God rules in the affairs of men and gives authority to whomever He will. The ruler described in this chapter is the kind to be expected during the time of Gentile world domination. These rulers do not assume office by virtue of personal integrity. They are often "the lowest of men" (4:17). Their position in the world power structure is a matter of God's sovereignty. Nebuchadnezzar learned this lesson the hard way. Chapter 5 relates the collapse of the Babylonian Empire. The handwriting on the wall at Belshazzar's feast announces that the kingdom will fall to the Persians that same night, vindicating the prophecy of chapter 2. One by one the great nations depicted by the image in the vision would fall, until the Messiah comes and establishes an everlasting kingdom (Note: The reference to Darius the Mede in 5:31 is puzzling, since Cyrus, not Darius, was king of Persia. The suggestion of John Whitcomb, Darius the Mede, Grand Rapids: Wm. B. Eerdmans Publishing Company, 1959, is probably the best. He states that "Darius" is a title like "Pharaoh" and
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that Darius is to be identified as Gabyrus, the Persian general.). Chapter 6 tells of Daniel in the lion's den. This account shows Daniel's steadfast consecration to God, even under severe stress. Once again we watch God preserve His servant through a trial. This incident also foreshadows the persecution the Jews would experience during the times of the Gentiles. 2.2.2.3 Vision 2: The four beasts (7) Chapter 7 concerns the same historical period as chapter 2, but there are some notable differences. Chapter 2 presents a view of the Gentile world powers seen from man's vantage point, a colossal image. Chapter 7 reveals the stuff of the nations from God's vantage point. He sees them to be bestial in character. Chapter 2 shows the outward appearance of the nations. They appear huge and awesome. Chapter 7 reveals their inner characteristics. They are ravenous and they devour one another. Chapter 7 gives us additional details of the latter period of the time of Gentile world power. The four beasts correspond to the parts of the image as follows: NATIONS Babylon Medo-Persia Greece Rome CHAPTER 2 Gold Silver Bronze Iron CHAPTER 7 Lion Bear Leopard Nondescript beast
Chapter 7 discusses the future Roman Empire, giving us a picture of seven horns arising out of the fourth beast. The coming of the Son of Man to take a kingdom (7:13-14) corresponds to the great stone of chapter 2. CHAPTER 2 Iron Toes of Iron and Clay The Great Stone CHAPTER 7 Fourth Beast Ten Horns Son of Man Returns SIGNIFICANCE Ancient Roman Empire Future Roman Empire Kingdom of Christ
A vision is given in 7:1-14 which is interpreted in 7:15-24. The ten horns represent a political confederacy of ten kings (7:24). Among these ten kings arises another ruler called "the little horn" (7:8, 20, 24). From the description of his activities he may be identified as the Antichrist. He becomes powerful through control of these kings and their kingdoms. An overview of this period shows the Anti-christ ruling a kingdom with the geographic dimensions of the ancient Roman Empire during the Tribulation period. His power is short-lived, however, as judgment has been poured against him in the court of heaven (7:9-12). His kingdom will be taken from him by the Messiah Himself when He appears at the end of the Tribulation period to establish His millennial kingdom (7:26-27). See below chart for illustration: (Source: The Book of Daniel, Lesson 1, p. 1, Emmaus Bible College, 1973 Revised Edition, by James A. Stahr)
Identification of the Four Kingdoms in the Book of Daniel

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2.2.3 Prophetic history of the Jews (8-12)

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We now begin the section written in Hebrew which is directed especially toward the Jewish people. This section entails three major visions that were given to Daniel. 8 9 10:1 - 12:3 12:4-13
Conquest by Persia and Greece Chronology of the Seventy Weeks Consummation of Israel's History Concluding Questions 2.2.3.1 Conquest by Persia and Greece (8) Chapter 8 takes up the second and third kingdoms mentioned in chapter 7. In prophetic vision, Daniel sees the kingdom of Medo-Persia, depicted by the ram (8:3-4), and the kingdom of Greece, depicted by the he-goat from the East (8:5ff.). The he-goat has a large horn which it uses to mortally wound the ram. The large horn symbolizes Alexander the Great, who conquered the known world and made Greece the foremost political power of the time. After Alexander's death, his empire was divided into four kingdoms, which are symbolized by the "four notable horns." Out of one of these horns comes a "little horn" (8:9) that is used to persecute the Jews (8:10-14). This prophecy refers to Antiochus Epiphanes, the great persecutor of the Jews during the inter-testamental period. Many believe that the prophecy also has a future fulfillment in the Anti-christ. The description of the little horn in 8:9-14 and 8:23-26 would indicate that the prophecy certainly includes Antiochus and probably goes beyond to foreshadow the Anti-christ. Both meet an abrupt end as the judgment of God falls upon them (8:26). 2.2.3.2 Chronology of the seventy weeks (9) Chapter 9 may be divided into two parts, each related to the other. The Prayer Daniel Prays (9:1-23)
The Prophecy God Answers (9:24-27) The prayer in verses 1-23 is based upon the Scriptures. Daniel had been reading the prophecy of Jeremiah and saw that God had decreed 70 years of captivity for his people (9:1-2). Realizing that the time of captivity is almost over, Daniel supplicates God to restore his people to the land. The answer to this prayer comes in the form of a prophecy delivered by the angel Gabriel (9:20-21). The prophecy reveals that the Jews would return to the land, but the full blessing of God would not accompany them immediately. "Seventy weeks" must transpire before the complete realization of God's blessing. These 70 weeks, God's historical timetable, indicate the destiny of the land from the end of the Babylonian captivity to the second advent of the Messiah. There are several important factors involved in this key prophecy: 1. First, the prophecy concerns Daniel's people and the holy city, i.e., the Jews and Jerusalem (9:24). 2. Second, the word "weeks" in this Scripture, translated literally, means "sevens." So the seventy weeks are seventy sevens. Sevens of what? The clue is in the context - verse 2 mentions "for the accomplishing of the desolations of Jerusalem, even seventy years." These "sevens" are 7-year units and thus the prophecy involves 70 "sevens," or 490 years in which the whole history of the people of Israel will be consummated. This is based on the sabbatical time measure in the Jewish calendar. In Leviticus 25:8 "seven sabbaths of years" are shown to be equal to forty-nine years. In Genesis 29:26-28, "week" is used for the seven years that Jacob served Laban for Rachel.
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3. Third, the period included in this prophecy begins with the decree of Artaxerxes permitting Nehemiah to rebuild the wall of Jerusalem (Nehemiah 2:1-8). This can be dated 445 B.C. 4. Fourth, after the sixty-ninth week (483 years) the Messiah would be cut off (slain) and the city destroyed (9:26). Arguing on the basis of Revelation 11:2 and 12:6, 14 (in which 42 months, 1260 days, and 31/2 years are equated) that a "prophetic year" is 360 days. Sir Robert Anderson computes that the 483 years ended at the time of Christ's triumphal entry in A.D. 32. The destruction of the city refers to the destruction of Jerusalem by the Romans in A.D. 70. 5. Fifth, the wording of 9:25-26 implies that the seventieth week does not immediately follow the sixty-ninth. There seems to be an indefinite lapse of time between them. Finally, the seventieth week is synonymous with the coming Tribulation period. At its beginning the Anti-christ makes a covenant with the Jewish people. At its close the Anti-christ with his abominable practices is judged (9:27). See below charts for illustration of the prophecy of Daniel's seventy sevens (based on Sir Robert Anderson's proposal):
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For further information on the chronology of the seventy weeks, please study Section 9 of Chapter 5 of the course: Eschatology. 2.2.3.4 Consummation of Israel's history (10:112:3) The final vision of the book builds on the chronology of chapter 9 and details the 70 weeks. The vision is preceded by a description in chapter 10 of the spiritual conflict that surrounds Daniel as he receives the vision. The delivery of this final vision is opposed by satanic forces, which attempt to prevent disclosure of the message. It reminds us of the spiritual activity that exists all around us. Spiritual warfare is being waged in our very presence (Ephesians 6:10-20), but usually we are unaware of it. The vision itself begins in 11:2. In 11:2-35, we have a detailed description of the battle that will be waged over Palestine before the advent of Christ. Most of these prophecies were fulfilled during the inter-testamental period. The passage 11:36-12:3 discusses the distant future and describes events in Palestine during the Tribulation period. This passage may be summarized as follows:
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TRIBULATION 11:36-45
RESURRECTION 12:1-2
REWARDS 12:3
In 11:36-45, we have a more detailed description of military battles during the Tribulation, Daniel's seventieth week. The prophecy concludes with a prediction that God will act on Israel's behalf in the military conflicts, and a description of a resurrection for Israel. In the day of resurrection Daniel would share in the rewards. This is a fitting climax for the prophecies of the book. 2.2.3.5 Conclusion (12:4-13) Israel's land and capital city will indeed be "trodden down of the Gentiles" (Luke 21:24). But God will restore the Jews to the land. The book concludes with questions which Daniel asks concerning this final vision (12:4-13). Daniel is instructed to shut up and seal the prophecy because the fulfillment is in the distant future. Daniel is left with the assurance that the times of the Gentiles will not continue forever. The land will someday be restored to the Jews. For further information on Bible Prophecy, please study the course: Eschatology.
3. REFERENCES AND RECOMMENDATION FOR FURTHER STUDY 1. Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, by Irving L. Jensen. 2. End Times - Understanding Today's World Events in Biblical Prophecy, Chapter 9, Swindoll Leadership Library, Word Publishing, 1998 Edition, by John F. Walvoord. 3. The Coming Prince, Kregel Classics: Grand Rapids, 10th Edition, 1957 Reprint, by Sir Robert Anderson.
Return to Table of Contents Go to Chapter Sixteen
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Chapter Sixteen - Jonah Through Zephaniah - Judgment and Restoration

@ As a result of this chapter, you should be able to: 1. discuss the historical background of the books of Jonah through Zephaniah; 2. summarize the basic messages of the books of Jonah through Zephaniah; and 3. relate some of the spiritual lessons recorded in Jonah through Zephaniah. This chapter is divided into the following seven major parts: 1. 2. 3. 4. 5. 6. 7. @ 1. INTRODUCTION TO THE TWELVE MINOR PROPHETS 1.1 Title The common title for these books is "minor prophets." This title originated in Augustine's time (late fourth-century A.D.). The books are "minor" only in the sense of being much shorter than such prophecies as Isaiah and Jeremiah (called "major prophets") instead of less important than the major prophets. 1.2 Location of the Twelve Minor Prophets in the Old Testament Canon The Hebrew Bible (Law, Prophets, Writings) regards the twelve minor prophets as one book, and calls them simply "The Twelve." It was because of the books' brevity that the Jews in Old Testament times joined the twelve writings together into one scroll, so that the combined length was about the same as that of Isaiah or Jeremiah. Hence, it was very natural to consider them as one book, "The Twelve." This partly explains why the Hebrew Bible has a total of only twenty-four books, although those twenty-four are the exact equivalent of our thirty-nine. In the English Bible, the minor prophets comprise twelve of the seventeen prophetic books. This is the order of the list of minor prophets in our English Bible: 1. Hosea 2. Joel 3. Amos
introduction to the twelve minor prophets; Jonah; Amos; Hosea; Joel; Micah; and Zephaniah.
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4. 5. 6. 7. 8. 9. 10. 11. 12.
Obadiah Jonah Micah Nahum Habakkuk Zephaniah Haggai Zechariah Malachi
It is unknown what originally determined the order of this list. There is a general chronological pattern as the first six books were written before the last six (see below chart). (Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, p. 394, by Irving L. Jensen)
Three Groups of Minor Prophets
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As far as ministry is concerned, the twelve minor prophets may be identified as three groups: 1. prophets of Israel; 2. prophets of Judah; and 3. postexilic prophets (see below chart). When the books of the minor prophets are listed within each group in the chronological order of their writing, this is the order: (Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, p. 393, by Irving L. Jensen) GROUP BOOK Jonah
NO. OF CHAPTERS TOTAL 4
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1. PROPHETS OF ISRAEL
Amos Hosea Obadiah Joel
9 14 1 3 7 3 3 3 2 14 4
27
2. PROPHETS OF JUDAH
Micah Nahum Habakkuk Zephaniah Haggai
20
3. POST-EXILIC PROPHETS Zechariah Malachi @ 1.3 Kings Contemporary with the Twelve Minor Prophets 1.3.1 Kings contemporary with the minor prophets of Israel
20
Below are listed the dates of the reigns of Israel's kings and ministries of its prophets, between 798 and 713 B.C.: (Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, p. 395, by Irving L. Jensen)
Kings Contemporary with the Minor Prophets of Israel
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1.3.2 Kings contemporary with the minor prophets of Judah Six of the twelve minor prophets ministered to the Southern Kingdom of Judah prior to the Babylonian Captivity. Below chart shows which kings were reigning over Judah during the times of these prophets. The shaded areas indicate the evil reigns; the unshaded areas, the righteous reigns. (Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, p. 420, by Irving L. Jensen)
Kings Contemporary with the Minor Prophets of Judah
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1.3.3 The post-exilic prophets Haggai, Zechariah and Malachi were the last writing prophets to minister to Israel in Old Testament times. They are called post-exilic prophets because they served after the Jews had returned to Canaan from exile in Babylon. The historical books which have the same setting as the post-exilic prophets are Ezra, Nehemiah and Esther. Therefore, it will be helpful to review the backgrounds of those books. 1.4 Message of the Minor Prophets The messages of the minor prophets are generally the same as that of the major prophets, since their ministries were similar as to time, place, and people. Many chapters deal with sin, warning and judgment, but they do so because that is the very setting of God's Good News of redemption. There is a positive, bright evangel in every book of "The Twelve." The utterances of the prophets, for the most part, centered around four points in history: 1. 2. 3. 4. @ 2. JONAH: THE RELUCTANT PROPHET The story of Jonah is one of the clearest demonstrations of God's love and mercy for all mankind. This universal love is a foundational truth of the whole Bible, taught by the most quoted verse, John 3:16. By studying Jonah before studying the other minor prophets, we will see the full view first - God's love for Gentile and Jew - and this will put the later studies about Israel and Judah in proper perspective. 2.1 Introduction 2.1.1 Name The name Jonah (Hebrew, Yonah) means "dove." 2.1.2 Author The traditional view is that Jonah wrote this book about himself. The fact that the narrative does not use the first-person pronoun does not preclude this. Hebrew authors (e.g., Moses) often wrote autobiography in the style of third-person biography. 2.1.3 Date of the composition
their own times; the threatening captivities (Assyrian and Babylonian) and eventual restoration; the coming of their Messiah; and the reign of the Messiah as King.
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The book was written toward the end of Jonah's career, around 770 B.C. Liberal theologians usually date the book of Jonah at about 400 B.C.. They ordinarily discount the book's historical framework, treating it as an elaborate allegory in which the author uses religious symbolism to present his message: 1. Jonah's sojourn in the fish is understood to symbolize his stay in the city of Nineveh. 2. Being vomited out on the land symbolizes leaving the city, as he was out of place there. Those who defend the historicity of the book point out that: 1. Parables are easily discernible as such in the Scriptures. But there are no such identifying features here. Rather, the incident is presented as a factual happening. 2. Jonah is mentioned as a historical character elsewhere in the Old Testament (2 Kings 14:25). 3. Jesus confirms the historicity of the book in Matthew 12:38-41. He uses the story in such a way that He authorizes the entire account, including Jonah's experience inside the fish and his trip to Nineveh. In conclusion, any typical significance we may see in the story should be interpreted on the basis of the historical account. Controversy concerning the book of Jonah usually centers on the account of Jonah and the fish in chapters 1-2. Here it should be noted that: 1. The fish was not necessarily a whale as the King James Version indicates in Matthew 12:40. The Hebrew word translated "whale" is used to designate any large sea creature. 2. The incident is not scientifically impossible. There are records of several instances in which a man was swallowed by a sea creature and survived the ordeal. 2.1.4 Historical background In 2 Kings 14:25 there is reference to Jonah's active ministry during the reign of Jeroboam II (793 - 753 B.C.). It is likely that Jonah preached near the beginning of Jeroboam's reign, or about 790 B.C.. Jeroboam coped with the Syrian menace quite successfully and the Northern Kingdom enjoyed a time of relative prosperity. The rising power of Assyria was a source of genuine concern to the Northern Kingdom. Syria as a buffer state provided Israel a degree of protection, but there was always fear that Assyria would break through and attack the Northern Kingdom. The cruelty of the Assyrians was well known and we can understand Jonah's unwillingness to go to Nineveh, the capital city of the Assyrian Empire. 2.1.5 Jonah the man According to 2 Kings 14:25, Jonah was the son of Amittai, and his hometown was Gath-hepher. This village was located about three miles northeast of Nazareth, Jesus' hometown. There is a Jewish tradition that Jonah's mother was the widow of the town of Zarephath and that Elijah raised Jonah from the dead (1 Kings 17:8-24). Jonah probably had the same general qualifications for the office of prophet as the other prophets had. Most of his character traits, revealed in the narrative of his book, are not commendable (e.g., disobedience and pouting). The story of Jonah's service to God underscores God's patience and willingness to work through men despite their
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frailties. 2.1.6 Jonah and his contemporaries Jonah, Amos, and Hosea are the three minor prophets who ministered to the Northern Kingdom of Israel. The messages of their books are extremely contemporary. Below chart shows Jonah (the dark area) and some of his contemporaries: (Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, p. 398, by Irving L. Jensen)
Jonah and His Contemporaries
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Note the following on the chart: 1. Elisha was Jonah's predecessor. Jonah may have been one of Elisha's disciples. Read 2 Kings 13:14-20 for the account of Elisha's death. Amos and Hosea were Jonah's successors. 2. Even though the book of Jonah is about the prophet's ministry to the foreign city of Nineveh, Jonah was primarily a prophet of Israel to Israel. However, God did not choose to record in Scripture any details of his homeland ministry beyond what we learn from a passage in 2 Kings (see below). 3. Jeroboam II, the most powerful king of Israel, reigned during all of Jonah's public ministry. Read 2 Kings 14:23-29 for a summary of Jeroboam's evil reign. Note the reference to Jonah's prophecy that Jeroboam would regain Israel's northern boundaries from Syria. God gave Israel a last chance of repentance (14:26-27), seeing whether prosperity would accomplish what affliction had not. When we study Amos and Hosea we will see that Israel chose not to return to God. 4. In a way, Jonah was an intermediary between the Jewish world and the Gentile world. Assyria was Israel's main military threat during Jonah's ministry, although the worst threat was yet to come (fifty years later). 5. Note that Israel fell to Assyria only about fifty years after the close of Jonah's ministry. 2.1.7 The geographical setting of the book of Jonah The geographical setting of the book of Jonah is shown in below map: (Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, p. 400, by Irving L. Jensen)
Geography of of the Book of Jonah
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Note the following on the map: 1. The homeland - the place where God commissioned Jonah to go to Nineveh. This was Israel, north of Judah. Exactly where Jonah was when the call of 1:2 came, is not known. Shown on the map are Gath-Hepher, Jonah's hometown, and Joppa, where he boarded a ship to go to Tarshish. 2. Tarshish - the city where Jonah wanted to flee to, to hide from the Lord's presence. It may have been the city of Tartessus, of southwestern Spain. 3. Nineveh - The earliest reference to Nineveh in the Bible is at Genesis 10:11-12. Read these verses and observe the references to Rehoboth, Calah, and Resen. It appears that these three adjoining cities were part of the Nineveh district of city-state, and that the whole area, by virtue of its size, was referred to as a "great city." Nineveh was five hundred miles northeast of the Sea of Galileo, located on the banks of the Tigris River.
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2.1.8 Characteristics of the book The style of Jonah is biographical narrative, similar to the stories of Elijah and Elisha (1, 2 Kings), whom Jonah succeeded as prophet. Hidden in the historical account is a predictive, typical purpose. The main type concerns Jonah and the large sea creature, which prefigured Christ's burial and resurrection (read Matthew 12:39-41). Jonah's deliverance from the belly of the large sea creature was also a sign to the Ninevites. What did it signify, according to Jesus (Luke 11:29-30)? 2.1.9 Message of the book The book of Jonah is unique among the minor prophets in that the emphasis is on the messenger rather than the message. The narrative is a message in itself, showing Israel's responsibility to the nations. In an age of intense nationalism, it stressed the truth that the nation Israel, by virtue of its relationship with God, did have a responsibility to other nations. This prophecy emphasizes that: 1. God is Lord of all nations and is concerned for all men. 2. To teach God's people their responsibility to deliver the message of salvation to all people - Jew and Gentile. 3. To demonstrate that God honors repentance for sin, whoever the person (cf. Jeremiah 18:7-10; Romans 1:16; 2:9-10; 3:29; 2 Peter 3:9; Mark 16:15). 4. To show to people of the Church Era that Christ's death and resurrection, prefigured in Jonah's experience, were in the divine plan before Christ ever walked this earth. 2.2 Outline of the Book The chapter divisions suggest four major sections of the book: 1. the disobedient prophet (chapter 1); 2. the disturbed prophet (chapter 2); 3. the disciplined prophet (chapter 3); and 4. the discouraged prophet (chapter 4). 2.2.1 The disobedient prophet (1) God's call to Jonah (1:2) is clear and unmistakable. Jonah is to take a message of judgment to the great city of Nineveh. Verses 3-17 tell of Jonah's attempt to evade this awesome responsibility. There are three major emphases in this passage: 1. the great iniquity of Nineveh; 2. the disobedience of Jonah; and
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3. the sovereignty of God. 2.2.1.1 The great iniquity of Nineveh God was not awed by the military might or the cultural achievements of Nineveh. He was concerned with its great iniquity (1:2). Cities have always been centers of sin, not because urbanization is evil in itself, but rather because a high density of population provides many opportunities for sin and crime. Cities of today are confronted with a vast array of problems. And many of these are directly caused by the sins of men. We must remember that God is actively concerned for the cities of today, as He was for Nineveh. The exodus of Christians from the city to the suburbs has caused many of us to overlook our spiritual responsibilities to the inner city. 2.2.1.2 The disobedience of Jonah God commanded Jonah to go to Nineveh, but Jonah ran in an entirely different direction, toward Tarshish. We see in Jonah an attitude that is too prevalent among God's people today. We are willing to obey God with certain reservations. We all have Ninevehs - places where we would rather not go and tasks we would rather not do. The rest of the chapter illustrates this principle in Jonah's case. 2.2.1.3 The sovereignty of God Jonah has deliberately run away from God, and God takes steps to bring him back. God's hand is seen in the big things (the storm and the fish) and in the little things (the lots that were cast). In God's providence, Jonah is cast overboard by the sailors who are anxious to have the sea calmed. God has a fish prepared to swallow Jonah (l:l6). He remains inside the fish for three days and nights. 2.2.2 The disturbed prophet (2) Chapter 2 is a prayer that Jonah utters from the belly of the fish. Many critics think this chapter is out of place in the narrative, but it seems to fit logically into the context at this point. Jonah has reflected on his behavior and is sincerely penitent for his disobedience. His poetic description of this experience (2:5-6) shows that he realizes the proximity of death. But God delivers him from this extremity. Jonah promises obedience to God (2:9) and the fish disgorges him onto dry land. 2.2.3 The disciplined prophet (3) Jonah hears the call of God again and this time responds without reservation. He travels to Nineveh and preaches the message that God gave him. The greatness of the city is emphasized (compare 3:2 with 1:2). The city is obviously more important to God than it is to Jonah. The statement that Nineveh was a city of "three days journey" has been interpreted in various ways. But it is known that the city and its suburbs encompassed an area of about 60 miles, which would be a three-day journey if one were to travel around its perimeter. The response to Jonah's message is positive and complete. The entire city turns to God and judgment is postponed. 2.2.4 The discouraged prophet (4) The response of Jonah to this mass revival is perplexing. Instead of rejoicing in the mercy and longsuffering of God, Jonah grieves because Nineveh has been spared. His explanation for his attitude is recorded in verse 2. He fled to Tarshish in the first place because he was afraid that God's longsuffering and grace would win out. He is obviously concerned about the threat Assyria poses to his own nation. Thus, he would have been relieved if God had destroyed Nineveh.
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In an attitude of self-pity, Jonah asks God to take his life. The great strain of the preceding days undoubtedly contributed to Jonah's emotional depression. Jonah's spirits revive somewhat as God ministers to his physical needs by supplying a gourd to shade him from the intense heat (4:6). When the gourd withers, Jonah again voices a wish to die (4:8). The final words of Jehovah (4:9-11) reveal Jonah's basic problem. He is more concerned for his own physical comfort than for the thousands of souls in the city. God's attitude is one of compassion for the city. Jonah's intense nationalism contributes to his selfish attitude. Israel's national welfare is more important to him than Nineveh's spiritual welfare. The story of Jonah was designed to bring Israel to face an important issue. Did they consider physical comfort and political safety to be more important than the thousands outside the fold of Israel who did not know the one true God? This is a probing question for us today. Has our affluence made us indifferent to the spiritual needs of men? Jonah is a lesson to us. It is easy to slip into narrow nationalism. We tend to identify our Christian message with our middle class. The book of Jonah ends abruptly. It causes us to face this question for ourselves as Jonah did for himself. After all, the field is the world. @ 3. AMOS: HERDSMAN FROM TEKOA Amos was God's prophet to prosperous Israel, steeped in religiousity, immorality and complacency. Amos was one of the most colorful personalities among the prophets. He was humble and rugged, a son of the wilderness, like Elijah and John the Baptist. 3.1 Introduction 3.1.1 Name The name Amos means "burden-bearer" (from the Hebrew root amas, "to carry"). 3.1.2 Author Amos wrote this book toward the end of Jeroboam's reign, around 760 B.C.. Most of the nine chapters are "the words" (i.e., messages, or sermons) of Amos (1:1). One narrative section appears at 7:10-17. 3.1.3 Date of the composition Amos writes that he prophesied during the reigns of Jeroboam II of Israel and Uzziah of Judah "two years before the earthquake" (1:1). The exact date of this earthquake is not known, but it was a memorable event, as the reference made to it centuries afterward indicates (Zechariah 14:5). The social conditions reflected in the book indicate a date late in the reign of Jeroboam II. Thus the prophecies may be dated approximately 760 B.C. 3.1.4 Historical background Jeroboam's reign was one of material prosperity, but this should not lead us to infer that all the subjects of the Northern Kingdom experienced this prosperity. The book reflects the fact that although a condition of prosperity prevailed, the enjoyment of the wealth was limited to a few, while the majority of the people lived in poverty. The prosperity of Israel was "a thin veneer over a mass of poverty and misery."
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It is against this socio-economic background that Amos utters his prophecies. Many of his indictments are directed toward this small class of wealthy rulers which was taking advantage of the rank and file citizens who lived in oppressive conditions. 3.1.5 Amos the man No reference is made in the book to any relative, including Amos's father. The fact that his father is not named may suggest a very humble birth. Amos was a native of Tekoa, a small village some six miles south of Bethlehem, overlooking the Dead Sea. The town was just a few miles from the busy caravan route linking Jerusalem with Hebron and Beer-sheba. In this barren hill country, Amos was a herdsman of sheep and goats, and a grower of sycamore figs (1:1; 7:14). As a wool merchant he probably made many trips into the northern cities of Israel and saw firsthand the religious and social corruption of its people. Amos, by his own admission, was not a prophet by virtue of study at the prophetical schools of his day. God called Amos to be a prophet while he was tending his flock (7:15). Recall that David's commission came as he tended his sheep (1 Samuel 16:11-13). Amos's ministry was mainly to the Northern Kingdom of Israel (1:1; 7:14-15), even though he also preached to Judah and the surrounding foreign nations. The message God wanted to deliver to Israel was strong and severe, so God chose for His messenger a man who had withstood the rigors of a disciplined life and who knew what hardness was. In the howling wildernesses around Tekoa, life was full of poverty and danger - it was an empty and silent world. Amos knew God, and he knew the Scriptures, even though he was not trained in the school of the prophets (7:14). Living in Tekoa was ideal preparation for his task and was just as much of God as was his call. His prophetic ministry lasted about ten years (765-755 B.C.). Under divine compulsion, he left his pastoral setting in the south and traveled to the Northern Kingdom to pronounce a message of judgment. The historical narrative in 7:10-17 describes how he delivered his message in the religious center of Israel. The religious authorities opposed the message and also the messenger, who possessed no official credentials. Amos not only condemns the social and religious sin of the Northern Kingdom, but he also prophesies the imminent death of King Jeroboam (7:11) and the collapse of the entire kingdom. 3.1.6 Amos and his contemporaries Below chart shows Amos among his contemporaries: (Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, p. 408, by Irving L. Jensen)
Amos and His Contemporaries
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3.1.7 The geographical setting of the book of Amos The geographical setting of the book of Amos is shown in below map: (Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, p. 406, by Irving L. Jensen)
Geography of of the Book of Amos
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3.1.8 Message of the book Amos's main audience was Israel, which politically and economically was at a zenith of power. The threat of war was eased, and business was booming. A spirit of selfsufficiency and smug complacency thrived on material prosperity. The rich were getting richer and the poor were getting poorer. Idolatry, hypocrisy, moral corruption, and social injustices were everywhere. The nation was truly on the brink of disaster. In fact, on God's timetable, destruction was due in about three decades (722 B.C.). Such was the soul and destiny of the audience of Amos the prophet. Amos makes social injustices and class distinctions the leading topic of his messages. He preaches that social injustice is a symptom of empty religiosity. The obvious social inequities reflect the barren spiritual condition of the people. God is angered by oppression, cruelty, and injustice in any nation, as chapters 1-2 clearly show. And this is especially true regarding God's own people. As we read this book we must be impressed with our social responsibilities in a country where most of us have more material comforts than any subject in Jeroboam's kingdom. 3.2 Outline of the Book This book can be divided into three major sections: @ 1-2 Indictment Against the Nations 8 Warnings 3.2.1 Indictment against the nations (1-2) The first section contains a series of eight short messages which indict the surrounding nations, Judah, and finally Israel. Amos circles Palestine with his messages of condemnation before directing his rebuke to Israel and Judah. Each of the messages is prefaced by the phrase, "For three transgressions... yea, for four." This indicates the accumulative nature of the sins of the people. It is a statement which emphasizes God's longsuffering, since the sin described is not the first that the nation has committed. The sins described - desecration of graves, slave trade, murder of women and children - show utter disregard for human life. The sins of Israel and Judah are not as monstrous, but are just as serious as those of the surrounding nations. Judah is castigated (2:4-5) for disregarding God's law: Israel's sins are rehearsed in more detail. Social injustice is so rampant that the poor are trampled into the dust (2:7). Religious immorality is also widespread. An ironic picture is painted in 2:7-8. A father and son indulge in the religious prostitution so prevalent among the heathen. Both go to the same woman and lie on a garment that has been seized from a poor man. Such activities are further elaborated in chapters 3-6.
3-6 Apathy of the Northern Kingdom 3 Messages
7-9 Certainty of Judgment and Restoration 5 Visions
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3.2.2 The apathy of the northern kingdom (3-6) In this section, Amos exposes the hypocrisy and apathy of the Northern Kingdom in three sermons. Each sermon begins with the formula, "Hear this word" (3:1; 4:1; 5:1). The first emphasizes that great privilege entails great responsibility. This is especially true for Israel, since, of all the nations. God had chosen Israel to know Him in a special way. Thus, Israel is especially responsible for sin and judgment must come. This is difficult for Amos's listeners to grasp. Amos states that it is a matter of cause and effect. A lion roars for a reason - he has caught his prey (3:4). So God's judgment is coming for a reason - Israel's sin. Israel's punishment will be severe. After this judgment it will resemble a leg and an ear of a sheep which were rescued from a lion's mouth (3:12). The second sermon demonstrates that the social inequities and spiritual injustice are intertwined. Amos depicts the well-nourished women of Israel as cows that crush the poor under their feet (4:1-2). Israel's spiritual sins are treated ironically (4:4ff.). "If we are going to sin," Amos says, "we should all come together and do it in a religious setting." This describes the situation in the religious centers of the north. Because of its sin, social and spiritual, Israel should prepare to meet God in judgment (4:12). The last address of this section is in chapters 5-6. Israel's apathy is seen to be due to the luxurious position of the rulers (6:1-6). These men will be the first to go into captivity because they have not sought the Lord. 3.2.3 The certainty of judgment and restoration (7-9) The final section of the book is a series of visions that illustrates the truth Amos has been preaching. The sequence is interrupted by a historical interlude describing the reaction he encountered when he delivered these messages. @ 7:1-9 (1) Locusts (2) Fire (3) Plumbline @ 7:10-17 Historical Parenthesis @ (5) Lord by the Altar 8:1-9:10 (4) Basket of Fruit 9:11-15 Epilogue
The first three visions are grouped together and are thought by many to parallel the messages preached by Amos in chapters 1-2. There is a progression in these first three visions that may explain Amos's words in chapters 1-2. The first two visions, one of a locust plague (7:1-3) and one of a great drought caused by fire (7:4-6), are symbolic of coming judgment. In both cases the prophet intercedes for his people and the judgment is averted. In the third vision, a plumbline is put on a tottering wall (7:7-9). This judgment is not averted. God will no longer pass Israel by (7:8). Israel does not measure up to God's absolute standard and so the full force of judgment will fall. This sequence of visions would be a fitting answer to those who heard the sermon of chapters 1-2 and asked: "Has God no pity?" Verses 1-9 of chapter 7 point out that God has already stayed judgment in mercy. Now the blow will fall. A historical interlude in 7:10-17 describes how Amos was received when he went to Bethel to proclaim these truths. Judgment of sin is not an unpopular message if the preacher makes it clear that he is not talking about our sin! Amos's message was too pointed for his listeners' comfort, so he encountered religious opposition from the false prophet Amaziah. This message of destruction against the house of Jeroboam had offended the king, and Amos was instructed to go back to Judah and make his living there. Amos's reply is that he did not appear at Bethel for personal reasons. He preached there only because the Lord had instructed him to do so.
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Two more visions follow (8:1-9:10). The subject of the fourth vision (8:1-14) is a basket of summer fruit, perhaps overripe, which would be a common sight in Israel at the end of the harvest season. The point is that the end has come for Israel, just as the basket of fruit means the end of the harvest. Israel will soon be in the clutches of famine that will be worse than anything ever experienced. This famine will be spiritual rather than physical. The people will hunger for God's Word and will hunt for it as a hungry man hunts for bread. But they will not find it (8:11-12). The Word of God is readily available in our nation today, but it may not always be. If His Word is persistently rejected, God may withdraw it. The result would be spiritual starvation. The fifth vision is of the Lord standing before the altar (9:1-10). This vision shows that judgment proceeds from God Himself and is not just an accident of history. Amos sees a group of hypocritical worshipers in the Temple. As they sit, the columns supporting the roof are smitten and the roof falls in. This depicts the fate of the religious worshipers in the Northern Kingdom. Verses 11-15 form an epilogue which is a contrast to the message of judgment. In a coming day God will restore His people. Just as a man puts up a tent that has fallen, or repairs a ruined wall, God will restore His people. In a future day He will bring them back to the land to leave it no more. @ 4. HOSEA: GOD'S LOVE FOR ISRAEL Hosea was the last writing prophet to minister to Israel before they fell to the Assyrians in 722 B.C.. He has been called the prophet of "Israel's zero hour," because the nation had sunk to a point of such corruption that a major stroke of divine judgment could no longer be staved off. But even though judgment is a main subject of Hosea's message, the book is remembered mostly for its vivid pictures of God's love and grace. 4.1 Introduction 4.1.1 Name The name Hosea (Hebrew, Hoshea) means "salvation." It is interesting to observe that the names Joshua (Numbers 13:16) and Jesus (Matthew 1:21) are derived from the same Hebrew root as Hosea. 4.1.2 Author The traditional view is that Hosea wrote this book about himself. The liberal critics attribute substantially all this prophecy to the historic Hosea. 4.1.3 Date of the composition The messages of the book of Hosea, delivered sometime between 754 and 714 B.C., were probably compiled by Hosea into one book toward the end of that period. Gleason Archer suggests 725 B.C. as a possible date. If that is so, Hosea completed the book before the Assyrian Captivity (722 B.C.). That judgment was foretold in the book; it was not reported as having already taken place. 4.1.4 Historical background
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In the days of Hosea, the Northern Kingdom of Israel was politically plagued by anarchy, unrest and confusion. The quick succession of kings suggests such an instability. One political faction favored alliance with Egypt; another, with Assyria. Economically, the nation was prosperous. Spiritually, it was the darkest hour of Israel. Idolatry, immorality and haughty rejection of God's love spelled disaster. Israel was a backslidden people when Hosea preached to them (14:4). Read 2 Kings 15-17 to feel how black the darkness was. Hosea ministered during two periods: 1. during the period of Jeroboam's reign just prior to his death; and 2. during the period of instability that followed immediately after. The history of Israel after Jeroboam's death is a tangled web of murder and intrigue. Several of the kings who reigned between 753 B.C. and 722 B.C. occupied the throne less than a year before being swept away in bloody purges. Passages in Hosea such as 7:1-7, 8:4 and 10:3 record the effects of such events on the nation. Tiglath-pileser had once again stirred Assyria into action and frightened the smaller nations of the Near East, which added to the chaos in the Northern Kingdom. One writer aptly describes the effects of these political happenings on Israel: "Her ship of state, leaking at every seam, without compass or competent helmsman and with its crew demoralized, was sinking." We are not certain that Hosea witnessed the actual shipwreck in 722 B.C. We do know that he accurately analyzed the conditions which led to the fall of Samaria. 4.1.5 Hosea the man Hosea's father was named Beeri (1:1). We do not know what Beeri's occupation was. He may have been a middle-class merchant, or a farmer. Hosea used many illustrations of agricultural settings when he wrote, which suggests that the prophet lived close to the soil in his young life (cf. 4:16; 6:4; 10:12). His home may have been in a town of Ephraim or Manasseh, though this also is only speculation. Hosea probably had no formal training in a school of the prophets, but his writings show him to be a very knowledgeable man. We do not know precisely when God originally called him to be a prophet. The messages recorded in the book were given to him probably between 754 and 714 B.C.. Hosea was one of the tenderest of the prophets in his contacts with Israel. He has been called "the prophet of the broken heart." His divine commission was to plead with the people of Israel to return to God. They did not respond, and so captivity came (read 2 Kings 17). Although his message went unheeded, he did not fail as a prophet. He was obedient to God who called him, delivering God's message to the people. 4.1.6 Hosea and his contemporaries A comparison of Hosea 1:1 and Amos 1:1 indicates that both Hosea and Amos prophesied during the latter years of Jeroboam II's reign. Since both passages also mention contemporary kings of Judah, we may date Hosea's ministry a little later than Amos's. The advanced state of moral deterioration reflected in Hosea gives support to a later date for Hosea. Jonah, Amos and Hosea ministered during the reign of Jeroboam II. Below chart shows who his contemporaries were. (Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, p. 414, by Irving L. Jensen)
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Hosea and His Contemporaries
Note the following: 1. During Hosea's ministry seven kings reigned over Israel, while four kings reigned on Judah's throne. 2. In a sense Hosea was a successor to the prophet Amos. Recall that Amos was a native of Judah. This makes Hosea the only writing prophet of Israel to Israel. 3. Hosea was ministering at the time the Assyrian invaders conquered Israel (722 B.C.) while Jeremiah was ministering to Judah when the Babylonian Captivity began (586 B.C.). Hosea and Jeremiah both preached the same kind of message; both were "weeping prophets."
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4. Isaiah and Micah were prophets of Judah, while Hosea was prophesying to Israel. As is shown later, a few of Hosea's messages were directed to the Southern Kingdom. 4.1.7 The geographical setting of the book of Hosea The geographical setting of the book of Hosea is shown in below map: (Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, p. 413, by Irving L. Jensen)
Geography of the Book of Hosea
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4.1.8 The marriage of the prophet God's command in 1:2 is a problem for many in that Hosea is told to "take a wife of whoredoms." Is it conceivable that God would command the prophet to do something inherently sinful - to marry a prostitute? This would be out of keeping with the holiness of God and the character of the prophet. This has led some to treat the marriage of Hosea as an allegory or parable rather than a historical incident. The symbolic names given to Hosea's children, mentioned in chapter 1, would support this view. This interpretation would also eliminate the moral problem involved if God directly condoned a sinful act. However, there is no indication that the incident is anything but historical. Symbolic names for children were also used by Isaiah in a historical situation with no allegory in view. It seems best to consider the incident an actual event which Hosea is describing in retrospect. Hosea married a pure bride in good faith. In time she became unfaithful and was estranged from him. The incident in chapter 3, in which Hosea goes to the marketplace and buys back his wife, reveals the intensity of his love for her. As the prophet reflects on the experience later in life, he realizes that he married a woman who was to become a harlot. This would explain his statement in 1:2. 4.1.9 Message of the book Hosea's domestic tragedy is the key to an understanding of the book. God uses the tragedy Hosea suffered in his marriage to equip him for a special ministry. The pain and sorrow that he experienced enable him to more fully appreciate God's heartbreak over Israel. Transcending personal sorrow in Hosea's life is his intense, unfailing love for his unfaithful wife, which continued regardless of her treatment of him. This helps Hosea to understand God's love for Israel, which prevailed despite her many sins. The dominant message of the book is the love of God. The nature of this love cannot be altered, not even by sin.
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4.2 Outline of the Book Chapters 1-3 center around the personal tragedy in Hosea's life. Chapters 4-14 show how the same tragedy is reproduced on a larger scale in the life of the nation. We will follow this twofold division in our study of the book.
1-3 Personal Tragedy Hosea's Love for His Wife Marital Infidelity 4.2.1 The personal tragedy (1-3)
4 - 14 National Tragedy God's Love for Israel Spiritual Infidelity
The story traces the marriage of Hosea and Gomer, explaining why they became estranged. Chapter 3 describes their reunion after a long separation. Some believe that the wife of chapter 3 is a different woman than the wife of chapter 1. But in the context there is no warrant for such a view. Thus, we consider the two incidents as involving the same persons.
1-2 The Marriage 4.2.1.1 The marriage (1-2)
3 The Remarriage
The subject of chapter 1 is Hosea's children, and the subject of chapter 2 is the infidelity of his wife. It is important to understand the symbolic significance of the names of Hosea's children: 1. Jezreel. At Jezreel, Jehu shed blood abundantly on the house of Ahab. This name held great significance for Israel because the reigning king, Jeroboam II, was in the line of Jehu. To name the firstborn child "Jezreel" is an abrupt reminder that the house of Jeroboam will be cut off in a similar way. 2. Lo-ruhamah. This name means "unpitied." God will no longer show pity and mercy to Israel. 3. Lo-ammi. This name means "not my people," signifying that Israel will be treated as though she did not belong to God. God will remove His hand of protection and expose Israel to judgment. Hosea's wife, Gomer, is described in chapter 2. She uses the material provisions from her husband in her deeds of infidelity. She does not even acknowledge that these favors have come from the hand of Hosea (2:7). In a similar way Israel would not acknowledge that her favors came from God's hand. He supplies Israel's material needs and yet she, like unfaithful Gomer, uses these very provisions to worship Baal (2:8). As a result, God will expose Israel to great hardships and "hedge up thy way with
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thorns" (2:6). 4.2.1.2 The remarriage (3) Hosea is commanded to retrieve Gomer and take her back as a wife. The long period of separation is over. He goes in love to purchase her as a slave. Similarly, Israel will be separated from God for many days. But God's love for His people is no less intense, and "afterward" they will be reunited (3:5). God equipped Hosea for his particular minitry through personal tragedy. He learned three important lessons through this bitter experience: 1. He learned the true nature of sin. Sin is faithlessness to and independence of God, who supplies all our material needs. Sin causes heartbreak and suffering for God, as it did for Hosea. 2. He learned the nature of God's love. God loves us even if we scorn His mercies and do not return His love. 3. He learned the nature of God's forgiveness. Hosea learned as he sought his unfaithful wife that God forgives in the same way. His attitude toward us does not change. He is always willing to welcome us back when we accept His terms. 4.2.2 The national tragedy (4-14) Gomer's injustices to Hosea pale in comparison to Israel's offenses to God. The major portion of the book (4-13) elaborates this. But just as Hosea took his wife back, Israel will also be restored to God's favor. @ 4 - 13 The Rebellion of Israel 4.2.2.1 The rebellion of Israel (4-13) Chapter 4-5 recount Israel's sins. Chapters 6-13 reveal the Father's heart. Israel's offense is that she has rejected the knowledge of Jehovah (4:1-10). The people are "destroyed for lack of knowledge" (4:5). In place of the knowledge of God they have substituted sanctioned religious prostitution and idol worship (4:llff.). God's judgment is described in chapter 5 as a moth that slowly eat clothing (5:12); rottenness that destroys an object from within (5:12); a lion that suddenly attacks its prey (5:15). The first two examples show slow, silent deterioration from within the nation. The third shows the suddenness with which the final blow will come. God's heart is revealed in several places in chapters 6-13. He agonizes over Israel as a father over a wayward son (6:4). Israel is like a child whom He has taught to walk and reared with care (ll:lff.). But Israel has rebelled and God must give her up, which causes Him the great sorrow of any parent who has lost a child he reared (ll:8ff.). Again in this section, Hosea catalogs Israel's sins. Israel is characterized as superficial, senile and worldly. Israel is superficial in that her goodness is like morning dew which quickly vanishes (6:4). The word "goodness" in this verse is hesed, a significant word in Old Testament studies. It has the idea of a steadfast love or inner loyalty. Israel's loyalty is short-lived. The nation is like a half-baked wafer or cake (7:8), whose spirituality is no more than skin deep.
14 The Restoration of Israel
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The nation is also pictured as a senile old man with gray hair, who is weak and tottering, but does not realize it (7:9). Sin has mortally sapped the spiritual life of the nation. Israel is also worldly. The nation flits about as a silly dove, seeking to enter into entangling political alliances (7:8-11). She has not maintained political separation from the surrounding powers. At this time Israel had entered an alliance with Rezin, king of Syria, which may be the situation to which Isaiah refers (cf. Isaiah 7:1-9). 4.2.2.2 The restoration of Israel (14) Just as Hosea sought and reclaimed his sinful wife, so God will someday restore Israel. In a coming day, Israel will return to Jehovah with words of confession (14:1-3). She will acknowledge her iniquity and God will freely love and forgive His people (14:4-9). Hosea understands that the joyful reunion which took place between his wife and him will someday happen between Israel and God. @ 5. JOEL: THE DAY OF THE LORD Joel was the prophet who focused his message primarily on the great and terrible "day of the LORD." His book of three chapters is a clear and strong presentation of the world-history view which sees all history culminating in Christ and Israel as a prominent participant in end-time events. 5.1 Introduction 5.1.1 Name The name Joel (Hebrew, Yoel) means "Jehovah is God." The name Joel was very common in Old Testament times. This is borne out by the fact that there are about a dozen persons in the Bible with the name. 5.1.2 Author The traditional view is that Joel wrote this book. 5.1.3 Date of the composition The composition dates assigned to the book of Joel vary widely, ranging from 850 to 300 B.C.. The lack of specific historical references in the book makes the establishment of an exact date impossible. Liberal scholars usually place the date of composition later because there is no reference to the Northern Kingdom or to any of the kings of the south. This is an argument from silence. However, there are other prophetic books of the kingdom period that do not mention the kings who were contemporary with the prophets (Obadiah, Jonah, Nahum, Habbakkuk). The content of the book and its place in the canon between Hosea and Amos would lend support to the view-point of conservative scholars, who favor a date of around 835 B.C. This would place the date of composition in the reign of Joash. Joash is the shortened form of Jehoash. Both names appear in the Bible, referring to the same king. The backdrop of Joel's prophecy is a locust plague. As a boy, Joash was protected from the treachery of his grandmother Athaliah, who coldly murdered all other heirs to
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the throne (2 Chronicles 23-24). At the age of seven Joash was publicly declared king. Athaliah was put to death. At approximately this time, Judah was struck with the locust plague mentioned by Joel. 5.1.4 Historical background Joash was king of Judah when Joel ministered as the nation's prophet. He began his forty-year reign when he was only seven years old, and his guardian-instructor in the early years was the godly high priest Jehoiada. Up until Jehoiada's death, Joash's reign was mainly a righteous one (2 Kings 12:2). When Jehoiada died, Joash defected to idolatrous ways, even slaying Jehoiada's godly son (read 2 Chronicles 24:15-25). Joel probably wrote his book while Joash was still a minor under Jehoiada's tutelage. This may partly account for the absence in Joel of long descriptions of national sin, usually found in the messages of the prophets. During Joash's reign, Judah was not free from the threat of invasion by foreigners. Read 2 Kings 12:17-19 and 2 Chronicles 24:23-25, which describe the Syrian invasion toward the end of Joash's life. Severe plagues of locusts and drought had recently devastated the land of Judah when Joel penned his prophecy. In the opening lines of the book he asks the elders, "Has anything like this happened in your days or in your fathers' days?" (1:2). He is referring to the locust plagues, described in the next verse 3. Only those who have witnessed a locust plague can fully appreciate why it is so dreaded. Joel could not have used a better symbol than this to prefigure the coming "terrible day of the LORD." 5.1.5 Joel the man Very little is known of this prophet. According to 1:1, Joel was the son of Pethuel ("persuaded of God"). This is the only appearance of Pethuel in the Bible. Joel lived in Judah, possibly Jerusalem, during the reign of King Joash. Some think he was a priest when God called him to be a prophet. 5.1.6 Kings contemporary with the minor prophets of Judah While Jonah, Amos, and Hosea prophesied in the north, Joel, Micah, and Zephaniah were God's witnesses in the south. Obadiah was Judah's prophet just before Joel appeared on the scene. Below chart shows who his contemporaries were. The shaded areas indicate the evil reigns; the unshaded areas, the righteous reigns. (Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, p. 420, by Irving L. Jensen)
Kings Contemporary with the Minor Prophets of Judah
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5.1.7 The geographical setting of the minor prophets of Judah The geographical setting of the minor prophets of Judah is shown in below map: (Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, p. 422, by Irving L. Jensen)
Geography of the Minor Prophets of Judah
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5.1.8 Message of the book Five times in Joel the phrase "the day of the LORD" appears (cf. 1:15; 2:1, 1, 31; 3:14). Joel uses the phrase to refer to end times. Even when the New Testament writers referred to that day, it was still future. For example, read 2 Thessalonians 2:2 and 2 Peter 3:10. In the Old Testament the phrase occurs over thirty times, in such verses as Isaiah 2:12; 13:6, 9; Joel 1:15; Amos 5:18; Ezekiel 13:5; 30:3; Zephaniah 1:7, 14. Read these passages, observing that the descriptions of this "day" are usually about judgment and war against sinners, a necessary purge before righteousness can reign. Saints are involved in this day in the sense that when the Lord brings judgment upon unbelievers, the saints are associated with their Lord in the victory. (For example, the Millennium, issuing out of the Battle of Armageddon, may be considered a part of this "day of the LORD." In this connection it should be observed that it will be during the Millennium that the many Old Testament promises to Israel will be fulfilled. Thus, the Millennium is especially Israel-oriented.) Joel's prophecies of "the day of the LORD" are about the Messianic Kingdom at the end of the world, which will begin when God's final judgments will fall upon unbelieving nations, and when believing Israel will be delivered from their enemies. For further information on the Day of the LORD, please study Section 10 of Chapter 5 of the course: Eschatology. 5.1.9 Purposes of the book Three main purposes of Joel's prophecy are: 1. to foretell coming judgments upon Judah for their sin; 2. to exhort Judah to turn their hearts to the LORD; and 3. to impress upon all people that this world's history will culminate in the events of the Day of the LORD, when the scales of justice will finally rest.
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5.2 Outline of the Book Joel uses a judgment known to the people of his day - a locust plague - as a historical background for a discussion of the prophetic Day of the LORD. The book may be analyzed as follows:
The Day of the LORD 1 The Historic Phase 5.2.1 The historic phase (1) The locust plague in chapter 1 is prophesied to be imminent, and this prophecy was fulfilled in Joel's own day. @ The Coming Plague The Call to Repentance 1:1-12 1:1-14 2-3 The Prophetic Phase
The Complete Destruction 1:15-20 Many classes of people - the old men, the drunkards, and the farmers - are called upon to mourn because of the locust invasion. Different varieties of locusts are described in 1:4. They stripped all vegetation from the land. In 1:13-14, Joel calls for the people to come together in an expression of national repentance. The spiritual leaders are called upon to take the initiative in dressing in sackcloth and crying to God for mercy. 5.2.2 The prophetic phase (2-3)
2:1-11 Invasion of the Land
2:12-17 Invitation to Repent
2:18-32 Intervention of God
3:1-17 Indictment of Gentiles
Joel uses the imagery of chapter 1 to describe an invading army in chapter 2. Some believe that chapter 2, like chapter 1, is a description of an actual locust plague. But the description in chapter 2 encompasses more than a plague of insects. The invaders are called "a great people" in 2:2, and an "army" in 2:11. In the Near East the figure of a locust plague often symbolized an advancing army that would swarm over a land and strip its resources. It seems best to understand this section as a prophecy of an army invading Palestine in the latter days. The rest of the chapter bears out such an interpretation.
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Another invitation to turn back to God is found in 2:12-17. It is not yet too late for the people to repent. God is slow to anger and may withdraw judgment. This repentance must be genuine, which requires an inner rending of the heart, not a mere outward rending of the garments. God is jealous for His land and for His people. Even if they do not respond now, there is a day coming when God will intervene for His people (2:18-32). He will scatter Israel's invaders (2:18-20), make the land productive (2:21-27) and pour out His Spirit upon them (2:28-32). The last prophecy mentioned has been a point of some disagreement. Peter quotes it in Acts 2 on the day of Pentecost, saying "this is that which hath been spoken through the prophet Joel" (Acts 2:16). The Holy Spirit, promised to Israel in Joel 2, did come on the day of Pentecost. There is a problem in that not all the signs Joel mentioned were seen at that time (the sun darkened, the moon turned to blood, etc.). But this would not rule out the day of Pentecost as one fulfillment of the prophecy in Joel 2. Since Israel as a nation did not respond to Jesus Christ in belief, the appropriation of the provision of the Holy Spirit will not take place until the second coming of Christ. At that time, the phenomena in the heavens will occur, along with the other factors that were absent in Acts 2:1. Connected with this outpouring of blessing on Israel will be an outpouring of judgment on Gentile nations gathered in the valley of Jehoshaphat (3:1-17). The valley of Jehoshaphat is situated just outside Jerusalem and will be the scene of a final battle of the Tribulation period. God will move in judgment to demonstrate to the nations that He is God. The final paragraph depicts a scene of blessing for Israel, in contrast to the desolation of the Gentile nations (3:18-21). The land, which was laid waste to in chapter 1, is now a fertile countryside producing in abundance. @ 6. MICAH: CORRUPTION IN HIGH PLACES The book of Micah is especially noted for its predictive messages. For example, Micah predicted the exact location of Jesus' birthplace, Bethlehem (Micah 5:2; cf. Matthew 2:5). No Old Testament prophet exceeds Micah in the proportion of predictions concerning Israel's future and the Messiah's advent and Kingdom. 6.1 Introduction 6.1.1 Name The name Micah means "Who is Jehovah like?" or "Who is like unto Jehovah?" Read the first words of 7:18. Do you think the prophet may have been thinking of his own name when he penned those words? 6.1.2 Author The traditional view is that Micah wrote this book. 6.1.3 Date of the composition A probable date of writing is after the Assyrian conquest of Damascus (734-732 B.C., 2 Kings 16:5-9; Isaiah 7-10) and before the fall of Samaria (722 B.C., 2 Kings 17).
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6.1.4 Historical background Micah prophesied in the latter part of the eighth century B.C., during the reigns of Jotham, Ahaz and Hezekiah. He may have been instrumental in the great revival that came in Hezekiah's day. Although mention is made of the Northern Kingdom, his remarks are directed primarily to Judah. To learn about the political setting of Micah, read 2 Kings 15:17X20:21 and 2 Chronicles 26-30. King Uzziah's reign was a successful one, but toward the end of his life he strayed far from God (2 Chronicles 26:16-23). His son Jotham, who succeeded him, "did right in the sight of the LORD" (2 Chronicles 27:2). Although he was not able to lead the people out of their corrupt ways, Jotham apparently supported Micah's spiritual program. But when, at his death, his son Ahaz mounted the throne, affairs took a different turn. During Jotham's reign, clouds had begun to gather on the political horizon in the shape of a military coalition of Syria and Israel against Judah (2 Kings 15:37). When Ahaz became king of Judah, instead of searching out and dealing with the national sins for which God was allowing this chastisement, he formed an alliance with Tiglathpileser, king of Assyria, an alliance which in the days of his son Hezekiah would prove almost fatal to the kingdom. He also introduced idolatry, with all its attendant evils, and even caused God's holy altar to be set aside, and one of heathen design put in its place (2 Chronicles 28:22-25). King Hezekiah, who succeeded Ahaz, honored Jehovah in his administration of the kingdom. But such leadership and example brought only a measure of obedience on the part of the people. Though the outward form and ceremony of Temple worship was kept up, all manner of sins were being committed by the people - sins of idolatry, covetousness, impurity, injustice, and oppression. Against all this, the prophet's voice needed to be lifted. Micah and Isaiah were God's spokesmen for such a time as this. 6.1.5 Micah the man Micah's hometown was Moresheth-gath (1:1, 14), a village twenty-five miles southwest of Jerusalem. The name Moresheth-gath means "possession of Gath," which suggests that the town was an annex of nearby Gath. The busy highway from Egypt to Jerusalem went through this area, so the "country boy" Micah was not too far removed from the city ways of his contemporary, Isaiah. Micah was a prophet mainly to Judah, though his messages did involve Israel (cf. 1:1; 3:8). He had a clear conviction as to his prophetic calling (3:8). His messages were directed to various evils: moral corruption, idolatry (1:7; 6:16), formal religion, corrupt leadership by false prophets (3:5-7) and by priests (3:11). There was social decay, with the rulers and wealthy people oppressing the poor (2:2; 3:1-3). There was a haunting political unrest, especially over fear of invasion by foreign powers (see Isaiah 712). Micah's sermons are quite similar to those of Amos. Amos spoke out against social evils that were prevalent in the north in a time just prior to Micah's ministry. Micah watches the ungodly social trends of the north slowly creep south and infect Judah. 6.1.6 Micah and his contemporaries Micah was a contemporary of Isaiah, as evidenced by a comparison of Micah 4:1-5 and Isaiah 2:1-6. The passages are almost identical. Isaiah's ministry was largely directed to the city dwellers in Jerusalem, whereas Micah was a rustic prophet with a rural ministry. Observe from below chart that Hosea and Isaiah were contemporary prophets with Isaiah (cf. Isaiah 2:1-6; Hosea 1:1; Micah 4:1-5). (Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, p. 327, by Irving L. Jensen)
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Micah and His Contemporaries
6.1.7 Message of the book Corruption in offices of authority and leadership has been a major concern of godly people in every age. Today we are well acquainted with the politician who grasps for personal power and the judge who is willing to sacrifice due process of law if it furthers his own advancement. Positions of leadership have special pitfalls. It is quite easy for a selfish man to abuse the authority and the powers that are entrusted to him with a position of leadership.
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This kind of corruption in the national life of Judah caught the attention of Micah. He cites the abuse of authority in civil and spiritual realms as one of the key problems in the kingdom. He also points beyond to a solution to governmental corruption; namely, a perfect rule under an ideal ruler. This will be accomplished through one who would someday be born in Bethlehem (5:2). 6.2 Outline of the Book The book may be divided into three sections:
1-3 Declaration of Judgment 6.2.1 Declaration of judgment (1-3)
4-5 Promise of Restoration
6-7 Exhortation to Repentance
Chapter 1 presents a courtroom scene in which God has a case against Israel. God calls all people to listen as He delivers His charge. His main concern is the capital city of each kingdom, Jerusalem and Samaria (1:5). The centers of government, in which justice and righteousness should prevail, are centers of sin. Micah responds with great mourning and grief when he sees these capital cities subjected to special judgment. The sins are detailed in chapters 2-3. Micah singles out certain groups of the ruling class for censure: 1. the landowners (2:1ff.); 2. the civil rulers (3:lff.); and 3. the religious leaders (3:5ff). He pictures the corrupt, grasping landowners in chapter 2. They lie awake at night scheming how to cheat someone out of his property (2:1). At dawn they rush out to put their plans into operation. They do not hesitate to use violence and even strip the clothes from a passerby if it suits their purpose (2:8). It is little wonder that they will not tolerate Micah's scathing denunciations and try to silence him with cries of "prophesy not." The prophet's words have an uncomfortable relevance to property owners of today who are willing to debase and degrade other people to make a profit. Civil leaders are castigated in 3:1-4. Of all people, you "heads of Jacob and rulers of Israel" should know justice, states Micah (3:1). Yet, it is in the supposed administration of justice that we often uncover the deepest injustices. Such was the case in Judah, where the custodians of justice used their positions to oppress the common people. The religious leaders are also corrupt (3:5ff.). In contrast to Micah, who is "full of power by the Spirit of Jehovah" (3:8), the prophets and priests wander in darkness, lead the people astray and relieve them of their money in the process. 6.2.2 Promise of restoration (4-5)
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Chapters 4-5 present a contrast to abuses in the present leadership. In this section is given a vision of the ideal state in which conditions of peace prevail. This is followed by a description of the ideal ruler who will come and minister to the people. The state is described in chapter 4, its ruler in chapter 5. The ideal conditions of the messianic kingdom are described in 4:1-8. Jerusalem will be the world capital and the nations of the earth will flow into it. Justice will finally prevail among nations and universal disarmament will ensue (4:3). The presence of the King will bring about a period of general prosperity. Before these events are realized, however, Israel will experience indignities at the hands of foreign powers, including Babylon (4:10). God will ultimately deliver His people, but not before Israel's leader or judge suffers indignities (5:1). The ideal ruler and rightful king is described in 5:2. His birthplace is to be Bethlehem. This is a truly remarkable and accurate prophecy, recorded 700 years before it was fulfilled in the birth of Jesus Christ. Although He would be born in Bethlehem, His beginning is not there, since His goings forth are from of old; that is, He is an eternal personage. The remaining prophecies in this chapter will be fulfilled at His second coming, although there is no indication of a time gap here. God will execute vengeance on His enemies and He will stand in the strength of Jehovah protecting His flock (5:3-4). 6.2.3 Exhortation to repentance (6-7) Chapter 6 reveals God's thoughts toward Israel. What has God done to them to merit their shameful treatment of Him (6:3)? In 6:6-8 God describes the characteristics He truly seeks in His people. Israel is to do justly, love kindness and walk humbly. God emphasizes the importance of inner spiritual qualities over ritualistic observances. But instead of justice and kindness, God finds corrupt business practices - wicked balances and deceitful weights (6:11). God's plea in chapter 6 is followed by the prophet's cry in chapter 7. The chapter begins on a note of discouragement (7:1-6), but concludes with a song of hope (7:7-20). In the opening verses, Micah likens the nation to a vineyard after the harvest. His heart is burdened for his people because righteousness is as scarce as a good cluster of grapes in a well-gleaned vineyard. Intrigue and betrayal of confidence are characteristic of the day (7:5-6). But there is hope as Micah looks beyond the present circumstances to the God of salvation (7:7). This God is a God of infinite mercies who will someday bury Israel's sins in the depths of the sea (7:19). Then Israel will enjoy the reign of the Eternal One born in Bethlehem. Corruption and abuse of authority will be gone forever. @ 7. ZEPHANIAH: DARKNESS AND DAYLIGHT Zephaniah was one of the last prophets of Judah before the nation fell to the Babylonian invaders. Josiah, who reigned over Judah during Zephaniah's ministry, was the last of the righteous kings of this Southern Kingdom. So the Jews had the offer of much spiritual guidance and help in those years. Their sin in rejecting this light from God is a dark chapter of their history. 7.1 Introduction 7.1.1 Name
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The name Zephaniah means "hidden, or protected, by Jehovah." Could it be that his parents gave him this name in gratitude for his life being spared during the atrocities of King Manasseh (2 Kings 21:6; cf. Hebrews 11:37)? It is interesting to note that an important part of Zephaniah's message concerned the protection of Judah from harm in the day of God's judgment (see 2:3). 7.1.2 Author The traditional view is that Zephaniah wrote this book. 7.1.3 Date of the composition The book of Zephaniah is written in 627 B.C. 7.1.4 Historical background Zephaniah prophesied during the reign of godly King Josiah. Josiah assumed the throne at an early age, but the reforms that brought about his great revival were not begun until 622 B.C.. The prophet probably wrote his book during the early part of Josiah's reign, since there is no reference in the book to Josiah's reform of 622 B.C. (For example, the idolatrous practices condemned in 1:3-6 were dealt with in the reforms.) The book reflects conditions in the early part of Josiah's reign. It may be that God used this prophet's active ministry to bring the nation back to Himself. King Josiah was a great-grandson of Hezekiah (2 Chronicles 32:33; 33:20, 25). How then was Zephaniah possibly related to Josiah? Josiah was only eight years old when he began to reign over Judah (2 Chronicles 34:1). At age sixteen he "began to seek the God of his father David" (2 Chronicles 34:3). It may very well be that Zephaniah's access to the royal court gave the prophet ample opportunities of witness to the king. In fact, he may have been the key spiritual influence in Josiah's early life. 7.1.5 Zephaniah the man King Hezekiah was one of Judah's righteous kings. He may have been the Hizkiah of Zephaniah 1:1(KJV). If so, he was the great-great-grandfather of Zephaniah, the only prophet with royal blood. If the prophet Zephaniah was about Josiah's age, he was born around 648 B.C. (cf. 2 Kings 22:1). This was during the wicked reign of Manasseh. Zephaniah's home may have been in Jerusalem. Suggested dates for the term of his public ministry are 636 to 623 B.C. 7.1.6 Messages of the book The messages of the book of Zephaniah include: 1. Josiah's reforms: At age twenty, Josiah began a six-year program of national reform (2 Chronicles 34:3), which was completed in 622 B.C. (2 Chronicles 34:8). Read 2 Chronicles 34-35 or 2 Kings 22-23. The sins which Zephaniah condemns in his book were the sins over which Josiah lamented. 2. Fall of Jerusalem (586 B.C.): Zephaniah prophesied judgments for Jerusalem, the first destruction coming about a half century later. His prophecies also referred to judgments of succeeding centuries up to the last days. (This is an example of multiple prophecy, commonly found in the Old Testament.)
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3. Restoration (536 B.C. and later): Zephaniah also prophesied restoration of the chosen nation of God's people. This was fulfilled, at least in token measure, when God led His people back to the land at the end of the Babylonian Captivity. But the full measure of restoration is yet to be. (This is another example of multiple prophecy.) 4. Final "the day of the LORD": The end-time judgments of the Day of the LORD will usher in the Messianic Kingdom (Millennium), when Zephaniah's prophecies of restoration will be fulfilled on a grand and total scale. Recall that the "day of the LORD" was a prominent subject of Joel's prophecy. Below chart shows the historical background as well as Zephaniah's vision into the future: (Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, p. 442, by Irving L. Jensen)
Setting And Vision of Zephaniah
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7.2 Outline of the Book The book of Zephaniah is similar to the book of Joel in that it emphasizes the Day of the LORD. The Day of the LORD is a period of judgment for Israel followed by a time of blessing, just as by Jewish reckoning, a day consists of a period of darkness followed by a period of light. The book may be divided on this basis: Darkness 1:1-3:8 Judgment 7.2.1 Period of judgment (1:1-3:8) Zephaniah wrote from the vantage point of Jerusalem, where he lived. The scene of judgment described in this section may be charted as follows: Light 3:9-20 Blessing
1:1-18
2:1-3
2:4-3:8
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Nature of the Judgment: Invitation to Repent Necessity for the Judgment: Universal Imminent On Gentiles On Jews
The judgment is universal in that it touches the animal kingdom as well as mankind. Baal worship, which is firmly entrenched in the nation, must be rooted out. And God is about to take extraordinary measures. The Chaldeans are pictured as attacking from the fish gate on the north side of the city. The destruction is complete. It is as if God had searched out the people of the city with a lamp. But the people have settled so deeply into indifference that they are like dregs, or "lees," which settle to the bottom of liquor after it stands awhile (1:12). They do not realize that this period of wrath, gloominess and darkness will soon be upon them. But the imminence of the judgment is emphasized in 1:14-18. Then it will be too late to repent and their money will not deliver them. The detailed description of judgment is interrupted as God urges the people to repent (2:1-3). They are exhorted to "seek Jehovah" (2:3), but the nation feels no shame and has no consciousness of sin. In 2:4-3:8, God shows the justice of His actions. He will deal with the nations, specifically Gaza, Moab and Ethiopia, for their rejection of the truth. Likewise Israel has brought the coming judgment on herself (3:1-8). Her princes, prophets and priests have violated the law of God. The fourfold sin of Jerusalem is listed in 3:2: 1. she obeyed not the voice; 2. she received not correction; 3. she trusted not in Jehovah; and 4. she drew not near to God. 7.2.2 Period of blessing (3:9-20) The daylight will someday break for Israel. It will be a time of purity (3:9-13) and pardon (3:14-20). The people in that day will speak a "pure language," calling on Jehovah, not foreign gods. God will dwell in Jerusalem, the city that in Zephaniah's day was filled with pollutions. God's love for His city will be overwhelming in that day, the city being a source of continual joy to Him (3:17). @ 8. REFERENCES AND RECOMMENDATION FOR FURTHER STUDY 1. A Survey of Old Testament Introduction, Moody Press: Chicago, 1994 Revised and Expanded Edition, by Gleason L. Archer Jr. 2. Chronological and Background Charts of the Old Testament, Zondervan Publishing House: Grand Rapids, 1994 Revised and Expanded Edition, by John H. Walton. 3. Exploring the Scriptures, Chicago: Moody Press, 1981 Paperback Edition, by John Phillips. 4. Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, by Irving L. Jensen.
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@ Return to Table of Contents Go to Chapter Seventeen
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Chapter Seventeen - Obadiah Through Malachi - Judgment and Hope

@ As a result of this chapter, you should be able to: 1. discuss briefly the historical background of the books of Obadiah through Malachi; 2. summarize the basic messages of the books of Obadiah through Malachi; and 3. relate some of the spiritual truths recorded in Obadiah through Malachi to his own life. This chapter is divided into the following six major parts: 1. 2. 3. 4. 5. 6. @ 1. OBADIAH: JUDGMENT ON EDOM Some of God's prophets were commissioned to preach to foreign nations closely involved with Judah's history. Obadiah was His messenger to Edom, hostile kingdom southeast of Judah. The Gentile Edomites felt militarily secure in the fortresses of their steep mountains, and wanted nothing to do with Israel's God. If any city of Edom was a symbol of arrogant self-confidence, it was Petra (Hebrew, Sela, 2 Kings 14:7). This now famous tourist attraction of the red-rock canyons was located about fifty miles south of the Dead Sea. Obadiah may have had Petra in mind when he wrote, "The pride of thine heart hath deceived thee, thou that dwellest in the clefts of the rock [Hebrew, sela; Greek, petra]"(v. 3). 1.1 Introduction 1.1.1 Name The name Obadiah means "servant of the Lord" or "worshiper of the Lord." 1.1.2 Author
Obadiah; Nahum; Habakkuk; Haggai; Zechariah; and Malachi.
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The traditional view is that Obadiah wrote this book. 1.1.3 Date of the composition The composition date of Obadiah is uncertain because clear chronological references are lacking in the prophecy itself. Verses 11-14 describe an attack on Jerusalem in which the Edomites participate. To know the date of this attack would give us a clue to the date of composition, but several such attacks were made on the city. Many believe that this particular attack was made by Nebuchadnezzar in 586 B.C. But if this were the invasion mentioned in Obadiah, it seems strange that he does not refer to the catastrophe of that event; namely, the destruction of the walls and the burning of the Temple. A more probable conjecture identifies this attack with one that took place in 845 B.C., in the reign of Jehoram. This event is recorded in 2 Kings 8:20-22 and 2 Chronicles 21:8-20. At that time Edom had revolted against Judah, and the two nations were bitter enemies. Obadiah 1:11-14 is consistent with these events. A suggested date for the prophecy, then, would be around 845 B.C. This would make Obadiah a contemporary of Elisha. 1.1.4 Historical background Since the destiny of Edom is a key subject of this book, some highlights of that nation's history are listed below, to furnish setting for the prophecy: 1. Edomites were descended from Esau (Genesis 25:19-34). Antagonism originating with the twin brothers, Jacob and Esau (Genesis 27), persisted through the centuries involving Israel (Jacob) and Edom (Esau). 2. Edomites were frequently at odds with the Israelites throughout Old Testament history. Edomites rejected the Israelites' request to travel through Edom on the journey from Egypt (Numbers 20:14-21). David subjugated Edom during his reign, but it broke away during Jehoram's reign. Recall the passages cited earlier in this chapter about the plundering of Jerusalem. Also read 2 Samuel 8:14; 2 Kings 14:1-7; 2 Chronicles 28:17. 3. Edomites, or Idumeans as they were later called, existed nationally until New Testament times. In A.D. 70, they fell to the Roman invasion of Palestine and disappeared from history altogether. 1.1.5 Obadiah the man The name Obadiah appears twenty times in the Bible, representing thirteen different persons. The only reference to the writing prophet is in verse 1 of his book. His home was in Judah and he lived probably during the reigns of Jehoram, Ahaziah, Athaliah and Joash. 1.1.6 The geographical setting of the book of Obadiah Edom settled in the regions of Mount Seir, between the Dead Sea and Gulf of Akaba, to the east of the Arabah (Genesis 36). The rock-like fortress of Petra (Sela) was the capital city of Edom. The approach to it was through a narrow canyon, which made the city virtually impregnable.
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The geographical setting of the book of Obadiah is shown in below map: (Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, p. 422, by Irving L. Jensen)
Geography of of the Minor Prophets of Judah (Obadiah)
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1.1.7 Message of the book The message of this prophecy is that Edom would someday be destroyed. As we probe into the content of the book we find certain factors that are applicable to our contemporary national scene. The book was written to comfort Israel, which was being plundered by Edom, as well as to warn Edom. Thus, the book speaks to analogous situations today in which dishonest men prosper as a result of violence. It is a bitter fact that organized crime flourishes at the expense of upright people in the United States. Obadiah reminds us that God ultimately settles all such accounts. We should remember that the conflict between Edom and Israel originated in the conflict between the two brothers Jacob and Esau. Esau was a "profane" man, as Hebrews 12:16 informs us, meaning that he was a man completely secular in his world view. A comparison of Esau and Jacob illustrates the differences between the secular man and the spiritual man. Jacob was an immature believer, but he did have his feet on the right path. Esau was materialistic and sensual in his approach to life. The book of Obadiah portrays this contrast on a broader scale and shows us that there can be no reconciliation between the spiritual man and the sensual man. 1.2 Outline of the Book The book may be divided into two major divisions: 1. the doom of Edom (1-16); and 2. the deliverance of Israel (17-21).
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1.2.1 The doom of Edom (1:1-16) The pride of Edom is described in verses 1-4. It was "the pride of thine heart" (1:3) that had deceived the Edomites. Nestled high in a rocky fortress, they felt immune from enemy attack. But God proclaims that he will make them small (1:2) and cut them down to size. The person who is filled with his own pride and foolishly depends on his own human resources for security may well expect humbling treatment from God. The extent of the plunder of the city is described in verses 5-9. Nothing will be left untouched. Even thieves would leave a few things behind, removing only what they wanted (1:5). But in Edom nothing would be left behind. Edom was known for its wise men and their discernments, but all of Edom's wisdom would perish in the destruction (1:8). The purpose of the overthrow is explained in verses 10-16. Edom was devoid of compassion when it plundered Israel. The Edomites watched the destruction of Jerusalem and did not raise a hand to help. They saw Israel's misfortune as an opportunity to strengthen their own position. They stole and looted from the helpless in the city, and so the wrath of God is kindled against them (1:15-16). Edom would be so completely obliterated that it would seem as though the nation had never existed. This is a warning to any people who advance themselves at the misfortunes of others. 1.2.2 The deliverance of Israel (1:17-21) In contrast to the calamity visited on Edom, Israel will receive deliverance and blessing. Israel will be like a flame, licking up the stubble of Edom until it is no more. These final verses have prophetic significance which is still future. Someday Israel will possess the territory which was occupied by Edom in Obadiah's day. The kingdom will be governed by Israel and the entire kingdom will be the Lord's (1:21). @ 2. NAHUM: VENGEANCE ON NINEVEH Over a hundred years after Jonah preached to Nineveh, God sent another prophet, Nahum, to pronounce its doom. The book of Nahum demonstrates how false is the view that "might makes right." The great Assyrian Empire, of which Nineveh was the capital, boasted its might and wealth, but it did not acknowledge its sin, nor would it listen to God. The fall of such a haughty nation was inevitable, as the text of Nahum reveals. 2.1 Introduction 2.1.1 Name The name Nahum, which is a shortened form of Nehemiah, means "consolation" or "comforter."
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2.1.2 Author The traditional view is that Nahum wrote this book. 2.1.3 Date of the composition Nahum does not date his prophecy according to the reigning king of Judah. Internal factors indicate that the prophecy was given between 661 B.C. and 612 B.C. The prophet mentions the fall of Thebes (661 B.C.) as an accomplished fact (cf. 3:8, called No-amon). The destruction of Nineveh (612 B.C.) had not yet taken place. The prophecy may thus be dated between these two events. 2.1.4 Historical background The city of Nineveh is the subject of this prophecy. A few things should be noted concerning some rulers and cities directly related to the book of Nahum: 1. King Esar-haddon. He was the great king of Assyria who reigned from 680 to 668 B.C., led Assyria to conquer lands as distant as Egypt. He was succeeded by Ashurbanipal, who continued his cruel and barbarous policies. 2. King Ashurbanipal. He was the last of the famous kings of Assyria. After his death (633 B.C.) the power of Assyria faded away. Ashurbanipal was exceptionally cruel. Skinning captives alive, forcing a prince to wear the bloody head of his king around his neck, and feasting with the head of a Chaldean monarch hanging above him, are examples of the gruesome stories about this tyrant. 3. King Josiah. Josiah reigned over Judah in the fear of the Lord. Read 2 Kings 22:1-23:28. Nahum may have written his book during Josiah's reign. 4. Thebes. Thebes is the Greek name for the Egyptian city of No (Hebrew). (See 3:8.) The capital of Egypt, it was conquered by the Assyrians in 663 B.C. Nahum refers to this conquest in 3:10. 5. Nineveh. The capital of Assyria, it was founded around 2000 B.C. During Nahum's ministry it was at a peak of wealth, power and fame (read 3:1617). The city walls were considered to be impregnable, yet Nahum prophesied their fall (e.g. 2:5-6). In the time of Nahum, Nineveh had become synonymous with atrocity and national cruelty. The city was finally destroyed in 612 B.C. Nabopolassar, the Babylonian king, joined with the Medes and the Scythians to overthrow the city. This is the event that Nahum vividly describes. The city has remained through all the centuries as a heap of desolate ruin. 2.1.5 Nahum the man Very little is known of the personal life of Nahum. His name does not appear at any other place in the Bible (unless he is the Naum of Luke 3:25). The year of Nahum's birth is unknown, but he was probably younger than fifty when he began his prophetic ministry. According to 1:1, Nahum was from a town called Elkosh. Four possible locations of Elkosh have been suggested:
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1. in Assyria, north of Nineveh 2. southwest of Jerusalem 3. somewhere in Galileo 4. the site of Capernaum Wherever Nahum's home was, we should keep in mind that when he was born the Assyrian armies had already invaded Palestine twice: 1. conquest of the Northern Kingdom (Israel) by Sargon II in 722 B.C. (2 Kings 17:6); and 2. invasions against Judah by Sennacherib in 701 B.C. (2 Kings 18:13-18). 2.1.6 Nahum and his contemporaries Below chart shows the contemporary leaders of Nahum's day: (Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, p. 437, by Irving L. Jensen)
Nahum and His Contemporaries
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2.1.7 Message of the book Many find the content of Nahum repugnant and believe it to be "sub-Christian" in its emphasis. To gloat over the misery of a conquered city seems to fall short of the message of the New Testament. It must be understood that the content of the book is not an expression of satisfaction over the death of the wicked. It is rather an acknowledgment that Nineveh had sinned to the limit of God's longsuffering. In accordance with His just character, God must move in judgment. The book is best understood when considered a sequel to Jonah. God had sent Jonah to Nineveh over one hundred years before with a message of judgment. At that time Nineveh repented, and God's mercy withheld the judgment. But now the sins and cruelty of Nineveh have increased beyond the possibility of repentance. In Jonah, God acts in mercy toward Nineveh. In Nahum, He acts in justice toward the city. The prophecy of Nahum has a clear message for all timesXthe longsuffering of God has limits. When these limits are transgressed, God moves judicially and metes out judgment. The book is mostly about Nineveh. It also wrote for the benefit of the people of Judah. He clearly answered questions raised by his brethren, such as: 1. Why does cruel Nineveh prosper? 2. Has God abandoned Judah? 3. Where is justice? Do these questions have their counterparts in the world today? 2.2 Outline of the Book The book of Nahum consists of two poems. The first is a picture of God moving in greatness and majesty. The second is a description of Nineveh receiving God's judgment. @ 1 The Majesty of God: @ The Judge (1:1-8) The Verdict (1:9-15)
2-3 The Destruction of the City: @ Described (2:1-13) Defended (3:1-19)
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2.2.1 The majesty of God (1) In a legal enactment, the character of the judge may affect the verdict that he hands down. In 1:1-8 we have a description of the judge who will deliver the verdict concerning Nineveh. In this case, the judge is God. As a judge, Jehovah is characterized by wrath, righteousness and goodness. His wrath is compared to a dust storm in the desert. All nature trembles as God executes vengeance. Because of His righteousness. God cannot excuse sin. He by no means clears the guilty. But the Lord's goodness prevails in addition to the fierceness of His anger. The "Lord is good" (1:7) to those who trust in Him. He had dealt mercifully with repentant Nineveh in times past. The verdict is discussed in 1:9ff. Some of Nahum's contemporaries doubted that Assyria, a strong political power, could be completely demolished. Nahum points out that there is no good reason to doubt God's verdict. The devastation will be so great that Nineveh will never again rise as a world power. Israel should recognize God in this deliverance from Assyria and thank Him for it (1:15). 2.2.2 The destruction of the city (2-3) The description of the fall of Nineveh is in chapter 2. Chariots jostle in the streets as the invaders make their way through the city. Some have seen in these verses (2:4ff.) a prophetic description of the modern automobile! But this would violate the context because there is no parallel between our present day traffic jams and the battle that took place in the streets of Nineveh! The survivors of the invasion stand in horror with pale faces (2:10). Nineveh was like a lion that fed on the flesh of others, but now the lion has been smoked out of its lair and slain (2:11-13). The coming destruction of the city is justified in chapter 3. In verse 4ff., Nineveh is described as a center of promiscuity and witchcraft. Archaeological research has shown that this city was filled with superstition. The Assyrians found omens in the behavior of animals, the formation of clouds and the signs of the zodiac. All this sounds the death knell for the city. Nineveh is going to be buried by God. But there will be no mourners at the funeral (3:7). The book closes with a reminder of what happened to No-amon in Egypt. This city, better known as Thebes, was well situated geographically to withstand invaders. Yet the Assyrians themselves reduced that city to ruins. In 3:8ff. Nahum points out that similarly, the Assyrians' position would not save them. They would experience the same destruction. What God did to Nineveh He will do to any nation or culture that thrives on cruelty. When His judgment eventually comes, the judged vanishes into oblivion. @ 3. HABAKKUK: DESTRUCTION OF THE CHALDEANS Habakkuk was the last of the minor prophets of Judah, called by some "a major minor prophet." It was perhaps to Habakkuk that God first revealed how near the end was.
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3.1 Introduction 3.1.1 Name The name Habakkuk means literally "embracer." 3.1.2 Author The traditional view is that Habakkuk wrote this book. 3.1.3 Date of the composition There are various views as to exactly when Habakkuk ministered as a prophet and wrote his book, because the Bible text does not give direct information on this. There is general agreement that the prophecy of Habakkuk was written between 609-605 B.C. The Chaldeans or Babylonians, are prominent in the world scene, which may indicate that 605 B.C. is the most probable date for the prophecy. In that year, Nebuchadnezzar established himself as a world ruler with his victory in the Battle of Carchemish. The words of the prophet in chapter 1 concerning the Chaldeans are consistent with this event. If the prophecy has been written just after the battle of Carchemish, Habakkuk realizes that the lawless evil of Assyria will be continued by the Chaldeans. His remarks concerning his own people Israel also fit this date, since the ungodly King Jehoiakim reigned in Judah during these years. Within a few years of Habakkuk's prophecy the Chaldeans swept through Palestine; the deportations began in 605 B.C. 3.1.4 Unity of composition Some critics have questioned the authenticity of the last chapter of the book. It is a praise which many believe was composed by an unknown writer and was added to the book later. Support for this is found in the "Habakkuk Commentary" of the Dead Sea Scrolls. This treatise is an ancient commentary of the book of Habakkuk. It does not discuss the third chapter, which has led some to suppose that the Dead Sea community knew nothing of it. But this assumption is unwarranted. The content of the "Habakkuk Commentary" shows that the writer was attempting to apply the Chaldean invasion to his own day and found nothing in the highly poetic third chapter that would contribute to this, so he did not comment on it. Chapter 3 records Habakkuk's reaction to the answers God gave to his questions. It forms an appropriate conclusion to chapters 1-2. 3.1.5 Historical background The spiritual condition of Judah when Habakkuk was ministering was one of dark apostasy (1:2-4). The fruits of Josiah's reform program must have been very temporary, if a prophet of God would complain about national corruption only a decade later. The last three kings of Judah were evil rulers. Read 2
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Chronicles 36:14-16 for a description of the people's heart just before the Babylonians conquered Judah. Also read Jeremiah 10, which reveals Judah's sin of idolatry at this time. (Jeremiah, a contemporary of Habakkuk, was Judah's last prophet before Babylonian captivity.) 3.1.6 Habakkuk the man The little we know about the man Habakkuk is inferred from his short book. The text of 1:1 identifies Habakkuk as a prophet, which in itself reveals much about his ministry. Some think his call to be a prophet came while he was serving as a Levitical chorister in the Temple. This is suggested by the musical notations at 3:1 and at the end of the book: "For the choir director, on my stringed instruments." The prophecy of 1:6 points to the fact that Israel, the Northern Kingdom, had already gone into Assyrian Captivity, for now the Chaldeans (Babylonians) were threatening Judah. Thus, Habakkuk was a prophet of Judah. 3.1.7 Message of the book Habakkuk was a questioning man. He had difficulty harmonizing what he had learned about God by faith with what he observed around him in the arena of history. He saw atrocities happen in his own nation while God appeared to be apathetic. God tells him that He will use the Chaldeans to crush Israel because of her sin. This raises a problem, because the Chaldeans themselves are vicious and immoral. The book has been described as a discussion of the problems of faith. This is an accurate designation. The problems of Habakkuk are not likely to perplex the unbeliever, who considers history to be without purpose and human events to be controlled by chance or brute force. But the believer who accepts the existence of an all-good, all-powerful God must grapple with these problems. 3.2 Outline of the Book This book is a record of a man struggling with basic questions and doubts. In turn, God supplies the answers. The dialogue between God and Habakkuk is recorded in chapters 1-2. The response of Habakkuk is in chapter 3. @ 1-2 The Dialogue An Attitude of Perplexity 3.2.1 The dialogue (1-2) Chapters 1-2 relate Habakkuk's two questions and God's answers. In 1:1-4, Habakkuk exhibits an attitude of impatience. He has prayed about this matter and presses God for an answer to his question. Why does iniquity
3 The Epilogue An Attitude of Praise
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go unpunished? God keeps silent and does not intervene in the affairs of His people. Many ask the same question today, in light of the existence of godless governments in many parts of the world. God answers Habakkuk in 1:5-11. He is working in human affairs, although the prophet does not see it. He is going to bring a blood-thirsty, arrogant nation against Israel. This nation, Chaldea (Babylonia), worships its own military might, but it will be God's instrument to deal with Israel's sin. We today should remember that God is working, perhaps in unseen ways and using unusual instruments. The fact that we cannot understand what God is doing does not mean that He is inactive. In 1:12-2:20, a second problem is raised. Why would God use the Chaldeans to punish Israel, considering that they had greater sin than Israel? Habakkuk's attitude at this time reveals more patience on his part. The steps he follows would serve well as a model procedure for handling any problem: 1. He reaffirms his faith in an omnipotent God. Regardless of what he sees around him, he knows that God is holy and cannot tolerate sin (1:12-13). 2. He deals realistically with the problem of evil. He cannot explain the evil he sees around him (1:15-17), but he does not ignore it. 3. He waits patiently and expectantly for an answer that will resolve this conflict. He compares himself to a watchman in a tower who carefully scans the horizon to see anything that may be approaching. The answer from God is recorded in 2:2ff. God reveals that the Chaldeans will indeed be punished. He is aware of their sin. He catalogs the sins in 2:5-20 in five woes. Habakkuk is to be patient and trust God while he waits for the fulfillment of this prophecy. The judgment may not come immediately, but it will come. If the fulfillment of God's Word tarries, he is to wait (2:3). In the meantime his faith will sustain him (2:4). It is this faith that distinguishes the righteous man from the unrighteous man. 3.2.2 The epilogue (3) Habakkuk's joyous response to God's attention is recorded in chapter 3. He now understands what God will do and trembles (3:1-2). The prophet who was concerned that God was doing too little becomes afraid that God will do too much. He prays that the judgment will not be too severe and that in wrath God will be merciful (3:2). Verses 3-15 give a poetic description of God's past association with Israel. All nature trembles when God intervenes in human history. The prophet's concluding thoughts are recorded in verses 16-19. He trembles because of the coming judgment, but waits "quietly for the day of trouble" (3:16). Even in the face of impending calamity he can rejoice in God's ways. @ 4. HAGGAI: FACING AN UNFINISHED TASK Haggai is one of the shortest books of the Bible, called by someone "a momentous little fragment." Among its prominent teachings is the necessity of
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putting first things first. Not long after God led the Jews out of exile back to Jerusalem, the people became self-satisfied and began to neglect the things of the Lord. They were building houses for themselves, but hardly a soul was grieved that the Temple-building project, discontinued sixteen years earlier, was yet at a standstill. To such a stagnant situation, Haggai was sent with God's message. 4.1 Introduction 4.1.1 Name The name Haggai means "festal" or "festive." The root of the word Haggai has the literal meaning of celebration. Read 1 Samuel 30:16, where the Hebrew word is translated "dancing." Whatever led Haggai's parents to this name, it was well chosen, for Haggai was one of the few prophets who had the inexpressible pleasure of seeing the fruits of his message ripen before his very eyes. 4.1.2 Author The traditional view is that Haggai wrote this book. 4.1.3 Date of the composition The book of Haggai clearly dates itself: "second year of Darius the king," (1:1), which was 520 B.C. All four messages recorded in the book bear the same date, as to year. 4.1.4 Historical background This short prophecy (38 verses) is illuminated when read in connection with Ezra 1-6. Under the leadership of Zerubbabel, a Jewish remnant returned to Palestine in 536 B.C. and began to rebuild the Temple, which had been destroyed by Nebuchadnezzar. Because of persistent opposition from people living in the area, the project was interrupted shortly after it was begun. For sixteen years the Temple remained unfinished. In 520 B.C., the prophetic voices of Haggai and Zechariah roused the people to action, and the work was finally completed. At this time tumult reigned in other parts of the Persian Empire. The mighty Cyrus had died in 530 B.C., and Cambyses succeeded him to the Persian throne. Cambyses was an unstable ruler who became insane and committed suicide in 522 B.C. In the struggle that followed, a pretender to the throne, Gaumata, was executed and Darius ascended the throne. Instead of stabilizing conditions, this turn of events touched off a general revolt throughout the empire. It required Darius several years to consolidate his control. Haggai began to prophesy shortly after Darius assumed power. The "shaking of the nations" (2:21-22) may well refer to these events. 4.1.5 Haggai the man Very little is known of the prophet Haggai. His name appears in two verses outside of his own book: Ezra 5:1; 6:14. Read these verses.
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Haggai was probably born in Babylon during the captivity years. We know nothing about his family. He was among the first contingent of Jews returning to Jerusalem, under the leadership of Zerubbabel, in 536 B.C. (Ezra 2:2). The prophet Haggai is often referred to as "The Successful Prophet." No prophet saw a faster response to his message than did Haggai. Also, he has been called "the prophet who said it with bricks." This is because the main subject of his message was the completion of the Temple structure. 4.1.6 Haggai and his contemporaries Haggai and Zechariah were companions in the prophetic ministry (Ezra 5:1; 6:14). How was the principle of co-working practiced in New Testament times? (cf. Mark 6:7.) What are the advantages of a dual witness? 4.1.7 Message of the book The book of Haggai contains four brief messages that the prophet preached in connection with the reconstruction of the Temple. The messages are carefully dated. They were delivered over a four-month period toward the end of 520 B.C. Haggai preached these messages to rouse the people to complete the work on the Temple. The book presents a situation parallel to many of today. Similar frustrations, lethargy and disappointments are faced by every servant of God who takes on the task of rousing a group of people from a long period of spiritual indolence. 4.2 Outline of the Book The book may be divided into four messages:
MESSAGE 1 1 August-September Exhortation 4.2.1 A message of exhortation (1)
MESSAGE 2 2:1-9 September-October Encouragement
MESSAGE 3 2:10-19 November-December Instruction
MESSAGE 4 2:20-23 November-December Assurance
The first message is a challenge to the leaders, Zerubbabel and Joshua. They in turn are to relate it to the people. Haggai begins by going through the excuses the people used for leaving the Temple unfinished. Sixteen years had lapsed in the work. The people did not deny the worthiness of the project. They claimed that it was just not opportune to resume construction (1:2). After all, they had been without a Temple for many years in Babylon. Why should they be frantically concerned now?
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Haggai points out the inconsistency of their reasoning (1:3-6). They said it was not time to build God's house, but they had time to work on "ceiled houses" for themselves. A ceiled house was a luxurious dwelling that required much time and money to build. Haggai implies that they had withheld financial support from God's work so that they could build their own homes. As a result, God withheld material blessings from them. In their attempt to accumulate more possessions, their money and crops disappeared faster than ever. The bag carrying their wages seemed to have a hole in the bottom (1:6). God blew away their material gain so there was nothing left (1:9). This is a lesson for our materialistic American society. Believers who neglect spiritual responsibilities in favor of selfish financial interests will lose out materially and spiritually. The believer who tops his priority list with God will gain the best of both worlds. It is an illustration of Matthew 6:33, which teaches that these material "things" will be added to us as we concern ourselves primarily with God's business. The people respond to Haggai's pertinent challenge (1:12-15). Enthusiasm and obedience are shown as the building resumes. God's presence encourages them as they labor together (1:13). 4.2.2 A message of encouragement (2:1-9) As the work proceeds a wave of disappointment sweeps over the workers. The Temple under construction seems nothing compared to the previous one (2:1-3). According to the Babylonian Talmud, this restoration Temple lacked the Ark of the Covenant, the sacred fire, the Holy Spirit, the Urim and Thummim and the Shekinah glory. As one writer states it, in the first message, Haggai combats the peril of a false content, while in the second, he reacts against the peril of a false discontent. The Christian leader must often encourage people who feel that their task is too small to be significant. Haggai's word of encouragement is twofold: 1. He reminds the people that God is present with them as they labor. 2. He explains that someday the Messiah will come to His Temple. The prophecy looks forward to the second advent and the final "shaking" of all things (cf. Hebrews 12:26ff.). In that day the glory of the Temple will far surpass the glory it has previously known. Instead of the Shekinah glory of God, the Messiah Himself will be present. 4.2.3 Instruction regarding impurity (2:10-19) Three months had elapsed since the people had begun to build in response to Haggai's initial message (1:15). They wondered why there had not been more evidence of God's blessing upon them, since they were constructing the Temple in obedience to God's command. Haggai answers them by posing two questions of his own (2:11-14). If a priest carries holy flesh in his garments, can this holiness be transmitted to what it touches? The answer is "no." But if a man is ceremonially unclean, this uncleanness can be transmitted to what it touches. In 2:l4ff. Haggai applies this
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principle to the Temple project. The fact that the people began to work on the Temple did not automatically make the whole nation clean before God. Any sin in the lives of the people would pollute the work they were doing, but being engaged in a holy task could not communicate holiness to them. Another fact to be dealt with is the lingering effect of former sin. Three months of obedience did not erase past sins. The blessing for present obedience would be forth-coming, but the chastisement for past sins was still evident. 4.2.4 A message of assurance (2:20-23) The book closes with the fourth and shortest message, which promises that someday God will overthrow all the kingdoms of the earth and establish His appointed leader on the throne of David. The promise is made to Zerubbabel because he was the Davidic representative at that time. This does not mean that Haggai misread the meaning of contemporary events, believing Zerubbabel to be the Messiah who would set up an earthly kingdom (as is suggested by many non-conservatives). In Jewish thought, it was quite proper to understand a promise made to an individual as having fulfillment in one of his descendants. This is a messianic promise, assuring the people of the ultimate triumph of their work in the reign of the Messiah. @ 5. ZECHARIAH: GOD REMEMBERS Zechariah, the longest book of the minor prophets, was often quoted by the New Testament writers. This is because so many of its prophecies point forward to Christ the Messiah. Zechariah is the most Messianic, the most truly apocalyptic and eschatological, of all the writings of the Old Testament. Visions, symbols, and prophecies of the end times (eschatology) abound in Zechariah. These are the main ingredients of apocalyptic literature (Greek apokalupsis, meaning "uncovering," "disclosure," "revelation"). This is why the book is often referred to as "The Book of Revelation of the Old Testament." As such, it is very appropriate that the book appears as the next to the last book of the Christian canon of the Old Testament. 5.1 Introduction 5.1.1 Name The Hebrew name Zechariah means "The LORD remembers." It was a common name in Old Testament times (around thirty men in the Old Testament are so named). Many parents no doubt gave the name as an act of gratitude to the Lord for remembering them with the gift of a baby boy. 5.1.2 Author The first verse of this prophecy indicates that the book is the work of Zechariah, who was a contemporary of Haggai. 5.1.3 Date of the composition There are datelines in the book of Zechariah: at 1:1; 1:7; and 7:1. The second year of Darius (1:1) was 520 B.C., and the fourth year (7:1) was 518 B.C.
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The opening words of 8:1 suggest a later revelation to Zechariah, as do the opening words of 9:1. How much later these revelations were given, however, cannot be determined. It is possible that chapters 1-8 were written during the building of the Temple (520-516 B.C.); and chapters 9-14, after the Temple was completed in 516 B.C. Many non-conservatives attribute chapters 1-8 to Zechariah, but deny that chapters 9-14 belong to the same period. The tendency is to assign a much later date (usually between 280-140 B.C.) to chapters 9-14. This would place the composition of these chapters several centuries after the time of Zechariah. Those holding this view support it with familiar arguments: 1. alleged differences in style and content; 2. alleged chronological problems; and 3. the fact that the apocalyptic emphasis of chapters 9-14 is more typical of the inter-testamental period. It is not to be denied that there is a difference in style between chapters 1-8 and chapters 9-14. But there are also several cohesive elements. Several rare expressions which occur in chapters 1-8 also occur in chapters 9-14. There may have been an interval of time between the composition of these two sections of the book. This would account for the noticeable differences in style. But there is little warrant to assume that this time lapse spans several centuries. The mention of Greece (9:13) does not disprove Zechariah's authorship of these chapters because Greece was rising to power already in Zechariah's day. It is reasonable to assume that the entire book was composed by Zechariah. 5.1.4 Historical background Zechariah began his prophetic ministry around the time of Haggai. The historical background of Haggai thus forms the backdrop for Zechariah's prophecy as well. The reconstruction of the Temple is the subject of this prophecy also, although Zechariah emphasizes the prophetic implications of this labor, while Haggai is more concerned with the contemporary situation. The main task that Zechariah and Haggai shared was to exhort the Jews to finish rebuilding the Temple. This project had been discontinued in 534 B.C., fourteen years before the prophets began their ministry. Read Ezra 6:14-15 to learn how successful the prophets were. 5.1.5 Zechariah the man Zechariah's father was the priest Berechiah; his grandfather, priest Iddo (1:1). Ezra 5:1 says Zechariah was a son of Iddo. In Jewish terminology, "son of often had the wider designation of "descendant of." It is possible that Berechiah died before Iddo, causing Ezra to identify Zechariah with the surviving ancestor of the priestly line. Zechariah's family was among the Jewish exiles who returned from Babylon in 536 B.C. under Zerubbabel (read Nehemiah 12:4, 16). Zechariah was a young child at that time, if he was a young man when he began to prophesy in 520 B.C. (The "young man" of 2:4 may be Zechariah.) In 520 B.C., when God began revealing to Haggai the message he should preach and write, Zechariah was ministering to the Jews as a priest, a position passed down from his forefathers (Nehemiah 12:16). Then, two months later, Zechariah was commissioned with a similar prophetic task (cf. Haggai 1:1
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and Zechariah 1:1). This made him a prophet-priest, like his predecessors, Jeremiah and Ezekiel. Jewish tradition honors Zechariah (along with Haggai and Malachi) as a priest of the Great Synagogue, responsible for gathering and preserving the sacred writings and traditions of the Jews after the Babylonian Exile. 5.1.6 Zechariah and his contemporaries Zechariah began his prophetic ministry around the time of Haggai. 5.1.7 Message of the book A clue to the emphasis of the book is found in the prophet's name. "Zechariah" means the LORD Remembers. It was this basic truth that Zechariah was seeking to communicate through proclamation of a series of visions and prophecies. It would be easy for the people to believe that God had forgotten them. Israel had been conquered by a foreign power. The people in Palestine formed a small group struggling to regain power in a hostile world. Their hope was almost extinguished at times as they viewed the difficulties facing them. Zechariah encourages them to look beyond the present difficulties. They needed long-range vision. There was spiritual activity that they could not see. God was indeed present with His people, even though appearances might indicate otherwise. God had not forgotten them. God remembers. To emphasize this theme, Zechariah uses a series of visions, messages, and prophetic burdens. Like all biblical prophecy, the book of Zechariah contains both foretelling and forthtelling. The forthtelling is the prophet's appeal to the people concerning their heart relationship to God, so that the work of their hands (e.g., Temple project) might prosper. The foretelling concerns Israel's fortunes and judgments in the years to come, culminating in the nation's glory when the Messiah comes. Such predictions were intended to make the Jews yearn to see their King. There are more prophecies of Christ in Zechariah than in any other prophetic book except Isaiah. The list of verses about fulfillment is given in below table: @ PROPHECY Servant Branch King-Priest Lowly King Betrayed OF CHRIST FULFILLMENT 3:8 3:8; 6:12 6:13 9:9-10 11:12-13 Mark 10:45 Luke 1:78 Hebrews 6:20-7:1 Matthew 21:4-5; John 12:14-16 Matthew 27:9
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Hands pierced Cleansing fountain Humanity and deity Smitten shepherd
12:10 13:1 13:7; 6:12 13:7-9
John 19:37 Revelation 1:5 John 8:40; 1:1 Matthew 26:31; Mark 14:27 John 10:16; Revelation 11:15; 21:27
Second coming and coronation 14:5, 9 5.2 Outline of the Book The book may be divided on the following basis: @ 1:1-6 Introduction 5.2.1 Introduction (1:1-6) 1:7 - 6:15 Night Vision (8)
7-8 Contrasting Messages (2)
9 - 14 Prophetic Burdens (2)
The opening paragraph introduces the entire book and constitutes a lesson from the past. The people are reminded of the fate of their fathers. God continually called them to repentance. But they did not respond, and judgment finally came. They are solemnly warned not to duplicate the sins of their fathers. 5.2.2 Eight night visions (1:6-6:15) The first main section of the book is comprised of eight visions. Apparently all were received on one occasion. Each of the visions arises out of the historical situation in which Zechariah lived. There are references to the Temple, to Zerubbabel and to Joshua. These visions cannot be understood apart from their historical context. It is clear also that each vision looks beyond the time of the prophet to a period of blessing for Israel. Just how these blessings will be realized is revealed in chapters 9-14, in which a description of the coming Messiah is given. It would be helpful to list the visions before commenting on them. Vision 1. Man Among the Myrtles 2. Four Horns and Four Smiths 3. Man with Measuring Line Significance Israel Scattered Among the Nations Gentile Domination of Israel Jerusalem, Center of Blessing Scripture 1:7-17 1:18-21 2:1-13
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4. Joshua's Cleansing 5. Golden Lampstand 6. Flying Scroll 7. Woman in the Ephah 8. Four Chariots 5.2.2.1 The man among the myrtles (1:7-17)
Israel's Cleansing Israel, a Testimony Israel Judged by the Word Wickedness Removed World-Wide Judgment
3:1-10 4:1-14 5:1-4 5:5-11 6:1-8
The first vision is recorded in 1:7-11 and the interpretation follows in 1:12-17. There are unseen riders among a group of myrtle trees located in a hollow. The myrtle trees seem to symbolize Israel and her position in the world in Zechariah's day. Although the nation is downtrodden, God has messengers watching over Israel. This demonstrates that Israel is under the protective care of God and will someday be completely restored. 5.2.2.2 Four horns and smiths (1:18-21) In the second vision, four horns scatter Judah, Israel and Jerusalem (1:19). These horns speak of the four world powers that subjugate Israel during the times of the Gentiles. They can be identified through reference to Daniel 2 (see Section 2 of Chapter 15 of this course). The four smiths are the powers that subjugate each of the four horns. They may be identified: @ HORN 1 HORN 2 HORN 3 HORN 4 5.2.2.3 The man with a measuring line (2) In the third vision, the prophet meets a man on the walls of the city who has a measuring line. In verse 3, an angel tells Zechariah that Jerusalem will someday be a city without walls. The people in Zechariah's day were concerned about the city and its problems. God instructs them to anticipate a time when Jerusalem will enjoy the favor of God in a way never before experienced. During the reign of the Messiah, Jerusalem will be protected and enjoy the unusual blessing of God. 5.2.2.4 The cleansing of Joshua (3)
SMITH 1 SMITH 2 SMITH 3 SMITH 4
BABYLON MEDO-PERSIA GREECE ROME MESSIANIC KINGDOM OF JESUS CHRIST
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The previous vision contains an inherent problem. How can God pour out such a blessing (2:1-13) on His people if they continue to be disobedient to Him? The fourth vision resolves this problem. In it, Joshua, the high priest, appears before God in defiled garments. Joshua here represents the nation of Israel in its sinful condition. The problem of Israel's sin is solved through an advocate who pleads Israel's cause. God replaces Joshua's defilement with clean garments in spite of Satan's opposition. In a future day, God will supply cleansing for Israel and as a nation they will return to the Lord. It is also a picture of how God deals with Christians' sin. We have an accuser in the person of Satan. But we also have an advocate to plead our cause and provide cleansing. God does not overlook sin. The blood of Jesus Christ is His provision for the believer's forgiveness and restoration to fellowship with Himself (cf. 1 John 1:9-2:2). 5.2.2.5 The golden lampstand (4) The golden lampstand supplied with oil portrays Israel as a testimony to the nations. This is the logical outcome of the preceding vision in which Israel was cleansed. The imagery of this vision is attributable to the historical situation from which the prophet writes. The monumental task of constructing the Temple looms over the people like a great mountain that is impossible to overcome (4:7-9). As they rely on the divine enablement of the Holy Spirit (symbolized by the oil), this mountain will become a plain. The construction will be accomplished in the power of God, "Not by might, nor by power, but by my Spirit, saith Jehovah of hosts" (4:6). The two olive trees in the vision are identified as "the two anointed ones" which is probably a reference to the leaders Zerubbabel and Joshua. God will use them in the accomplishment of this task, facilitating realization of Israel's position as a testimony to the nations. 5.2.2.6 The flying scroll (5:1-4) The sixth vision is of a huge copy of the Scriptures, approximately thirty feet by fifteen feet, which floats through the sky. The significance of this vision is explained. In the first five visions, God has offered comfort, describing the blessings that will come on Israel both immediately and in the future Kingdom age. The last three visions emphasize God's judgment of sin. The sixth vision emphasizes that God's judgment will be in accordance with His Word, because the scroll is a copy of the law. 5.2.2.7 The woman in the Ephah (5:5-11) In the seventh vision, a woman is placed in an ephah (bushel measure) which is then carried to Babylon. This symbolizes the ultimate purge of evil from Israel. It also had an application for Zechariah's day. In coming back to the land the Jews had left idolatry behind them. But many of them had developed a greed for commercial gain. The ephah symbolized commercial operations. The vision expresses God's desire to eliminate such a selfish spirit from the land. 5.2.2.8 The four chariots (6) In the eighth vision, four chariots proceed out from between two bronze mountains. This scene symbolizes the worldwide judgment that will fall on Gentile nations before the return of the Lord. They will suffer God's judgment, just as Israel will (depicted in the sixth and seventh visions). A similar vision is given in Revelation 6:1ff., in which four horsemen proceed in judgment across the land. Following the eight visions is the coronation of Joshua (6:9-15). The judgment and blessing depicted in the visions will be realized when one reigns as the
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king-priestXthe Messiah Himself, symbolized by Joshua. 5.2.3 Two contrasting messages (7-8) Two years have elapsed since the night visions of chapters 1-6. Chapters 7-8 deal with a question asked by the people (7:1-3) concerning a fast they had instituted in Babylon. Since they have returned to the land, is it necessary to continue to observe such a fast? The answer comes in two messages, both of which relate to this question. @ 7 Message 1 Rebuke False Worship (Ritualism) 8 Message 2 Restoration True Worship (Reality)
God's answer in chapter 7 is one of rebuke. The fast was only an outward ritual which the people had instituted for their own purposes. It was not for God that they observed this fast, but for themselves (7:4-6). The question itself illustrated their outward ritualism and hardness of heart (7:8ff.). The scene described in chapter 8 is a direct contrast to the first message. God receives worship that is spontaneous and meaningful. The worship in chapter 8 is truly spiritual. It does not stem from a feeling of obligation, as in chapter 7. This is a scene from the Millennium, when Christ will rule on earth. In that day fasts will turn into feasts, which will be characterized by joy, gladness, love, truth and peace (8:19). 5.2.4 Two prophetic burdens (9-14) The final section of the book deals with the truths that were presented in chapters 1-6. It describes the two advents of the Messiah, rather than portraying them in visions. This section is comprised of two prophetic burdens. Each begins with the words "The burden of the word of Jehovah" (9:1; 12:1). Each burden has a particular emphasis. @ First Burden (9-11) Rejection of the Messiah First Advent 5.2.4.1 The first burden (9-11)
Second Burden (12-14) Reign of the Messiah Second Advent
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The emphasis of chapters 9-11 is on the first advent. Israel's king comes in lowliness and humility (9:9), riding on an ass. This prophecy was literally fulfilled in Christ's triumphal entry (Matthew 21). But this king was rejected by Israel, as the gospels record. The consequences of this rejection are prophesied in chapters 10-11. Israel has rejected the good shepherd (11:1-13) and will turn to a worthless shepherd who will not care for the perishing (11:15-17). This "worthless shepherd" is the Antichrist to whom Israel will turn just prior to the second advent of Jesus Christ. 5.2.4.2 The second burden (12-14) The second burden continues from the first. Chapters 12-14 lead up to the second coming of Christ to the earth. They may be summarized as follows: @ Conflict for Israel Cleansing and Blessing for Israel Climactic Appearance of Israel's King 12:1-9 12:10-13:9 14
Israel's final conflict is portrayed in 12:1-9. The nations converge on Jerusalem and the city is subjected to a siege. God intervenes for His people and destroys the attackers (12:9). Then Israel takes advantage of two provisions God has made for His people (12:10-13:9): 1. the Holy Spirit, poured out in blessing on the Jews as they turn in repentance to the one whom they have pierced (12:10); and 2. the cleansing which God provided at Calvary (13:1 ff.). The book concludes in chapter 14 with the visible return of Christ. His feet touch the Mount of Olives and He executes vengeance on the armies which have gathered against Jerusalem. This brings about great topographical changes and prepares the way for the millennial scene that follows (l4:l6ff.). It is a time of universal holiness, when Christ reigns personally as "king over all the earth" (14:9). @ 6. MALACHI: SPIRITUAL CYNICISM The book of Malachi contains the LORD's last recorded words of Old Testament times. In many respects it is a sad book, because it reveals what little progressXif anyXIsrael had made since the nation was born fifteen hundred years earlier (Genesis 12). Dark and distressing as this is, however, the sun of God's grace arises out of its pages; so, when the reader has arrived at the last verses, there is no question but that in the end the day of glory will come for a repentant Israel, as well as for all believers. 6.1 Introduction
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6.1.1 Name The word Malachi means "my messenger." 6.1.2 Author The book derives its names from the statement in 1:1, "The burden of the word of Jehovah ... by Malachi." On the basis of this statement it is assumed that the book was written by a prophet named Malachi. A similar form occurs in 3:1 in which God says, "Behold I send my messenger." This passage refers to the ministry of John the Baptist (see John 1). 6.1.3 Date of the composition On the basis of internal evidence it is possible that this short prophecy was written after the exile. The book must be dated after the time of Haggai and Zechariah because the Temple is standing and the sacrificial system appears to have been in operation for some time. It is difficult, however, to determine one precise date. Conditions described in Malachi are similar to those of the final chapters of Nehemiah. The people had acquired an indifferent attitude toward the Temple and intermarriage with pagans was prevalent. The spiritual life of the nation was at a low ebb. Malachi probably prophesied during Nehemiah's absence from Jerusalem (cf. Nehemiah 13:1-8). When Nehemiah returned to the city several years later he was forced to correct some of the very abuses that Malachi condemned. This would place the composition date of Malachi at approximately 433 B.C. 6.1.4 Historical background When Malachi wrote his book, the Jews as a nation had been back in the land of Canaan for about one hundred years. Prophets like Haggai and Zechariah had predicted that God's blessings would be given to the people in days to come, especially in "the day of the LORD." But several decades had passed and these prophecies of hope were still unfulfilled. The days had become increasingly drab and dreary. It was a period of disappointment, disillusionment and discouragement, of blasted hopes and broken hearts. The Jews' faith and worship were eroding, and their daily lives showed it. In this backslidden condition they were hypercritical of God's ways. That God would even speak with them is evidence of His long-suffering and mercy. 6.1.5 Malachi the man The Bible furnishes virtually no biographical information about Malachi. He was a prophet of God (1:1); a contemporary of Nehemiah. His name is an abbreviated form of the Hebrew Malachiah, which means "messenger of Jehovah." It is interesting that the word "messenger" appears three times in this short book (read 2:7; 3:1.) 6.1.6 Malachi and his contemporaries In the words of G. Campbell Morgan, "The failures of the people that angered Nehemiah, inspired the message of Malachi." Since Nehemiah and Malachi were contemporaries, it would be very enlightening to study their two books together. 6.1.7 The place of Malachi in the Bible canon
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Malachi is both a conclusion and a connecting link. It concludes the story of Israel for the span of 2000-400 B.C., and it is the last prophetic voice of the Old Testament. The book connects the Old Testament with the New Testament by its prophecies of John the Baptist and Christ's first advent. Its messianic flashes (3:1-6; 4:2) prepare us for the New Testament revelation and focus our attention on Him who alone is the world's hope. Beyond that, the book reaches into the end times when it prophesies about the final day of the LORD (i.e. the Second Coming of the Lord Jesus Christ). 6.1.8 Message of the book Malachi touches on a number of abuses that had become commonplace in the postexilic community. Dishonoring God's name in worship, withholding tithes and criticizing God are a few of the specific sins that the prophet condemns. But the main thrust of the message is directed against the basic attitude that these sins revealed. Malachi's generation had become spiritually cynical. This is revealed in a literary device that is used repeatedly in this book. Seven times God either makes a statement to the people or makes an accusation against them. The response of the people is the same in both cases. They respond by questioning the veracity of the statement, usually with the word "wherein" (see 1:2-3; 1:6-7; 2:14; 3:7; 3:8; 3:13-14). This reply reveals that a skeptical, apathetic attitude underlies all their service for God. In each case God justifies His statement by providing a word of explanation. The cynical attitude of Malachi's generation is prevalent in Christian communities today. We live in an atmosphere of spiritual apathy. God's gifts and blessing are taken for granted. We often seem to think that God owes us all the privileges He has provided. We have a tendency to react defensively when God points out to us specific areas of spiritual need. 6.2 Outline of the Book The book of Malachi may be divided into two main parts: 1. The first two chapters emphasize Israel's spiritual indifference. They had come to question whether God would ever judge their sins. Chapter 2 concludes with the question, "Where is the God of judgment?" 2. Chapters 3-4 answer this question and emphasize God's future judgment on Israel. 6.2.1 Present indifference of Israel (1-2) 6.2.1.1 A declaration of God's love (1:1-5) The book begins with a statement of God's love for His people. Immediately they challenge it (1:2). "How could God love us," they probably reasoned. "Think of what has happened to us. He allowed a heathen nation to take us into captivity. And we have been plagued with difficulties since we returned to the land. God does not love us." God gives a twofold reply to this challenge. The first proof of His love is that He chose Israel. "I have loved Jacob; but Esau I hated" is the statement God makes. The terms "love" and "hate" here have the idea of choosing one person instead of another. It is the acceptance of the one in preference to the other.
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(cf. Genesis 29:33 and Deuteronomy 21:15 for similar usages of the word.) The second proof of God's love is that He has preserved Israel. The Edomites, descendants of Esau, were destroyed as a nation, but not the Israelites (1:35). God continues to watch over and preserve the nation He has chosen. 6.2.1.2 A denunciation of Israel's sins (1:6-2:17) God now catalogs some of Israel's iniquities. He deals first with the priests and their perversion of the Temple worship (1:6-2:9), and, second, with the sins of the people generally (2:10-17). The priests were guilty of malpractice in their administration of the Temple sacrifices and in their instruction of the law. In 1:6-14, the prophet indicates that the priests were accepting any animal for sacrifice in the worship at the Temple. And the people were bringing inferior animals that were not allowed under the lawXthe blind, the lame and the sick. These rejects were chosen to be offered for sacrifice. And today it is customary to offer to God and His work things that are no longer useful to us. Most mission boards and Christian schools are accustomed to receiving worn-out or useless items which are of no value to the donor. God says that to offer Him what we no longer want is polluted worship. In Malachi's day, even the governor would not have accepted the defective gifts that were offered to God (1:8). The people for their part have become weary and bored with the obligations involved in worship (1:13). They indicate that this heavy burden is difficult for them to bear. God remarks that He also finds such worship intolerable. He would rather discontinue the Temple services and offerings than continue them in hypocrisy (1:10). The second problem with the priesthood involves the law (2:1-9). God reiterates His original purpose for the priests. The priests are God's messengers who are to seek God's will and then teach it to the people. But the priests have not done this, and as a result have caused the people to stumble. When spiritual leaders are ignorant of God's Word, or when they misinterpret it, the effects on the people as a whole are disastrous. The following section (2:10-17) shows that the people likewise are unconcerned about God's laws. In 2:10-17, God rebukes the people for their sins. He mentions divorce and denial of judgment. Israel has resumed one of the practices that contributed to the judgment of the captivityXmarrying foreign wives who bring false gods into the country. They still observe the religious ritual with a great demonstration of outward emotionX"covered the altar of Jehovah with tears" (2:13). But they continue to practice something God hatesXdivorce (2:16). In order to marry foreign wives many men were breaking their original marriage contracts (2:14). The other problem is in a denial of God's judgment (2:17). The people believe that God will not move in judgment. They call their evil practices good. The last two chapters of Malachi reply to this. God will indeed move in judgment, in the Person of the Messiah. 6.2.2 The future judgment of Israel (3-4) 6.2.2.1 The suddenness of His coming (3:1-6) In response to the questioning of 2:17, the prophet states that God's judgment is certain. His appearance will be sudden (3:1) and in that day the wickedness
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will be purged out of Israel. The judgment will be like the process of refining metal, in which the impurities are separated from the ore. It will be like powerful detergent used to clean the dirt out of clothing. 6.2.2.2 The sins of the people (3:7-15) In the preceding section, the people asked what they were doing that deserved judgment. God states that one offense is robbery. They have robbed Him of tithes and offerings (3:8), and for this reason God has withheld material blessings. If they would honor God He would grant blessings that would be greater than they expected. God's desire to bless them was greater than their desire to be blessed. The people also sin in that they complain against God. They have come to believe that it does not pay to serve God. They have been very zealous to observe the religious obligations, but they have not been rewarded for their piety (3:14). God answers this complaint in the last section of the book. Those who are genuinely spiritual will indeed be rewarded. 6.2.2.3 The separation of the people (3:16-4:6) The final section of Malachi answers the charge that God has not taken notice of His people to give them what they deserve. But God does take notice of what His own are doing (3:16-18). Those who fear the Lord are recorded in a "book of remembrance" (3:16). God will treat these as faithful sons and will reward them accordingly (3:17-18). The unfaithful will burn as stubble on that day when the "Sun of righteousness" appears with blessing for His own and judgment for unbelievers (4:1-6). This great Day of the Lord will be announced by Elijah the prophet (4:5). According to the New Testament, this prophecy was fulfilled in the person of John the Baptist (Matthew 17:10-13). This is a fitting note on which to close this prophetic book and the Old Testament. The prophetic voice speaks 400 years later. It is the voice of one crying in the wildernessXJohn the Baptist, announcing that the Sun of Righteousness, the Messiah of prophecy, has arrived.
7. THE INTER-TESTAMENTAL PERIOD The four hundred years between the days of Malachi and the advent of Christ are known as the inter-testamental period. They are called the "four hundred silent years" because God did not cause any Scripture to be written during this time. It was a crucial era, for this is when God was preparing the world for the coming of His Son as Saviour and Lord (read Galatians 4:4). More background information will be provided for the inter-testamental period in the course: New Testament Survey. @ 8. REFERENCES AND RECOMMENDATION FOR FURTHER STUDY 1. A Survey of Old Testament Introduction, Moody Press: Chicago, 1994 Revised and Expanded Edition, by Gleason L. Archer Jr.
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2. Chronological and Background Charts of the Old Testament, Zondervan Publishing House: Grand Rapids, 1994 Revised and Expanded Edition, by John H. Walton. 3. Exploring the Scriptures, Chicago: Moody Press, 1981 Paperback Edition, by John Phillips. 4. Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, by Irving L. Jensen. @ Return to Table of Contents Return to List of Bible Study Courses

Fok, John - Old Testament Survey (B)

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Fok, John - Old Testament Survey (B)

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Old Testament Survey - Table of Contents

Introduction to the Old Testament

The Historical Books

The Poetical Books

The Prophetical Books

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Old Testament Survey - Table of Contents

Return to List of Bible Study Courses Return to Home Page

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Chapter One - Introduction to the Old Testament

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Joel Amos Jonah Micah Nahum Habakkuk Zephaniah

Comparison Between the English Bible and Hebrew Bible

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Division of Time or Dispensations

Beginning Years 4??? BC 4??? BC 2485 BC 2055 BC 1625 BC AD 32 AD ???? AD ????+7

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(Source: Jensen's Bible Study Charts, Moody Press, 1981 Edition)

Old Testament History

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Return to Table of Contents Go to Chapter Two

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Chapter Two - Genesis - The Beginnings

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Time Periods of the Flood

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Identity of the "Sons of God" (Genesis 6:1-2)

Extent of the Flood: Part 1

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Extent of the Flood: Part 2

Distribution of the Earliest Nations (Genesis 10)

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Map of the Book of Genesis

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Canaan in the Time of Abraham

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Genealogies from Adam to Abraham

Adam Seth Enosh Kenan Mahalalel Jared Enoch Methuselah Lamech

800 807 815 840 830 800 300 782 595

Shem Arpachshad Shelah Eber Peleg Reu Serug Nahor Terah

500 403 403 430 209 207 200 119 135

600 438 433 464 239 239 230 148 205

Chronology of the Patriarchs

JACOB 2006 - 1859

1922 29:21-30; 30:1, 22-26 144

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Family Tree of the Patriarchs

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Benjamin Son of the right hand

Return to Table of Contents Go to Chapter Three