2 Samuel are parallel with 1 Chronicles 10 – 29. 2 Sam- heart until the heart of God was revealed in Jesus.
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Chapter 31 31:1-13 (1 Ch 10:1-12) The battle went fierce against Saul: When Achish had previously requested that David not go with the Philistines in this battle against Israel, he actually did him a great favor. It was during this series of battles that David's beloved friend Jonathan was slain by the Philistines. It was a series of conflicts wherein Israel was totally defeated. We could assume that this was a providential victory of the Philistines over Israel because God had by this time determined that Saul and his sons were to be terminated from the leadership of Israel. Saul said to his armorbearer: Being mortally wounded, Saul asked for death from his armorbearer because he did not want to suffer the humiliation of being tortured to death by the Philistines. But because his armorbearer would not raise his hand against God's anointed, Saul had to commit suicide. They forsook the cities and fled: Fear gripped Israel in this dark period of their history. They abandoned their cities and fled into the wilderness as fugitives. Those who had made David a fugitive, were now themselves fugitives from the Philistines. They reaped what they had sown. Fastened his body to the wall of Beth Shan: Stripping and hanging the body of the conquered on a wall was a show of disdain toward one's enemy. In this case it was a demonstration of the Philistines' total contempt for the Israelites. Inhabitants of Jabesh Gilead: When those whom Saul had initially saved in his early years (11:1-5) heard of the desecration of Saul and his sons, they secretly came at night and burned the bodies. A few years later, the bones of Saul and his sons were buried in a family tomb in Zelah (2 Sm 21:12-14). The end of Saul's kingship had come to a tragic end because he left the direction of God through His word and followed after mediums and soothsayers. Nevertheless, because of the respect some had for the dignity of a king, there was this secret burial for him and his sons.
have a strong dependence on God in order that they might find comfort in Him. 30:7-15 Two hundred remained behind: We could assume that the older men remained behind because they could not keep up with the younger men. An Egyptian: The Amalekites were a ruthless people. In this case, they were in a hurry to return to their territory before the Philistines returned from their battle with Israel. They were in such a hurry that this young servant was left for dead in the wilderness. 30:16-20 Because of their great victory in the raids on territory in Philistia and Judah, the Amalekites were celebrating with a drunken party. As a result, they were caught off guard by David and his men. Except for 400 men on camels, the rest of the Amalekites were killed. All the captives were rescued, plus all the spoil that the Amalekites had taken from the Philistines and Israelites. In reference to the spoil, David and his men actually ended up with more than they had lost, for they were able to capture the spoil that was taken by the Amalekites from the Philistine cities. 30:21-31 We will not give them any of the spoil: This complaint came from wicked and worthless men of the 400 who went with David to engage the Amalekites in battle. But in verse 24 David explained the principle by which all his battles would be governed. Those who support the frontline soldiers are as important in any victory as those who directly engage the enemy in battle (See Nm 31:27). From this victory, therefore, David established a principle for his army, as well as for those who followed him. He sent of the spoil to the elders ... friends: It was not that David was buying their loyalty. They had already been his friends throughout his time as a fugitive from Saul. The gift of the spoil was in appreciation for their loyalty and their recognition that he was the anointed king of Israel.
2 Samuel
WRITER
It is possible that Nathan, the prophet, or Gad, the seer, wrote this book (See 1 Ch 29:29,30). The writer referred to other writings that were not a part of the Bible, such as the Book of Jasher (2 Sm 1:18) and the Chronicles of King David (1 Ch 27:24). These two records of the
events in the history of Israel have been lost. They were not inspired books because they were not accepted by the Jews as inspired Chronicles of the kings of Israel. They were simply records that the Israelites made of their kings.
DATE
The history of 2 Samuel covers the period of the 40year reign of King David, which is from about 1055 to 1015 B.C. It was a period of struggle as the kingdom
had transition from the reign of Saul, to the end of the reign of David. This books brings us to the date of the reign of Solomon.
BOOK
uel continues the theme of how God preserved the seedline nation of Israel, and in particular, the seed of David through whom He would bring the Messiah into the world (See comments ch 7). David was a man after God's own heart until the heart of God was revealed in Jesus.
The books of 1 & 2 Samuel were originally one book in the Jewish canon of Scriptures. The events at the end of 1 Samuel, therefore, continue with the events of 2 Samuel 1. The historical events from 1 Samuel 31 to the end of 2 Samuel are parallel with 1 Chronicles 10 – 29. 2 Sam-
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Chapter 2 DAVID CROWNED AS KING 2:1-4 Anointed David king: David had already been anointed by Samuel. However, in this case, he was anointed by the people, and thus recognized as the rightful reigning king of Israel. The shepherd boy who killed the giant had finally arrived at the fulfillment of his destiny as the anointed king of Israel. One of his first acts was to show appreciation to those who had honored the anointed King Saul. The people of Jabesh Gilead had shown respect to the body of Saul by caring for it after it had been desecrated by the Philistines.
Reign Of David Over Judah
(1:1 – 4:12) Outline: (1) David mourns Saul and Jonathan (1:1-27), (2) David crowned as king (2:1-4), (3) David's message of appreciation (2:532), (4) Early beginnings in reign (3:1-5), (5) The death of Abner (3:6-39), (6) Assassination of Ishbosheth (4:1-12)
Chapter 1 DAVID MOURNS SAUL & JONATHAN 1:1-10 Clothes torn ... dust on head: These were the traditional signs of one in mourning. The story that is told here by the young Amalekite is different than the account given in 1 Samuel 31:4-6. We would suppose that this young man changed some of the details of the events simply for the purpose of receiving money for his report. I stood over him and slew him: It could be that when Saul committed suicide that he did not instantly die from his self-inflicted wound. When the Amalekite passed by, Saul asked that he slay him. Whatever the case, the Amalekite was surely seeking a reward for the news that he brought to David of his killing Saul. 1:11-16 The response of David to the death of Saul and Jonathan was remorse over the fact that an anointed king of Israel had been slain by uncircumcised hands. David's grief was compounded by the death of his dear friend, Jonathan. A stranger, an Amalekite: He was an alien residing in Israelite territory. Since he showed little respect or concern for the death of Saul, we would assume that he was not a true convert to the God of Israel. If he were a true believer, he would have been afraid, as Saul's armorbearer, to strike God's anointed (1 Sm 31:4). Because he felt no guilt in striking the anointed of God, David immediately ordered the execution of one who showed no respect for God's anointed. Since God had before ordered the death of all Amalekites, we would presume that this command was still on the mind of David. 1:17-27 Book of Jasher: This was probably an Israelite record of poems and eulogies of the heroes of Israel. It was not an inspired record (Ja 10:12,13). No portion of this book has survived history, for the only record of its existence is mentioned here in the Bible. David's lamentation over Saul and Jonathan is in beautiful Hebrew poetry. In the composition of such psalms, David became known as the "sweet psalmist of Israel" (23:1). In this eulogy David expressed his sincere grief over the death of Saul and Jonathan. He exalted the splendor of Israel as the work of God. Gath ... Ashkelon: These were the two principal cities of the Philistines that here stand for the entire country of Philistia. Gilboa: This was where Israel was defeated and both Saul and Jonathan killed. David concluded the psalm with a special tribute to his friend, Jonathan. Saul and Jonathan were loved: The nature of this psalm reveals the character of David. He was a person with genuine feelings that he could express in beautifully written Hebrew poetry. We would assume that he would have rejoiced over the death of Saul, who had denied him his kingship and who pursued him as a fugitive from justice. But this was not the case. Though Saul had mistreated David throughout most of his life, David was not bitter. His words in this psalm express the nature of one who had within his heart the forgiveness of God.
DAVID'S MESSAGE OF APPRECIATION 2:5-11 Abner ... took Ishbosheth: Now that the theocracy of Israel had been set aside because Israel wanted a king to reign over them, history was changed. As in this case, men in Israel began anointing their own kings, ignoring the fact that God only would anoint the rightful kings of Israel. But Abner circumvents the will of God by personally anointing Ishbosheth (or, "Ish-Baal") as a king (1 Ch 8:33; 9:39). Over all Israel: It is probable that Ishbosheth was a figurehead king over all Israel who reigned from Mahanaim. He was never a God-anointed king, and thus any rule he had was only from the strength of those who were still aligned with the remnants of Saul's people. David continued to remain in Hebron for five and a half years after the death of Ishbosheth. He then moved to Jerusalem and centralized his government and the faith of Israel in the city of Jerusalem. 2:12-23 After establishing Ishbosheth as a king, Abner, Saul's former captain, took offensive action against Joab, the captain of David's army. Play before us: Twelve soldiers were chosen who would engage in combat against one another. The victors would determine which army would be considered victorious. The outcome of this skirmish was that all the young soldiers killed one another, and thus there was a draw. The result was a fierce battle between the army of Abner and the army of Joab. The battle set the stage for Joab, David's nephew (1 Ch 2:15,16), to develop a feud with Abner. Joab had two brothers in David's army, Abishai (1 Sm 26:6) and Asahel. In the battle, Asahel ran after Abner. Abner, the more experienced soldier, killed Asahel. The death of Asahel at the hand of Abner would later lead to Abner's own death by Joab who would take his revenge out on Abner for the killing of his brother. 2:24-32 Though the soldiers of Joab had regrouped to continue the battle, Abner appealed to Joab for a truce. Joab agreed, lest many more die uselessly in this conflict between Israelites. It was at this time in history that Israelites began conflicts with one another, instead of with the remaining Canaanites that they were to drive from the land. The conflicts that they had with one another were centered around power, thus proving that their desire for a king on earth was a rejection of God ruling directly over them from heaven. Unless you had spoken: Joab could have meant that if Abner had spoken earlier the battle would never have occurred, and subsequently many lives would have been spared. Joab then took Asahel and buried him in the tomb of his father, but he never
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forgot what Abner had done. Joab would eventually get his revenge.
David heard of the murder, he proclaimed himself guiltless. At the same time he pronounced judgment on the house of Joab for his sinful deed in killing an innocent man. Issue ... leper ... leans on a staff ... falls on the sword ... lacks bread: This curse was certainly a pronouncement of some very deplorable things that would happen to the descendants of Joab. There would always be someone in Joab's descendants who would have running sores. There would always be those with hemorrhages or leprosy, and those who would commit suicide or die of starvation. David's pronouncement was a prophecy from God. David expressed the feelings of God against such treachery that was carried out against Abner, though he was sincere in his efforts to bring all Israel under the reign of David. 3:31-39 Because Abner had previously shown great loyalty to God's anointed, Saul, David felt obligated to show respect to Saul by mourning the death of Abner. David's action in reference to the death of Abner signaled to the rest of Israel that he had nothing to do with his death. David did not want Israel to believe that he as a king would act in such a treacherous manner toward others. Too hard for me: David was not of the same character as Joab and Abishai. He was not one who sought vengeance or dealt treacherously with others. On the contrary, he was one of mercy and forgiveness. He illustrated the heart of God to all people. In his dealings with himself and others, he truly was one after God's own heart.
Chapter 3 EARLY BEGINNINGS IN REIGN 3:1-5 A long war: With the rise of the monarchy, those who sought power within Israel instigated internal conflicts among the Israelites. These initial conflicts were the beginning of the end of Israel as the people changed their focus from God as their king to politics on earth between allegiances to kings. In the case of the conflicts between those who maintained their allegiance to Ishbosheth, and those who accepted the kingship of David, David became stronger as the conflicts continued. Chileab: Or, Daniel (1 Ch 3:1). One of the vices of David was his many wives, which was not uncommon among those of his day. From his wives he had many children (See 1 Ch 3:5-9). However, from his many wives were also many problems that developed out of such polygamist relationships.
THE DEATH OF ABNER 3:6-16 Abner made himself strong: Abner was looking out for himself by strengthening himself with those who had formerly given their allegiance to Saul. Since the power behind the reign of Ishbosheth was based on Abner, then the reign of Ishbosheth was being weakened as Abner grew in strength. This could possibly have been the scheme of Abner to make himself king. Abner was very angry: He was angry that Ishbosheth had accused him of having a sexual relationship with one of Saul's concubines. Such would have meant that Abner was possibly making plans to seize the throne. In his anger, Abner threatened to give the throne to David, which threat silenced Ishbosheth. If Abner did such, then all Israel would be under the reign of David. This is exactly what Abner did. Abner sent messengers to David: It seems that Abner wasted no time in carrying out his plan to shift power from Ishbosheth to David. Michal, Saul's daughter: In order to have his claim to the throne strengthened, David certainly realized that having Saul's daughter as his wife was politically correct in order to gain the favor of those who were Saul's former followers. Weeping behind her: It may have been that Michal had lost her love for David. David's call for Michal was not to have her once again at his side, but to bring under his reign those who formerly gave allegiance to Saul. Michal's husband fell victim to a political move on the part of David. 3:17-21 Abner's intentions were noble. He knew that there was no future in the kingship of Ishbosheth, who was weak in character. Only in David did Abner realize that Israel would be delivered from the Philistines. He also knew that David was anointed by God, whereas he had made Ishbosheth a king. In all this political maneuvering, Abner even approached Saul's former tribe, the Benjamites, in order to convince them that David must now reign over all Israel. 3:22-30 Abner ... came to deceive you: These words of Joab came from the heart of one who wanted revenge for the death of Asahel who had been killed by Abner (2:18-23). After expressing his outrage with David, Joab, with Abishai, pursued Abner and murdered him for killing their brother. When
Chapter 4 ASSASSINATION OF ISHBOSHETH 4:1-3 His hands were feeble: Ishbosheth knew that his days were numbered. Since his reign rested on the strength of Abner, he knew that with Abner gone, so was he and his reign. Until this day: This statement indicates that the writing of the book of 2 Samuel occurred sometime before the Assyrian (722/21) and Babylonian (586) captivities. 4:4-8 Mephibosheth: Verse 4 is parenthetical in describing the fate of Mephibosheth, the only surviving heir of Saul's family. Smote ... slew ... beheaded: Treachery was again involved in the death of a king who would reign in Israel. In bringing the head of Ishbosheth, Rechab and Baanah presumed that they would receive a reward for killing a rival of David. 4:9-12 David's reaction to the murder of Ishbosheth was swift. He detested such murderous schemes by wicked men who presumed to gain political favor by their wicked deeds. The execution of Rechab and Baanah sent a signal to all Israel that under no circumstances would men of honor be murdered by treacherous men (See 1:14-16). Gaining the favor of David would not come by schemes of evil behavior.
Reign Of David Over All Israel
(5:1 – 10:19) Outline: (1) Crowning of David (5:1-5), (2) Jerusalem as the capital (5:6-16), (3) Defeat of the Philistines (5:17-25), (4) The ark moved to Jerusalem (6:1-23), (5) David's desire to build a temple (7:1-3), (6) Prophecy concerning David's house (7:4-17), (7) Prayer of thanksgiving (7:18-29), (8) Expansion of David's reign (8:1-18),
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DEFEAT OF THE PHILISTINES 5:17-21 As long as Israel was divided, the Israelites were not a threat to the Philistines. But with the final coronation of David, and the establishment of Jerusalem as the political and military capital of Israel, the Philistines moved to remove this threat. They saw Israel no longer as a divided and dispersed culture of farmers, but a significant military power that was now centered around David. Valley of Rephaim: This was the valley of the giants (Ja 15:8) that was just south of the city of Jerusalem. It is the valley of Hinnom. Breakthrough of waters: We do not fully understand the movement of David's men in this battle. However, it seems that David received advance notice of the intentions of the Philistines. He quickly took his army down to the "stronghold" (Adullam), and then surprised the Philistines with a swift attack from the east as they were approaching Jerusalem from the south. 5:22-25 Though defeated on their initial approach to Jerusalem, the Philistines regrouped in order to make another assault on the city. By the instructions of God who assumed the leadership of David's army, David was instructed to circle behind the Philistine army for his final blow. From His vantage point, the omnipresent God could "see" the location of the Philistines. Geba: This was a small city near Jerusalem. Gazer: Or, Gezer, which was far to the northwest of Jerusalem (See 1 Ch 14:8-17). The result of this victory was that the fear of David was in the hearts of the nations. If the warlike Philistines could not defeat David, then surely there was no other army who could do better in a military confrontation with Israel.
(9) Mercy to Mephibosheth (9:1-13), (10) Defeat of Ammon and Syria (10:1-19)
Chapter 5 CROWNING OF DAVID 5:1-5 Your bone and your flesh: This indicated the giving of allegiance to David by offering the service of one's family and nationality. Credit must be given to Abner for initiating this allegiance when he turned from Ishbosheth and brought all Israel to David. A covenant: David made an agreement with the people that he would do as they asked. Covenants were usually sealed with a sacrifice that was followed by a celebration feast between the parties who made the covenant. We would assume, therefore, that at this time there was great joy as David began his uncontested reign over Israel at the age of 30, the normal age at which a Levite priest assumed his duties.
JERUSALEM AS THE CAPITAL 5:6-10 It was at this time that David made a choice to centralize his government. He moved from Hebron to Jerusalem from where he functioned as king. Hebron, where he was at the time all Israel gave allegiance to his kingship, was too far south in Palestine. Jerusalem, or Jebus, was more toward the north. As a capital, it would be closer to the northern tribes, though it was still in the territory of Judah. The Jebusites, a remnant people of the Canaanites, still dwelt in the city. They were arrogant about their possession of this naturally fortified city on a plateau. Watercourse: It is not known exactly what the watercourse was. This could possibly have been a water drain, or gutter, from which sewer and water flowed from the city. Some have suggested that reference was to a tunnel that led from a water source outside the walls into the city (Compare 1 Ch 11:4-7). Whatever the case, it was an unguarded entrance into the city. Zion: This familiar Old Testament reference is first mentioned here in the Bible. This was the hill upon which the fortified Jebusite city was located. City of David: This was another name by which Jerusalem became known. In the history of Israel this name became a principal name by which Jerusalem was also known. Millo: This term probably referred to the fortifications of the city of David. Zion, the city of David, and Millo became common references to Jerusalem throughout Hebrew history, and in prophecy became metaphors that signified God's future work with Israel. 5:11-16 Hiram, the king of Tyre, became a strong supporter of David (See 1 Kg 5:1). His allegiance to David was put into practice by his help of David to build a royal house in Jerusalem. His people Israel's sake: David understood that he was made king of Israel by God in order to preserve Israel. After Saul morally and emotionally digressed into sin in his later years, David assumed his responsibility to be a spiritual leader for Israel. He had a great sense of destiny, which destiny was determined by God for the sake of Israel. David knew that he was God's man on behalf of Israel, and thus sought in his life to assume the responsibility that came with being a Godanointed king.
Chapter 6 THE ARK MOVED TO JERUSALEM 6:1-5 Baale: This would be Kirjath Jearim or Baalah (1 Ch 13:6). The ark of God: The ark had been in Kirjath Jearim for 70 years. David's plan at this time was not only to make Jerusalem the political and military capital of Israel, but also the religious capital. His first move was to make Jerusalem the focus of Israel's faith by bringing the ark of God to Jerusalem. He would later solidify this focus by building a temple in Jerusalem. All these efforts were to consolidate the unity of Israel around the city of Jerusalem. Of course all these efforts were contrary to God's original plan for Israel, but in a state of apostasy, God allowed such arrangements in order to preserve Israel in their rejection of the theocracy by which the Israelites were originally meant to be governed. God intended that a theocracy prevail in Israel with Him reigning over them from heaven. In conjunction with this rule, no one tribe was to lay claim to the tabernacle in their particular territory. On a new cart: This movement of the ark was contrary to the manner by which the ark was always to be moved. It was to be borne on the shoulders of the priests. Played before the Lord: Though there was great joy on the occasion of moving the ark, no one thought that God's law was being violated, which violation needed strong discipline from the Lord. At this time in the history of Israel, if David wanted to restore Israel to the will of God, then God had to unleash drastic measures in
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order to strike fear in the hearts of everyone. As God did at the beginning in the formation of the Israelite nation, in this new beginning, punishment for the violation of law had to be administered immediately and openly. 6:6-11 Uzzah put forth his hand to the ark: A second violation of the law of God is here recorded. Not only was the ark being improperly moved, someone other than a Levitical priest touched the ark (Ex 25:14,15; Nm 4:15,20; 7:9). Uzzah was immediately struck dead because he put forth his hand and touched the ark (1 Ch 13:10). It may have been that because the ark was in the house of Abinadab that it had become a common thing. On this occasion it was treated as such in both transportation and handling. If Israel was to be religiously restored in the early days of David's reign, then the death of Uzzah certainly struck fear in the hearts of the people. In a real and demonstrated manner, the entire nation was reminded that God was still present among them. How will the ark ... come to me: It could have been that even David was ignorant concerning the correct manner by which the ark was to be moved. The Levites possibly failed to instruct the people concerning these matters, for clear instructions were given in the written law of God, the Torah. Blessed the house of Obededom: Because it is here mentioned that this house was blessed, but not the house of Abinadab, may indicate that as a Levitical priest, Obededom treated the ark with the respect that it deserved in representing the presence of God. It is probable that Abinadab knew nothing of Levitical rules by which the ark was to be handled or moved. He thus did not reap the reward of its being in the presence of his house. 6:12-15 (1 Ch 15:1 – 16:43) He sacrificed oxen: David took no chances with the movement of the ark to Jerusalem on this occasion. Not only was it properly carried on the shoulders of the priests, David sacrificed oxen all the way to Jerusalem. Danced before the Lord: This was a religious ceremony in which much joy was expressed for the arrival of the ark. 6:16-19 Michal: It seems that Michal had no pleasure in celebrating the arrival of the ark. Because her heart was far from God's work, she was looking on the proceedings with disgust and not with joy. She was sarcastic in her remarks to David concerning his behavior (vs 20). Midst of the tabernacle: This would not have been the original tabernacle (tent) that Israel had made at the foot of Mt. Sinai, for this event took place about 400 years after the building of the first tabernacle (1 Ch 17:4-6). However, David did make a tent for the dwelling place of the ark. Unfortunately, he and the others had forgotten that the tabernacle and ark were to be moved regularly throughout the territories of Israel in order that no one be continually too far from it for the annual sacrifices. God's original plan for the continual movement of the tabernacle and ark was eventually ignored when David decided to build a permanent house for the ark in Jerusalem. The Levites had forgotten to implement the reconstruction of the tabernacle. Instructions on how to do such were given in great detail in the law, which instructions were to be used throughout the history of Israel to continually refurbish or reconstruct the tent structure of the tabernacle. 6:20-23 Michal resented David parading himself before
the people. David had exchanged his royal clothing for the linen ephod of a priest. In doing such, he mingled with the common people in the celebration to bring the ark into Jerusalem. Before the Lord: What David did was not for his own pleasure, or for the pretense of gaining the favor of the people. He was totally convicted and moved in his behavior to show glory to God. Chose me before your father: This statement reveals that Michal probably resented David's assumption of his kingship. She could have been bitter over the rejection of her father, Saul, as king of Israel. She could also have resented David for taking her away from her husband. Michal's punishment for her resentful heart was the shame of being barren for the rest of her life (See 1 Sm 1:5).
Chapter 7 DAVID'S DESIRE TO BUILD A TEMPLE The events recorded in chapters 7 and 8 are parallel with 1 Chronicles 17 & 18. The events here are not in chronological order, but are written in reference to a logical succession of events after the bringing of the ark to Jerusalem. We must understand that what follows is David's efforts to centralize government and religion in Jerusalem. Though contrary to the original plan of God, we must understand that God was allowing such to happen. He accommodated Israel's desire to have a king over them as the nations around them. Israel's king, therefore, was a concession that was given by God. Now in the construction of a temple, He was accommodating David's desire to construct a temple as the religions around Israel who had done the same for their gods. God conceded to David's desire, but at the same time He knew that the permanent location of the ark of the covenant in Jerusalem would marginalize the northern tribes. They would be marginalized to the point that Jeroboam would later set up altars in the northern kingdom so that the people would not have to go to Jerusalem to appear before the Lord. Nevertheless, God often gives concessions that divert from His original plans, but wants men to understand that they will eventually pay the price for any deviations. 7:1-3 Dwells within curtains: This was what God originally intended. Since the construction of the "curtains" (the tabernacle) 400 years before, God intended that there be a continual movement of the tabernacle among the tribal territories in order that Israel not do what David here intends to do. At the time God gave the law on Mt. Sinai, He knew that Israel would eventually reject His theocratic rule over them and cry for a king. When Saul was anointed king of Israel, the theocracy ended. God had given instructions in the law concerning the king that they would have rule over them. However, in reference to the tabernacle, there were no alternative plans given for a permanent facility as the temple. The tabernacle, and the continual refurbishing of it, was to continue throughout their history (1 Ch 17:4-6). The reason for this was obvious. Jesus referred to the reason in John 4, that God is not located in a physical structure, neither is He the God of Israel alone. He is worshiped in all places in all the world (Jn 4:21-24). Israel could not claim God for themselves by the construction of a temple. No one tribe of Israel could take ownership of the ark.
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Nevertheless, these things happened in Israel, which things eventually aided in Israel's division and apostasy from God. The Lord is with you: It was not that God had changed His original plan. He only conceded to what David desired. The temple was David's desire, not God's original plan. Though God knew where the kings of Israel would lead Israel, He still sanctioned their desire for kings on earth over Israel. God did the same thing in reference to the building of the temple. He knew that the centralization of the ark of the covenant in the temple would lead to the division of the tribes. Nevertheless, He allowed their desires to be carried out in order that we learn from their mistakes (See comments Rm 15:4; 1 Co 10:11).
addressing David concerning the "One" who would far into the future sit on his throne and rule after him. The immediate fulfillment of the prophecy refers to Solomon. However, even David knew that reference was beyond his heirs, for David referred to the fulfillment of the prophecy as a "great while to come" (vs 19; compare the parallel promise of Ps 89:34-37). The first fulfillment of these prophecies was found in the reign of Solomon. Solomon, David's son, did reign upon David's throne. Solomon did build a temple for the Lord in Jerusalem. Solomon's reign was secure in the sense of being "forever." (The use of the word "forever" is used in this context as in many other contexts to refer to God firmly establishing His reign. The reign would not be terminated until its intended time of duration had been completed.) Solomon's personal reign ceased when he died. The Davidic kings on earth did eventually cease. The nation of Israel eventually came to an end. When Israel disobeyed the will of God, she was taken from Palestine into both Assyrian and Babylonian captivity. With the final captivity of 586 B.C., the earthly reign of kings upon David's throne in Jerusalem was terminated. Jeremiah wrote of this in Jeremiah 22:30 concerning the reign of Jehoiachin (Coniah), the last earthly king of the Davidic line to reign on earth (See comments Jr 22:30). The final fulfillment of all that was stated in 2 Samuel 7 eventually came to pass by the time of the events that transpired in Acts 2. In Acts 2 Peter stated that David was a prophet and that he knew what God had sworn to him (At 2:30). This one inspired statement of Peter clearly affirms that Jesus was the fulfillment of God's promises to David, that He would set One upon his throne. Peter also stated that David did not ascend to heaven. However, David did prophesy of Jesus by saying, "The LORD said to my Lord, Sit at My right hand" (At 2:34; see Ps 110:1). Jesus ascended to the right hand of God in order to receive sovereign rule. He is there now ruling all nations by the authority that the Father gave to Him when He was seated at His right hand (Ep 1:20-22). Therefore, God kept His oath to David that He swore in 2 Samuel 7. He raised Jesus up to seat Him at His right hand. Every statement of 2 Samuel 7 was finally fulfilled in Christ. Jesus was of the seed of David. Jesus established His church, which is the house of God. The kingdom reign of Jesus is everlasting in the sense of being sure and certain, and will continue until Jesus returns all authority to God (1 Co 15:26-28). Thus His kingdom reign would last throughout its intended time of duration. Once it had completed its purpose, then kingdom reign was returned to the Father.
PROPHECY CONCERNING DAVID'S HOUSE 7:4-11 I have walked in a tent: This, and the accompanying statements, make it very clear that God here chided David in his plan to build a temple. God stated that He had "walked" in a tent for over 400 years with Israel (1 Ch 17:4-6). Why, He reasoned through Nathan to David, should a house of cedar be built for Him? He reasoned that if He could walk in a tent for over 400 years, then why could He not continue to do so in the future? These challenges by God made it very clear that the eventual construction of the temple in Solomon's day was never in the plan of God. Israel was to remain with the tabernacle structure throughout their history. Once a tabernacle was worn out, they were to construct another. For this reason intricate details were given for the structure in the law. The tabernacle was never meant to be a blueprint for the construction of the temple in Jerusalem. He will make you a house: This statement is made in the context of building "houses." In other words, God was saying, "Now that we are on the subject of 'houses,' let Me tell you about the real spiritual house that I am building." 7:12-17 Your seed after you: Here is a major prophecy surrounding the throne of David, which throne represented the authority of God on earth. God promised David that He would set up his seed after him and establish his kingdom (vs 12). There are actually two promises made in this context. God would set up David's descendants upon his throne. The singular pronoun "his" refers us to an individual, though there is a secondary fulfillment of the prophecy that referred to the Messiah. The first individual to sit on David's throne would be Solomon, but reference was also to the Messiah who would come in the future. Build a house for My name: In His promise to David, God described what He would do through this One whom He would eventually raise up after David. He would build a house and establish a kingdom (vs 13). The house of David and the kingdom would be sure (forever) (vs 16). There are four key thoughts to this prophecy and promise to David: (1) One from David's seed would sit upon his throne. (2) The One who would sit on the throne of David would build a house for the Lord. (3) David's house would have an everlasting reign. (4) The throne and kingdom would be made certain forever. 2 Samuel 7 is thus a prophecy concerning the immediate reign of Solomon who would sit on David's throne after David. In the context, however, God was
PRAYER OF THANKSGIVING 7:18-29 Who am I: These words of David indicate the fact that he fully understood the magnitude of the prophecy concerning his house. Though he did not understand that to which reference was made concerning the Messiah to come, he did understand that God was going to do a great work through his lineage to accomplish something wonderful. David understood that these things were beyond the knowledge of men (See comments 1 Pt 1:10-12). For this reason he was exceedingly thankful to God for using him and his lineage to ac-
173 2 Samuel 8,9,10,11 Dickson Teacher's Bible Commentary
10:6-8 Hanun knew that what he did to the messengers of David would stir up a war with Israel. They thus prepared for David's retaliation. 10:9-14 The battle with the coalition of Ammon and Syria took place at the gate of Ammon, or Rabbah. Joab, with his brother, Abishai, led a united effort of Israelites with the belief that God was working for them against those who had stirred up an unjustified war. Joab returned: We do not know why Joab terminated the battle and returned to Jerusalem. It could have been that winter was coming and he did not want to conduct an extended battle against Rabbah in the winter, for the winter was not the season when nations went out to battle with one another. 10:15-19 Hadarezer: Or, Hadadezer (8:3). This was Syria's most powerful leader under which the nation rallied again against Israel. However, David personally led this attack against the Syrians. He defeated them and subsequently subjected them to Israel to pay tribute.
complish something wonderful in the future history of Israel. When one comprehends the spiritual legacy that he leaves to others, with great sobriety he will focus on his own spiritual development and faithfulness to God.
Chapter 8 EXPANSION OF DAVID'S REIGN 8:1-14 The events of chapters 8 – 10 transpired over a period of several years. In order to establish his kingdom reign, David had to defeat all the enemies of Israel who posed a threat to her security. The first threat was the Philistines who had been a thorn in the flesh to Israel since Israel's occupation of Palestine. Starting with the Philistines, David's goal was to rid Palestine of all the enemies of Israel, or at least to bring them into subjection. Through all these conquests, Israel was greatly enriched with the spoil that came from the many victories. David impoverished the nations while enriching Israel. 8:15-18 Judgment and justice: Contrary to the latter years of Saul, David dealt fairly with the people. He had the people at heart, and not his own kingship. Good heads of state function in this manner. They do not see their power as an opportunity to use the people to enrich themselves, but as an occasion to serve the people. Government must always be for the people, lest the officials of government use the people for their own aggrandizement.
David's Fall And Discipline
(11:1 – 18:33) Outline: (1) Sin with Bathsheba (11:1 – 12:31), (2) Problems in David's house (13:1 – 14:33), (3) Absalom's rebellion (15:1 – 18:33)
Chapter 11 SIN WITH BATHSHEBA 11:1-5 Since Israel had subjected Syria, it was now time to subject Ammon. David stayed at Jerusalem: At a time when the king of Israel should have been with his men at the front of the attack against Ammon, he stayed home. We are not told why David stayed in Jerusalem, but his idleness in Jerusalem led to his temptation and fall with Bathsheba. A woman washing herself: Bathsheba was not cautious with her bathing, and David was in a position where he could see her. The encounter led to dire consequences as this story unfolded. The wife of Uriah: David fully knew that Bathsheba was a married woman when he allowed his lusts to be fulfilled in sin (See comments Js 1:14,15). Hittite: Uriah was a prominent soldier in David's army. He was not an Israelite, but we would suppose that he was a proselyte to the God of Israel. Purified from her uncleanness: Compare Lv 15:19-30. 11:6-13 In this case one sin led to another as David sought to cover up his adultery. Uriah slept at the door: There is a contrast between the honor by which Uriah conducted himself during this event, and the depths to which sin took David. As a leader in the army of Israel, Uriah did not take advantage of his privilege of being summoned by the king to be in the comfort of his wife. At the same time, David should have been with his men, and outside the comfort of his own wives. Regardless of David's persistent efforts to have Uriah sleep with his wife, Uriah's dedication to his fellow soldiers was stronger. No effort on David's part was successful in having Uriah sleep with his wife in order that a deception could be stated that the conceived infant in the womb of Bathsheba was the result of Uriah's seed. Uriah's honor was greater than the twisted advice of a king who was following after his own lusts.
Chapter 9 MERCY TO MEPHIBOSHETH 9:1-13 Mephibosheth: He was probably about five years old when Saul and Jonathan were killed (4:4). This event took place after David had conquered the enemies of Israel and was settling down in his reign over Israel. It was a time when he remembered his covenant with Jonathan, and thus sought for anyone who might be an heir of Jonathan through whom he could preserve Jonathan's posterity. Fell on his face: Mephibosheth was apprehensive about the summons of the king, for the traditional practice was that heirs to kingship were eliminated. A dead dog as I am: Mephibosheth was not summoned to be killed, but to be rewarded in order that the name of Jonathan continue in Israel. Mephibosheth thus expressed his humble gratitude as one who felt that he did not deserve such mercy from the king. Because Mephibosheth was handicapped, Ziba was instructed to continue administering the property of Mephibosheth. However, he was to bring the produce of the fields to Mephibosheth. All that was the possession of Jonathan was to be returned to Mephibosheth.
Chapter 10 DEFEAT OF AMMON & SYRIA 10:1-5 See 1 Ch 19:1-19. The war to which reference was made in 8:12 is here explained. Shave ... their beards: Shaving any part of the beards of an Israelite was a humiliating gesture. The humiliation was intensified by cutting off half of their garments so they would be exposed. In their actions, Hanun was showing contempt for David. Wait in Jericho: In order to preserve their dignity, David allowed the men to live in obscurity until their beards grew back.
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11:14-21 David's efforts to sin by deception now led to a plan for taking a life. The death of Uriah was to be indirect from David. It was David's scheme to have Uriah killed in the heat of a foolish move in battle. Though killed by an enemy in battle, God still held him accountable for the death of Uriah. Joab probably knew of the cover up scheme when he received the letter. To protect the reputation of David, he followed the unwise order to move valiant men close to the wall of the city. In the move, Uriah and others were killed. There fell some of ... the servants of David: David's cover up for his own sin led to the death of more people than Uriah. Innocent people often die when kings go wrong. 11:22-27 Hearing the news of Uriah's death brought relief to David, for he thought that the cover up scheme had worked, and now he could take Bathsheba to be his wife. By this time we assume that Bathsheba was at least one month into pregnancy. Mourned for her husband: The traditional time of mourning was seven days. She became his wife: It may have been that this was the original intention of Bathsheba, for she did bathe in a place where she could be seen by David. She willingly came to David, either out of fear of the king or because she was ambitious to become the king's wife. We are not told all the story, but she did finally become one of the wives of the king. Displeased the Lord: When the leader of God's people morally falls, then the effects of his sins are greater than the ones who follow his sins. The people follow the morals of their leaders. In this case, David's sin was tragic for national morality, and thus specific measures were taken by God to rectify the problem by bringing direct judgment upon David.
plishments. In the bondage of their own self glory they often feel they have earned the right to sin. You have despised Me: As all sin, David's sin against Uriah was a sin against God. I will take your wives: David took the wife of another, and thus God would take all his wives. Secretly: His efforts to conceal his sin would be punished by God's public judgment in a rebellion that would come from within his own family. For a moment of sin to gratify the lusts of the flesh, David would reap grief for the rest of his life. There is a high price to be paid for sin (See comments Ps 51). 12:13,14 I have sinned: David suddenly realized that though his sin was hidden from men, it was not hidden from God. At a time when he focused on things of this world, he forgot that he was naked before God. You will not die: David's own pronouncement of death to the ruthless rich man in Nathan's parable would now to be meted out on himself. Grace and mercy from God would prevail. David knew that if another had done what he did, he would be deserving of death. God's mercy toward David for his sin with Bathsheba would teach him to be merciful to others. Though David's actions presented an opportunity for the enemies of Israel to blaspheme the God of Israel, God accepted the blasphemy in order to spare the fallible king of Israel for the sake of preserving His people. David was the best God had at the time to preserve Israel. Blaspheme: They would assign the work of God in Israel to be the work of a god that Israel had created after her own imagination. Because of David's sin, they would proclaim that the God of Israel was no better than the gods of their own wicked beliefs and behavior. The child ... will surely die: Possibly more than a year had transpired between the time of David's adultery with Bathsheba and the time when Nathan came to David. Judgment in time for sin is often delayed, but it eventually comes. God's grace and mercy toward David would also cost the life of an innocent child. Justice was served by the death of the innocent. As in the case of Abraham being asked to offer his innocent son, Isaac, here again God seems to be preparing the minds of Israel for the offering of His own innocent Son on the cross for all our sins (See Gn 22). 12:15-23 Inquired of God for the child: This was a prayer that God would not answer. The death of the child was the judgment of God, and in this case, God would not change His judgment. Is the child dead: David perceived by the behavior of those around him that the child had died. When they informed him that he was dead, David washed himself and ate. His actions confused those of the court, for they presumed that he would mourn the death of the child. David's explanation revealed that he accepted the judgment of God, and thus prepared himself to move on. I will go to him: David understood that there was life after death, and in that life he would again be in the company of his child. 12:24-31 Solomon: Little did David know that God would bring forth from the womb of Bathsheba the most prominent king in the history of Israel. This would be the son through whom God would continue to fulfill the seedline promise that was initially stated in Genesis 3:15, and then to Abraham in Genesis 12:1-3. "Solomon," the name given by David, means
Chapter 12 12:1-6 The Lord sent Nathan: We would suppose that Nathan had some apprehension about going to the king with a message of condemnation. Nevertheless, as true prophets of God, he had no choice but to speak the word of God. In this case, Nathan gave a parable that would arouse the king to administer justice to himself by pronouncing judgment on one who committed a ruthless action against his fellow man. The sin committed in the parable was exemplified by the fact that it was a sin of the rich against the poor. David's reaction to the deed of the ruthless rich man was immediate and according to justice. Punishment by death was to be handed out, as well as restitution made to the poor man (See Ex 22:1). 12:7-12 You are the man: We assume that this statement of Nathan stunned David. I would moreover have given you much more: It seems that David took God's blessings for granted. In a moment of lust, David had forgotten that his kingship and what he had, even his own life, was the result of God's grace and mercy in his life. And yet, David's moment of ingratitude and lust led him to fulfill his lusts and kill an innocent man and some of his companions. The point is that the righteous must never arrogantly assume that where they are and what they have is by their own power. What they have and who they are does not give them the right to follow after their lusts into sin. When the righteous lose sight of the work of God in their lives, they often take credit for their accom-
175 2 Samuel 13,14 Dickson Teacher's Bible Commentary
"peaceable." But the name given by God through Nathan was "Jedidiah," which means "beloved of the Lord." It seems that in God's punishment of David and Bathsheba through the death of their first son, there was a blessing from God in the birth of their second son, Solomon. All things work together for good to those who love the Lord (Rm 8:28). For this reason, the children of God must always be optimistic about the future. In the end, all things will work out for the good of the Christian.
believing that David would be present, and thus he decided to go to Absalom's festival. Amnon was subsequently murdered by the friends of Absalom. Since Absalom was the next oldest son of David, this put him first in line to be king after David. Absalom's murder of Amnon satisfied his revenge, as well as set him up to be the next king of Israel. 13:30-39 Talmai, king of Geshur: This king was the grandfather of Absalom (3:3). Geshur was far to the north of Jerusalem in Syria. It was here that Absalom waited until the time when David would be comforted concerning his act of revenge against Amnon. Since David mourned over Absalom, his forgiveness of Absalom was quicker than Absalom presumed. We would assume that in his heart David knew that Amnon received the judgment he deserved for his rape of Tamar.
Chapter 13 PROBLEMS IN DAVID'S HOUSE 13:1-6 God's curse of David's house, because of his adulterous relationship with Bathsheba, began to immediately occur after the pronouncement of God. David began to reap what he had sown in that his household morally degenerated. The polygamous marriages in which he was involved began to bring forth the bitter fruit of his morally degenerate offspring. Absalom ... Tamar: These were sons of David through his wife, Maacah, whom he married during his years of flight from Saul (3:2,3). Amnon: Amnon was the half brother of Tamar. His marriage with Tamar would have been forbidden by the law (Lv 18:11). Pretended to be sick: Since he could not go to her, Amnon, on the advice of Jonadab, his cousin, schemed a plan to have Tamar sent to him. 13:7-14 Do not do this disgraceful thing: At least Tamar was morally responsible. Though incest was practiced among the nations around Israel, it was to be abhorred in Israel. Amnon had little moral discretion. Where will I take my name: When fornication occurs, someone is always shamed. Some life is changed forever. In this case, the selfish Amnon had no consideration for the one with whom he wanted to commit fornication. All that was on his mind was the fulfillment of his lusts of the flesh. He did not harken to her voice: He raped her, an act of the lowest and most vile nature of a degenerate man. 13:15-18 Amnon hated her exceedingly: The true character of a rapist was here manifested by Amnon whose uncontrollable passion turned to revulsion which manifested his vile character. When his uncontrollable passion was not rewarded with a favorable response from Tamar, his passion turned to hate. 13:19-22 Tamar remained desolate: Someone always pays the price for fornication. David ... was very angry: However, he took no action. He probably took no action because he recalled his own sin with Bathsheba. Nevertheless, his lack of action would eventually lead to more sorrow, for Absalom's vengeance on Amnon would cause David grief. Absalom himself would eventually lead a rebellion against David. 13:23-29 Amnon surely suspected that Absalom would do something to avenge the rape of his sister, Tamar. For this reason, Absalom waited two full years before he schemed his revenge. A festival was planned. Knowing that Amnon would be apprehensive about coming, Absalom also invited the king, whom he knew would not leave Jerusalem in order to attend. Nevertheless, the scheme worked. Amnon was deceived into
Chapter 14 14:1-11 Joab, the captain of David's army, realized that David longed for Absalom. He thus recruited a woman of Tekoa to go to David with a parable about one brother murdering his other brother. The story was told to David in order to stimulate his sympathies for Absalom. As with the case when Nathan, the prophet, came before David with a story whereby David pronounced judgment on a ruthless rich man, in this case David also pronounced just judgment. The judgment that David pronounced was also unknowingly against himself. The story of the woman was a plea for God's mercy, and thus David responded that mercy should be extended in the case of the offending brother. 14:12-17 He devises means so that His banished ones not be expelled from Him: This is mercy and grace. The "banished ones" were banished by law, but not expelled because of grace. Grace is the impetus by which mercy sets aside the just punishment of law. However, this principle is not in reference to those who completely reject law, for in rebellion against law, one cannot live under grace. The banished one can be brought back only if he forsakes his rebellion. Otherwise, he must remain banished if he remains rebellious. 14:18-24 Bring the young man Absalom: David understood that someone else was behind the presentation of the woman. She confessed that it was Joab, and subsequently David commanded that Absalom should be brought again to Jerusalem. By this time in the life of Absalom, it seems that he had gained the favor of the people, but in particular, the favor of Joab. It may have been that David saw a spirit of conspiracy in Absalom that the others did not. But to honor the request of his nephew, Joab, David gave the order that Absalom could return. Joab would later regret that he encouraged David to bring Absalom back to Jerusalem. In fact, Joab would later kill Absalom for his rebellion. Let him not see my face: The condition for Absalom's return was that he was not to be brought into the king's court. He was to live in his own house apart from the royal family. 14:25-27 Hair of his head: The handsome appearance of Absalom is here recorded in order to help us understand why the people were so fickle in following him. It has been estimated that when his hair was annually cut, it weighed over
176 2 Samuel 15,16 Dickson Teacher's Bible Commentary
two kilograms. It is stated that even Absalom's daughter was very beautiful. In appearance, his family had a good physical presentation, which possibly aided in Absalom's conspiracy to gain the favor of the people. 14:28-33 Absalom's act of setting the field of Joab on fire revealed that he was somewhat unscrupulous and ungrateful in his dealings with others. At least in this act he proved that he was not one fit to be a king. Unfortunately, Joab had not at this time fully understood the ultimate goal of Absalom, that goal being a conspiracy against the reign of David.
men thirsty for power found occasion to satisfy the political yearnings of the people. Absalom was politically correct in pleasing the desires of the people. He arrogantly presumed to be that which the people desired. 15:13-18 David was informed that the majority of Israel had given their allegiance to Absalom. Once informed, David again became a fugitive. We are not told why he chose to flee. But it could be that he submitted to the judgment of God that was pronounced by Nathan (See 12:10ff). Cherethites ... Pelethites ... Gittites: These were David's valiant men of war who had been with him in his former days as a fugitive from Saul (16:6; 20:7; 23:8). 15:19-23 Ittai: David did not want his men to again become fugitives with him. But this leader of the 600 loyal warriors of David pledged his life-or-death allegiance to David. 15:24-29 Ark of God: It could have been that here again the ark was being used as a fetish for the protection of those who had possession of it. But David said that the ark belonged in the tabernacle. David reassured Zadok and Abiathar that if God's favor was for him, he would again see the ark. He was more concerned that the will of God be carried out in his life than for any reassurance that would come from having possession of the ark. 15:30-37 Mt. of Olives is just east of the city of Jerusalem across the Kidron Valley. David and his group made their way across the Kidron Valley to the Mt. of Olives. Ahithophel: The prayer of David that Ahithophel's counsel be turned into foolishness was eventually fulfilled. Hushai: Contrary to the treason of Ahithophel, Hushai came with great mourning concerning the conspiracy. David here commissioned him as a spy in the presence of those who would stand before Absalom.
Chapter 15 ABSALOM'S REBELLION 15:1-12 Nathan had prophesied that David would have troubles in his household. The next four chapters explain in detail the conspiracy of Absalom in detail in order to reveal the fulfillment of Nathan's prophecy. Absalom stole the hearts of the men: There was no question concerning the motives of Absalom. He began his political campaign in order to gain the favor of the people, specifically those who were the leaders. He presented himself as a leader, and then campaigned for the allegiance of those he planned to use in his rebellion against the reign of his father. The seriousness of his scheme was in the fact that he was campaigning against the anointed of God, and thus his plan was doomed from the beginning. He would receive no sympathy from God. He also manifested his true character, that it was the opposite of David's, since David would not lay his hand on God's anointed, Saul. But we must understand that Israel's character as a nation had now digressed to paying allegiance to kings on earth, not the King of heaven. Instead of considering God in this matter, Absalom considered only the allegiance of the people and his own selfish ambition. The people at this time in the history of Israel were concerned only for their leaders on earth, not the will of God. Throughout the remainder of Israel's history, this turn of the desires of the people from God to a king on earth would lead them further away from God, and eventually into captivity. It was for this reason that God did not plan for Israel to be ruled by a king on earth. Four years: There was an obvious scribal error of the date of 40 years in the Textus Receptus from which the KJV was translated. The Septuagint and Syriac versions have the correct reading of four years. He ... went to Hebron: The rebellion began in Hebron, from which city Absalom told messengers that they tell the leaders of Israel that his reign had already started from Hebron. Absalom assumed that Hebron would be the favored place from which to begin his reign, since it was from Hebron that David also began his reign (2:4; 5:3). Since Hebron was in the central region of the territory of Judah, he knew that he needed the allegiance of Judah before he could presume to reign over all Israel. The conspiracy was strong: We are not told why a great number of people followed Absalom. It may have been that David was such a man after God's own heart, that the people craved a king who was arrogant and pompous as the kings of the nations around Israel. Their desires may not have been fulfilled in the "sweet psalmist of Israel." While David believed that God would guard his reign in his later years,
Chapter 16 16:1-4 Ziba the servant of Mephibosheth: It seems that Ziba may have been scheming against Mephibosheth in order to gain the favor of David. He first brought David and his household donkeys on which to ride and food for his escape from Jerusalem. The house of Israel will restore to me the kingdom of my Father: These supposed words of Mephibosheth that were told to David by Ziba were a lie. Ziba seems to have been scheming for that which was granted to him by David, that is, the property of Mephibosheth. 16:5-14 Shimei was of the family of Saul. In this event Shimei vented his anger against David for the misfortunes that had befallen the house of Saul. Shimei expressed the feelings that were held by many people in Israel, for many were still loyal to Saul. It must be noted that these loyalties continued to prevail for many years after the death of Saul. One reason why God did not want Israel to have a king over them was because of this very point. When kings succeeded kings, loyalty to former kings would always hinder the work of the reigning king. This dead dog: Abishai wanted to render immediate punishment to Shimei. However, David still assumed that his misfortune was the fulfillment of Nathan's prophecy, and thus he had to pay the price for the death of Uriah. 16:15-23 God save the king: These words of Hushai were
177 2 Samuel 17,18,19 Dickson Teacher's Bible Commentary
18:6-8 The forest devoured more people: We are not told if the 20,000 dead were the total casualties of both sides. But we would assume that the total was composed primarily of the men of Absalom because of this statement. In fear, Absalom's men fled, but were cornered by the ravines and gorges in the forest. We assume that many jumped or fell to their deaths. 18:9-18 When faced with death from the warriors of David, Absalom fled for his own life. Unfortunately, as his mule passed under a tree, Absalom's head was caught in the fork of a tree limb. A certain man found Absalom in this condition. But because he greatly respected the charge of David that no one harm Absalom, he left Absalom hanging there and reported the matter to Joab. Joab remembered that he had earlier given bad advice to David when Absalom had fled to the north after killing Amnon. He possibly did not want to make the same mistake by allowing Absalom to plan again for another insurrection. This time he wanted to rid Israel of one who had a rebellious spirit against the anointed of God. 18:19-33 The official result of the battle was initially sent to David through a Cushite. Following the sending of the Cushite, an unofficial report was sent through Ahimaaz. Since those with David saw one running alone, they presumed that it was a messenger, not a fugitive, for a fugitive would have been followed by others. It was Joab's purpose to send the Cushite first, but later send Ahimaaz who outran the Cushite. Ahimaaz arrived first, and gave the good news of the victory. However, David asked him to stand aside at the time the Cushite arrived. The Cushite gave the message that Absalom was dead. O my son Absalom: We would expect such a response from one who was after the nature of God's heart of grace and mercy. It seems that David's forgiveness had no limits. In this case, the justice of Joab prevailed over the forgiving nature of David.
stated to Absalom in order that he might bring himself into the confidence of Absalom. In this conversation between Hushai and Absalom, Hushai was bringing himself into the confidence of the king in order to accomplish the downfall of Absalom. Go into your father's concubines: This advice of Ahithophel was for two purposes. First, going into the concubines of David in a public manner would be Absalom's signal to the people that he was assuming all that belonged to David. Second, the action would also show to the people that there would be no reconciliation in the future between himself and David.
Chapter 17 17:1-14 Ahithophel was too ambitious in his advice to Absalom. Because he was, Absalom wanted to get a second opinion from Hushai. This was the opportunity for Hushai to turn the advice of Ahithophel against Absalom. Hushai counselled that David's men were crafty at warfare, and thus would be expecting an attack from Absalom's men. If Absalom lost this battle, the people would turn against him. Hushai's advice was to wait until a great army could be gathered from all Israel in order to crush David and his men. Absalom took this advice, which advice led to his downfall. 17:15-23 The fact that the messengers to David were hidden by some of the Jerusalem residents reveals that not all in Jerusalem and the surrounding area had given allegiance to Absalom. What David needed was time to rally all those who had not followed in the rebellion. There were more who would rally around David than Absalom, and thus the delay was to the advantage of David. Hanged himself: The result of Ahithophel's betrayal of David was the same as Judas when he betrayed Jesus. Ahithophel realized that Hushai's advice would lead to the victory of David over Absalom, and thus he knew that David would punish him for his betrayal. 17:24-29 Mahanaim: Once the news of Absalom's rebellion reached the ears of the surrounding people who were loyal to David, a great number of people gathered to support David. David began to organize his men east of the Jordan for he knew that Absalom would soon follow with an attack.
David's Restoration
(19:1 – 20:26) Outline: (1) The rebuke of Joab (19:1-8), (2) The return of David (19:9-39), (3) Strife between Judah and Israel (19:40-43), (4) The rebellion of Sheba (20:1-26)
Chapter 18 18:1-5 You will not go forth: This was a time when the cause of the nation was greater than the man who was the king. The people were certainly loyal to David. Their allegiance was to him as God's anointed king of the nation. They recognized that the rebellion of Absalom was not just against David, but against the God-anointed king and Israel as a nation. For this reason they did not want David to put his life in any danger, for if he died in battle as the anointed king of Israel, the people would conclude that God was no longer with David, as He was no longer with Saul when he was killed in battle. Deal gently with ... Absalom: The commanders of David's army knew that this was not a defensive battle against Absalom. It was a full offensive attack to preserve the kingdom reign of God's anointed and the nation of Israel. Knowing that his commanders would fight to crush totally Absalom's rebellion, David commanded that when the battle was won, that they should spare Absalom.
Chapter 19 THE REBUKE OF JOAB 19:1-8 You have shamed ... the faces of all your servants: Joab, of course, was right. If David's response to the death of Absalom was more important than his people's victory over a rebellion, then in the future, if there were a rebellion, the people would not respond to help David. If Absalom were allowed to live, then Joab reasoned that there would be another rebellion, for Absalom had a thirst for power.
THE RETURN OF DAVID 19:9-15 Because of the vacuum of leadership among the people, there was great confusion. It could have been that the people were blaming one another for the strife that had been allowed to enter Israel. In order to bring calm to the social confusion, David sent word to Zadok and Abiathar that they should bring him back to Jerusalem in a triumphal manner.
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Amasa: This was the rebel commander of Absalom whom David made the new commander of his army. This was probably a political move in order to bring the people and soldiers who had formerly given their allegiance to Absalom, back to David who willingly forgave all for the sake of reconciling the nation. 19:16-39 The seriousness of the tyranny was reflected by the major events that happened in connection with the restoration of David to the throne. Several things occurred as David assumed his royal position as the anointed king of Israel. Shimei: His approach to David certainly illustrated the manner by which many in Israel should at this time have approached David. Shimei begged for forgiveness. If the matter had been left to Abishai, he would have executed Shimei. But because of David's mercy, Shimei was allowed to live, knowing that he would have a greater ally in Shimei alive, than dead. The extreme by which Shimei had cursed David manifested the extreme by which David had mercy (19:24-39). Mephibosheth: In the restoration of David to Jerusalem, it was learned that Ziba had earlier lied concerning Mephibosheth's loyalty. Under David's questioning, Mephibosheth again manifested his humble nature and loyalty to David. Barzillai: This eighty year old man revealed his loyalty to David by making sure that David was safely across the Jordan to Mahanaim. In David's return to Jerusalem, he was offered a place in the king's court. Because of his age, Barzillai declined the offer, but asked if his son, Chimham, could enjoy the king's company.
never intended for the twelve tribes. The seeds of the division were unknowingly planted by David. In his efforts to promote unity in Israel he actually established that which would eventually lead to the division of the tribes. It was for this reason that God never wanted an earthly king to reign in Israel. He only accommodated a king in order that we learn from Israel's mistakes (See comments Rm 15:4; 1 Co 10:11).
Chapter 20 THE REBELLION OF SHEBA 20:1-4 Sheba: Sheba was a rebellious person, and thus after the fall of Absalom, he continued a minor rebellion against David. He possibly took advantage of the complaints of the northern tribes that they expressed in 19:40-43. The fact that a significant number of men followed Sheba indicated that the men of Judah had not fully appeased the complaints of the northern tribes. Living in widowhood: Since these concubines of David had been previously defiled by Absalom in public, David no longer slept with them. He confined them to a house and provided for them until the day of their deaths. 20:5-7 Amasa ... delayed: Amasa was the former rebel commander of Absalom's army. It may have been that he personally knew Sheba, and thus delayed in order to allow him time to escape, or muster an army to battle against those who were loyal to David. Abishai: When Amasa delayed, David immediately gave Abishai the responsibility of quickly assembling an army of men to put down the rebellion of Sheba. 20:8-13 Joab had been demoted when Amasa was appointed as the commander of David's army. On this occasion, however, the opportunity arose for Joab to rid himself of this one who had formerly given allegiance to Absalom and led his army in rebellion against David. Under the pretense of being a friend, and on his way to those who rebelled, he murdered Amasa in the middle of the road (Compare 3:27). Unfortunately, the dead body of their commander, Amasa, became an obstacle in the road to the soldiers who were in hot pursuit of Sheba. When he was removed from the road, all the people followed after the command of Joab. 20:14-22 Bethmaachah: This fortified city was in the far north of Palestine, near Dan, in the territory of Naphtali. Sheba had run as far north as possible, away from the army that was led by Joab. Berites: Bichri was the father of Sheba (20:1). A woman: When the men would take no lead for the preservation of their city, a wise woman stepped forward to negotiate terms for peace. There was only one term for peace, the head of Sheba, which the men of Bethmaachah cut off and threw over the wall to Joab. 20:23-26 For the sake of posterity, the key people of David's government are here listed (See 8:16-18; 1 Ch 18:14-17). Some changes were made from earlier accounts of these key people, but the kingdom reign of David continued under the maintenance of those who exercised the leadership of his government.
STRIFE BETWEEN JUDAH & ISRAEL 19:40-43 The division between Judah and Israel had by this time started. It would eventually play out in the history of Israel in the lives of the grandchildren of David. In showing loyalty to David, the northern tribes of Israel complained that the tribe of Judah had stolen away the king. This complaint was not entirely the fault of the northern tribes being disgruntled. After all, it was David who made the wrong decision to make his capital in the territory of Judah. Two previous decisions had at this time born sour fruit in reference to the unity of Israel. First, the tribes of Israel had rejected God's nationwide theocratic rule over them when they demanded that their loyalty be directed to a king on earth. Second, the king on earth established a central government in only one city of the land of promise. Jerusalem was chosen by David to be his capital. A third move on the part of David was yet to develop. During his reign he had already established a permanent location for the ark of the covenant. It was placed in Jerusalem. David had earlier asked to build a temple for the ark, but was chided by God for suggesting such. Later in David's life, however, God would concede to the request, but allow Solomon to build the temple. This act would centralize the faith of Israel around a temple in Jerusalem. This would eventually seal the fate for the division of the Israelites into the northern and southern kingdoms. After the death of Solomon, Rehoboam and Jeroboam would divide Israel, with two tribes in the south (Judah and Benjamin), and the rest in the northern part of Palestine under the rule of Jeroboam. The division of Israel was thus caused by men deciding to do that which God
Appendix To David's Reign
(21:1 – 24:25) Outline: (1) Gibeonite revenge (21:1-14), (2) Heroic courage in
179 2 Samuel 21,22,23 Dickson Teacher's Bible Commentary
22:1-4 David used metaphors of the wilderness where he was in his flight as a refugee. He used these metaphors in order to express his feelings for the protection of God. Notice the following metaphors: rock, fortress, shield, high tower, refuge. 22:5-7 In flight from Saul, David was in deep distress. He fled from the threats of the ungodly. On every side he was confronted by death. 22:8-19 Regardless of the threat of his environment, God came to the rescue of David. Natural forces (darkness, wind, thunder, and lightning) were used by the omnipotent God to save David from death. Though confronted with the gravest of dangers, God's powers overcame every obstacle that would bring destruction to His anointed. 22:20-25 Because of his obedience to the will of God, God came to the rescue of David. God protects those who show their allegiance to Him through their obedience to His will. Though David walked through the valley of the shadow of death, his blessing from God was that troublesome events in his life were used by God to mold his character. 22:26-30 God's help for man is conditional. It is conditioned on the obedience of men to the will of God. In this way He is the Savior of His people who are in trouble, but an obstacle to those who are rebellious. He is a lamp for direction only to those who follow after His commandments. 22:31-35 God is the strength and power of the one who has given himself to the direction of His word. One's way is perfect, or complete, when he follows the perfect, or complete will of God. 22:36-46 In this historical context, David gave all credit to God for his victories in wars against those who opposed him. He knew that he was the anointed king of Israel, and thus any who would oppose him were working against the will of God. Even if people schemed against God's anointed, their schemes would be brought to naught simply because of the obedience of God's anointed. As long as the anointed walked in the ways of God, God would walk with him and work for him. 22:47-51 David ends this song with praise of God and prayer for His continued help. David realized that he retained his kingship only because it was God working to preserve His anointed. He realized that his own sovereignty over the nation of Israel rested in the authority of God. His kingship was the desire of the people that was accommodated by the anointing of God.
battle (21:15-22), (3) Psalm of thanksgiving (22:1-51), (4) Final words of David (23:1-7), (5) David's mighty men (23:8-23), (6) Legion of honor (23:24-39), (7) The sin of the census (24:1-25)
Chapter 21 The remaining events that are listed in the last four chapters of 2 Samuel are principal events that took place during the reign of David. These seven events are not necessarily in chronological order.
GIBEONITE REVENGE 21:1-14 What the Gibeonites requested and were granted by David was not by the commandment of God. In fact, such was against the law of God (See Nm 35:33; Dt 24:16). Nevertheless, the Gibeonites with whom Joshua and Israel had made a covenant upon Israel's entrance into the land of Palestine (Ja 9:15), wanted their revenge on the house of Saul. Except for Mephibosheth with whom David had sworn to protect, those whom the Gibeonites had requested were delivered to them. What David allowed in the request for revenge on the part of the Gibeonites may have been the reason for the "bloody man" accusation that came from Shimei (16:7,8). We are not told exactly when this event occurred during the reign of David. It probably occurred sometime before the rebellion of Absalom. If so, David's motives may have been that he was weary of rebellion, and thus had executed through the demand of the Gibeonites anyone of Saul's heritage who might instigate a rebellion. He may have thought that there may still come a rebellion from the house of Saul. Unfortunately, according to the prophecy of Nathan, the rebellion came from David's own house. God was moved by prayer: After the final purge of those who would pose a possible rebellion, there was prayer in the land. The prayer of David and the people brought into Israel the power of God to preserve the people and the land. Foreign forces were stayed, and thus under the reign of David there was peace from those outside the land of Palestine.
HEROIC COURAGE IN BATTLE 21:15-22 Four brave men who gave their allegiance to David changed the history of Israel, and possibly changed world history. They were Abishai, Sibbechai, Elhanan and Jonathan. The deliverance of David by these four men occurred early in the reign of David in Israel's war against the Philistines. Because of the loyalty of these men of courage, David was saved and the history of Israel was changed. Because of their courage, the Holy Spirit inspired the writer of this text to list their names for the posterity of Israel. Sometimes insignificant battles of history change world history. Since these men were named by the Holy Spirit, we assume that their efforts to save David had historical consequences in the history of mankind.
Chapter 23 FINAL WORDS OF DAVID 23:1-7 These were the last inspired words of David, the sweet psalmist of Israel. His inspired psalms are recorded in the book of Psalms. The Spirit of God spoke by me: David said that "the Spirit of the Lord spoke by me, and His word was on my tongue." The Spirit here spoke words by use of David's mouth. He did the same by all the inspired prophets (See Ps 95:7-10; Is 1:1,2). Jesus said of David, "For David himself said by the Holy Spirit" (Mk 12:36). When the prophet spoke by inspiration, therefore, it was the Spirit speaking. Peter defined it thus, "The Holy Spirit spoke before
Chapter 22 PSALM OF THANKSGIVING This entire chapter is found in Psalm 18. These words were probably written by David in the days of his early deliverance from Saul and his victories over the Philistines.
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against them: The difficulty in understanding this verse and what happened in this context, is in determining the antecedent of the pronoun "he." If reference were to David, then the verse would be saying that God moved David to do that which was sinful in order that He might have an occasion to punish Israel for some sin that is not mentioned. However, 1 Chronicles 21:1 would probably be the commentary on the statement that is made here. "Now Satan stood up against Israel, and moved David to number Israel." The two statements together would mean that God allowed Satan to tempt David as He allowed Satan to tempt Job (See Jb 1). Number Israel: We would assume that the numbering was a manifestation of a lack of faith in the protecting hand of God. It could have been that this occurred at a spiritually low point in David's life, and thus God sought to teach all Israel that her strength was not in the might of her army, but in the work of God through her army. It seems that Israel had forgotten the days when God worked through Israel's army to conquer the land of Palestine. The numbering of the army, therefore, was an insult to the omnipotence of God's work through the army of Israel. Dan even to Beersheba: See 3:20; 17:11; Jg 20:1; 1 Sm 3;20. The king's word prevailed: The numbering was evidently the plan of David alone, not Joab or the captains of the army who disagreed with the numbering. 24:10-17 David's heart troubled him: David came to his spiritual senses. In this case, it was he who first confessed his sin, not God who approached him as He did through Nathan. Consequences had to be suffered for the sin. David had a choice. Israel could endure seven years of famine. David could endure three months as a fugitive. Or, Israel could suffer three days of pestilence. Since David desired to fall into the hands of the Lord, and not man, he chose the pestilence. The result was the death of 70,000 people. The plague was checked only when it reached Jerusalem at the threshing floor of Araunah, the Jebusite. 24:18-25 Altar to the Lord: David purchased from Araunah the place where the plague was stopped. This was the site on which he built an altar of remembrance to the Lord. The altar was David's thanksgiving to God for sparing the nation. It is worthy to note in this example that David did not, as a man of God, expect anything for free. Those who expect something for free do not understand the ownership that leaders must take in leading the people of God. Paul revealed that he may have wronged the Corinthians by preaching the gospel to them without their taking ownership of their responsibility to support him as an evangelist (See comments 2 Co 11:711; 3 Jn 6-9). Fifty shekels: This price was the price of the site, plus the oxen and instruments of the threshing floor. The 600 shekels mentioned in 1 Ch 21:25 would have been the price for the entire surrounding area, for it was upon this entire site that the temple was eventually built. Some do not realize, therefore, that in this personal payment by David for the surrounding grounds, that he was actually paying personally for the grounds upon which the Temple was later constructed. Great men of God will always make great sacrifices for the work of God in the years to come. Men of vision see into the future.
by the mouth of David" (At 1:16). In the same way "the Holy Spirit spoke rightly through Isaiah" (At 28:25). When an Old Testament prophet is quoted in the New Testament, it is often stated, "as the Holy Spirit says ..." (See Hb 3:7). Credit is given to the Spirit for the speaking. He who rules: The king who is anointed by God must rule with justice and fear of God. Morning without clouds: Those who rule nations determine the morals of the nation. The citizens behave according to their chiefs, presidents and kings. In his life, David confessed that he had fallen short of the moral platitude that God expected. Everlasting covenant: The covenant was steadfast in that God would bring about the promises that He made when He established the covenant with Israel (See Is 55:3; At 13:34). In contrast, those who live in rebellion against God will find their certain punishment in the fire of hell (See Mt 25:41).
DAVID'S MIGHTY MEN 23:8-23 The list of mighty men here is also found in 1 Ch 11:11-25. There are some variations in spelling between the two texts, which we would attribute to the time of writing between this account and the writing of the Chronicles that was possibly in the middle of the 5th century B.C. Since language and pronunciation change, the names of this list changed from the time 2 Samuel and the Chronicles were written. Mighty men: These were the men who were loyal to the anointing of David as king of Israel. The record of these men here is a memorial to their success in bringing David to the throne of Israel, as well as maintaining his reign. The record of these men teaches that the foundation upon which any king would reign is the bravery and loyalty of those who follow him. There would have been no King David of Israel if it were not for the men listed here who loyally stood behind him as the anointed of God. Their loyalty to the anointed king, therefore, affected history because of David's effect on history. Our loyalty to the Lord Jesus Christ will do the same in reference to our family.
LEGION OF HONOR 23:24-39 We would assume that these men changed throughout the 40-year reign of David, thus explaining why there are some differences between this list and the one presented in 1 Ch 11:26-47. This special legion of honorable men brought David to the throne of Israel. Throughout his reign, men as these sustained his reign. The strength of men as this certainly intimidate those who would rebel against David. Their strength thus maintained peace. David's reign was sustained in his strength to overcome all opposition. This record was also for those throughout the history of Israel who would follow the example of these heroes. It was necessary that the nation of Israel have a record of her heroes. The preservation of Israel depended on those who would in the future follow the bravery of those who sustained the reign of David.
Chapter 24 THE SIN OF THE CENSUS 24:1-9 The anger of the Lord was kindled against Israel: When this statement is made in Scripture, dire consequences result from the sin that is committed. He moved David
181 1 Kings Dickson Teacher's Bible Commentary
1 Kings
WRITER
tions of 1 & 2 Kings and the book of Jeremiah (Compare 2 Kg 24:18 – 25:30 and Jr 52:1-34). Other than assuming that Jeremiah was the writer, it is difficult to determine the writer, though we understand that the Jews accepted Jeremiah as one of their major prophets.
As with many of the Old Testament books, it is difficult to determine the inspired writer of 1 & 2 Kings. In reference to these two books, some Bible students have assumed that Jeremiah was the inspired writer. This assumption is based on the similarity between various sec-
DATE
Since the temple was still standing at the time of writing, both 1 & 2 Kings were written before the fall of Jerusalem and destruction of the temple by the Babylonian Empire in 586 B.C. However, latter portions of the book could have been written after the fall, with an inspired writer writing the final material of 2 Kings after 586 B.C.
It is not possible to determine an exact date of writing of this book. The time that elapsed during 1 Kings was about 120 years. These years began with the death of David in 970 B.C. and the coronation of Solomon. The record of history of the kingdom of Israel continued to the death of King Ahab in the northern kingdom and Jehoshaphat in the southern kingdom around 893 B.C.
BOOK
1 & 2 Kings were originally one book. They were divided into the two books we have in our Bibles today with the translation of the Hebrew text into Greek when the Septuagint was produced in the 3rd century B.C. The Kings and Chronicles are a history of how most the monarchies of Israel after David went wrong, and led the people after other gods. 1 & 2 Kings begin with the final years of David's reign, and continue with Israelite history to the release of Jehoiachin from a Babylonian prison. Throughout 1 & 2 Kings reference is made to three sources of Israelite history that were not inspired, but were in the hands of the writer. Reference is made to (1) "the book of the acts of Solomon" (1 Kg 11:41), (2)
"the book of the chronicles of the kings of Israel" (1 Kg 14:19; 15:31; 16:5), and (3) "the book of the chronicles of the kings of Judah" (1 Kg 14:29; 15:7,23). 1 & 2 Kings and 1 & 2 Chronicles are related, but not focused on the same plot. There are many passages in both Kings and Chronicles that are almost identical. Both records contain historical information concerning both the northern and southern kingdoms of the twelve tribes. However, Chronicles focuses primarily on the history of the southern kingdom of Judah. Chronicles also deals with the religious history while Kings focuses more on the political developments and decline of the people of God in the northern kingdom, which kingdom would eventually go into Assyrian captivity.
APOSTASY
As Bible students study through the books of the Kings and Chronicles, one question will always come to mind. Why did Israel, with such a rich history of the direct work of God, fall into the extreme apostasy of worshiping imagined gods, and in some cases, sacrificing their own children to these gods? The answer to the question lies in the nature of how we, as created religious beings, conduct ourselves in reference to divine authority. We seek to be free from accountability, especially accountability in reference to our Creator. Though God gives us divine directives by which we should conduct ourselves, we seek to do that which is right in our own eyes. This desire leads to a gradual fall from a conscious responsibility to submit to the word of God. It may take generations for this apostasy to play out in the history of any particular society, but the decline and fall of all civilizations is inevitable without a conscious sense of being accountable to a High Power.
A study of the Kings and Chronicles is a classic example of how men move away from being accountable to God. God originally did not want Israel to have a king. He knew what would happen. Having a king in Israel was more than centralizing government around one man on earth. God had originally intended that He only be their King, and that He would reign from heaven through the authority of His word that was taught by the Levites. This was a very successful plan that held Israel together for over four hundred years. But Israel rejected this theocratic system, for they sought to continue to live after their own desires. They could manipulate a king, but they could not change the law of God. God, therefore, had to go and the kings with their false gods had to come in order that they could do that which was right in their own eyes. Once a king was anointed, the rapidity of the apostasy accelerated. The kings became political in order to
182 1 Kings Dickson Teacher's Bible Commentary
retain the favor of the people. This point is brought out clearly in the kingship of Saul, for he yearned for the approval of the people. In the life of David, however, it was different. David sought to direct Israel according to the commandments of God. He had a deep sense of responsibility to obey the will of God. But after David, everything changed. From the time of Solomon the mold for apostasy was established as each king, except for a few, followed after the gods of the nations they failed to eliminate from the land. The people sought to live after their own desires. It started with Solomon, David's son, who sought to please all his idolatrous wives. The religious beliefs of the people gradually changed to focus on the lusts of man, not the commandments of God that were considered too restrictive. As a society that sought to create religious behavior after one's own desires, it was easy to create a god that would condone their desires. When the culture of the society has been established for ruin for decades, even the righteous actions on the part of a king who would seek to restore the people to God will not turn the people from continued digression. When Israel initially arrived at the Jordan in order to possess the land under the leadership of Joshua, the Canaanites, because of their culture of sin, had given up their right for existence. However, Israel, throughout her history, followed the same social route as the Canaanites. At the end of Israel's history, the twelve tribes of Israel were left with only a remnant existence after the Babylonian captivity. It was a tragic ending to such a great nation of people who had been miraculously delivered out of Egyptian captivity. Their search for God brought them out of captivity. Their forsaking of God took them back into captivity. Only through repentance were they able to again come out of captivity.
The political desire of a king to maintain the favor of the people increased when kings started to assassinate one another. Israel digressed from God-anointed kings, to people-appointed kings, then finally to foreign-appointed kings. Paranoia developed among the kings as they turned from being obedient to God who anointed them, to politically pleasing the people who appointed them, and then finally, to pleasing the foreign nations who appointed their kings for them. The script of this play is written in the Kings and Chronicles. It is written for many nations throughout the world today who would forsake teaching the principles of God to their people. Once the leadership of Israel was changed, then it was easy for the people to follow after that which became commonly practiced. In order for commonly accepted religious behavior to be imposed on others, false prophets were chosen to intimidate all who would not comply with the norm of social and religious behavior. Any person who would speak against the message of the community of false prophets was shunned, and thus considered a troubler of Israel. Once this religious culture was established, then there was no level too low to which the society of Israel could sink. It was for this reason that God did not want a central government in Israel that was centered around a king. He did not want the religion centralized. He did not want any particular tribe to take ownership of His presence by the construction of a temple like the religions of the nations around Israel. Unfortunately, Israel did all the preceding, and thus we have the inscription of the Kings and Chronicles that explain how this epic history played itself out in the lives of the Israelites who fell from the one true and living God in order to serve a god they created after their own imagination.. In man's inner self there is a God-created sense of
IDOL WORSHIP
worship. Regardless of God's written revelation concerning how He seeks to be worshiped, men often devise their own expressions and places of worship. This apostasy in worship is brought out clearly in the Kings and Chronicles. In reference to the worship of Israel in her digression into apostasy, three key things constantly appear in the worship of the Israelites that were related to their apostasy. (1) People seek to do that which is right in their own eyes, and then create a concept of god that conforms to their behavior. This is the spirit of idolatry. The gods of the nations around Israel, which gods Israel adopted, were not really gods, but only the imagination of the people who sought to live according to their own desires. Once the false god was created in one's mind, then the natural thing to do was to relate to that god through an image or idol that one created to symbolize the god. The worshiper then established a place to which he could go in order to worship his imagined god. (2) People seek to sanctify a place where they can act out their worship through various acts of worship or ceremonies. By doing this they are seeking to leave
the environment of their daily lives in order to "go to" a place where they can worship. This gives them the opportunity to feel that they can leave their daily conduct, and then go to face God at a place where they can feel worshipful. The places that the apostate Israelites constructed for this worshipful feeling were called the "high places." These places were often associated with sexual orgies, and in some cases, human sacrifices. Regardless of the reforms that some kings made at different times throughout the digression of Israel into apostasy, these places to which people went with offerings in order to commit deplorable acts of worship, were usually not destroyed. (3) People seem to feel closer to God on high places, and thus, the Asherah (wooded places, or groves) were built on high hills. These were sanctified places of worship. The high places were thus sacred and prevailed throughout the history of the apostasy. The high places became customary places to go for worship, and thus the reforming kings usually did not touch these places in their restoration movements. The high places played a significant role in the apos-
183 1 Kings 1 Dickson Teacher's Bible Commentary
tasy of both the northern and southern kingdoms. When Israel entered the promised land, God told them to destroy all the molten images, figured idols and high places (Nm 33:52). But they failed to drive out all the Canaanites (Jg 1:19-35), and thus failed to eradicate the idolatry and high places from the land. The people served the Lord all the days of Joshua and the elders who lived after them (Ja 24:31; Jg 2:7). However, after these great leaders the worship of the Canaanites began to play a part in the worship of Israel. In the days of the judges, the worship of Baal became a strong part of Israelite worship, for the judges often had to deal with idol worship (See Jg 6:25). When Solomon became king, idol worship on high places was entrenched in the worship culture of Israel. Restorers as Hezekiah destroyed the high places (2 Ch 31:1), but apostate kings as Manasseh restored them as places to which people could go for worship (2 Ch 33:3). When Manasseh was disciplined by the Lord by captivity, and then restored to his throne, he was a changed
person. However, he failed to destroy the high places to which people continually when to perform their acts of worship (2 Ch 33:17). The extent to which apostasy and restoration went in Israel depended on whether the high places were retained or destroyed in the worship culture of Israel (Compare Josiah's restoration - 2 Kg 23:1-25). The culture of going to the high places worked against God's original plan that worship be family oriented and conducted according to the general principles that Moses taught in Deuteronomy 6. But the simplicity of God's original plan that worship be focused at home in the daily lives of every person was too simple for the people in comparison to the Canaanites who had elaborate temples and went to the high places for entertaining worship behavior. Once this Canaanite worship culture became a part of the culture of Israel, it was not possible to detour their end in captivity, for it led them away from God. And in being led away from God, they lost their purpose for existing as a nation.
knew that God's choice of who would be king was more important than the firstborn becoming the heir to the throne (See Dt 17:15). If Adonijah assumed the throne, then there would be a great threat to the life of both Bathsheba, Solomon's mother (2 Sm 12:24,25), and Solomon. Solomon ... will reign: This was David's reaffirmation of the reign of Solomon. There could be no doubt in the minds of those present that this was the final wish of David in reference to who would come to the throne of Israel (See comments 2 Sm 7).
Final Days Of David
(1:1 – 2:11) Outline: (1) The presumption of Adonijah (1:1-37), (2) Coronation of Solomon (1:38-53), (3) David's charge to Solomon (2:1-11)
Chapter 1 THE PRESUMPTION OF ADONIJAH 1:1-4 Before David breathed this last breath, Solomon was reigning as king of Israel. A young woman: In the final hours of life, the body temperature of David could not be maintained. We must keep in mind that David was in his 70's at this time. The custom was to use the warmth of a young woman to lie next to the one who needed the extra body heat. Sexual relations: Some translations use the word "know" in reference to sexual relations between a man and woman. The writer wants us to understand that the young woman was not provided for any sexual gratification, but simply to make David more comfortable in his dying days. 1:5-10 Adonijah ... exalted himself: Adonijah's selfish ambition moved him to presumptuously assume that he could work against the will of God by making himself king. Being the son of Haggith (2 Sm 3:4), he may have assumed that he was a rightful heir to the throne of David. His father had not rebuked him at any time: Because Adonijah did not learn respect for authority in his youth, he had no respect for authority when he grew up. A house that does not exercise discipline of the children in the home produces children who have no respect for authority when they leave the home. Joab ... Abiathar: Though these two were also in their old age, we are not told why they sided with Adonijah. They had been faithful to David in the past. In this case they seem to assume that Adonijah would be the rightful heir of David. However, Zadok, Benaiah, Nathan, Shimei and Rei knew the wishes of both God and David. They were thus not invited to Adonijah's celebration of his supposed rise to the throne. 1:11-37 Nathan spoke to Bathsheba: Nathan, the prophet,
CORONATION OF SOLOMON 1:38-40 David realized the seriousness of Adonijah's presumption to be king. He thus acted quickly in having Solomon publicly anointed (Compare 1 Sm 16:11-13; 2 Sm 5:3). My own mule: Only the rightful king could ride on the king's mule. The earth shook: The response of this great number of people testified to the fact that they had accepted Solomon as the new king of Israel. 1:41-53 Adonijah and his party were close enough to Gihon to hear the great rejoicing of the people when Solomon was anointed king. Jonathan, the son of Abiathar, came to Adonijah and confirmed the fact that Solomon was the crowned king of Israel. The guests ... with Adonijah were afraid: They were afraid because they realized that the anointing of Solomon meant that those who aligned themselves with the presumption of Adonijah were now considered insurrectionists. They thus fled for their lives. Took hold of the horns of the altar: Adonijah assumed that this action would protect him from the judgment of death for his insurrectionist actions to be the king of Israel. If he will show himself a worthy man: Solomon's mercy on Adonijah depended on Adonijah's future behavior. He would be granted life if in the future he submitted to the kingship of Solomon. Unfortunately, Adonijah's selfish ambition led him to forsake his commitment that he made at this time. As a result, his selfish ambition cost him his life.
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Chapter 2 DAVID'S CHARGE TO SOLOMON 2:1-4 Walk in His ways: David's greatest concern was that Solomon live in obedience to the will of God. Statutes: These would be guidelines that would direct one in holy living (See Ex 30:21; Lv 10:13-15). Commandments: See Ex 20:1-17. Judgments: These would be decisions concerning cases not defined in the law, but were the result of wisdom that was guided by the word of God (See Ex 21:1 – 23:5). Testimonies: This would be any principle that would give witness to wisdom that came from God (See Ps 19:7; 119:88). Not lack a man on the throne of Israel: Obedience to God would guarantee that the descendants of Solomon would continue to reign on the throne (See 2 Sm 7:12-16). 2:5-9 David had left some judgments undone during his reign. In these words he instructed Solomon to enact these judgments that he had personally failed to do. It is possible that David did not carry out these judgments because of his feelings of guilt for causing the death of Uriah. Joab: Joab had blood on his hands in reference to his murder of Abner (2 Sm 3:27) and Amasa (2 Sm 20:8-10). Since David was responsible for the safety of these two men, he felt that judgment should come upon Joab for his acts of murder. Solomon was thus given the charge to judge Joab according to his crimes. Sons of Barzillai: Barzillai had assisted David during the rebellion of Absalom (2 Sm 17:27-29). Since Barzillai was dead at this time, David wanted Solomon to bring the sons of Barzillai into his court in order to extend the kindness of which they were deserving because of the help of their father. Shimei: Shimei had previously shown contempt for David, the anointed of God (2 Sm 16:5-13). However, David, at the time, did not punish Shimei according to his crime (2 Sm 19:18-23). Since David had not punished Shimei for his disrespect for the anointed of God, he asked Solomon to render just judgment. 2:10-12 The death of David was the end of a legacy that would never be repeated again in Israel. Never again would a king arise in Israel who served God while he recognized the weaknesses of his own life. On many occasions, the Holy Spirit in the Kings refers us back to the righteousness of David in keeping the commandments of the Lord. Established: Solomon's reign after David was firmly established because the authority of God's king on earth was passed from David to Solomon. All Israel recognized that Solomon was the rightful king. Unfortunately, by the end of Solomon's life, he would leave a legacy of idolatry that would be followed by other kings.
SOLOMON'S JUDGMENTS In assuming the authority of his reign, Solomon was given instructions by David concerning individuals whose judgment had to be administered by Solomon. This context records the judgments handed down by Solomon, which judgments signaled to everyone the beginning of a new era of kingship. 2:12-25 Adonijah: David had already mercifully judged Adonijah. However, there was a spirit of arrogance in Adonijah that drove him to carry out again his selfish ambition to act presumptuously. By asking for Abishag he was making a subtle effort to usurp the kingship of Israel. Abishag was part of David's kingship harem. Adonijah presumed that if he could marry Abishag, he could ease himself back into a position to usurp the throne. The custom was that if someone took ownership of a king's harem, he was claiming the right to assume the authority of the dead king (See 2 Sm 3:6-11; 16:22). Solomon clearly understood this, and thus was not as gullible as Bathsheba concerning the desires of Adonijah. Adonijah's desires were treasonous, and thus deserved the penalty of death. 2:26,27 Abiathar: As a priest during the reign of David, it was probably difficult for Abiathar to now turn his loyalty to one who was only a child throughout the principal years of his priesthood. Because of his former loyalty to David, and because he was a rightful priest of God, Solomon extended mercy to Abiathar. He was banished to Anathoth which was a city for the Levites (See Ja 21:8,18; Jr 1:1). Abiathar was of the priestly lineage of Ithamar. His banishment thus meant the end of the lineage of Eli's heritage from being high priests in Israel (1 Sm 2:27-36). 2:28-34 Joab: Solomon rendered justice on Joab for his murderous actions in the past. If he remained unpunished, the guilt of David would have been passed on to Solomon. Joab's clinging to the horns of the altar brought him no mercy as it did for Adonijah during the days of David (1:52). He was justly executed. 2:35 Benaiah ... Zadok: With the change of a new king, came the change in leaders of the military and high priesthood. Benaiah replaced Joab as the commander of the military. Zadok replaced Abiathar (See 2 Sm 20:25). 2:36-46 Shimei: It was only because of David's feelings of guilt in reaping the curse of Nathan, the prophet, concerning his killing of Uriah, that Shimei was still living. When in flight from Absalom during his rebellion, Shimei had cursed David, the anointed of God (2 Sm 16:5). He was living in Bahurim, but at this time was placed under house arrest in Jerusalem away from his kinsmen. He would be safe from the death penalty as long as he remained in Jerusalem. Unfortunately for him, he did not honor the restrictions of his confinement. His rebellious heart was manifested when he ignored the restrictions of his confinement in order to track down two of his slaves. His violation of his confinement rules under the reign of Solomon was just cause for his execution because of his crime against David. Punishment in the present brought justice for sin that was committed in the past. The kingdom was established: Solomon's kingdom reign was established in the sense that he exercised wise judgment in cases where
The Reign Of Solomon
(2:12 – 11:43) Outline: (1) Solomon's judgments (2:12-46), (2) Solomon's wisdom (3:1-28), (3) Solomon's wealth (4:1-34), (4) Solomon's building (5:1 – 7:51), (5) Dedication of the temple (8:1-66), (6) God's covenant with Solomon (9:1-9), (7) Solomon's fame (9:10-28), (8) Visit by a queen (10:1-13), (9) Solomon's tax of the people (10:14-29), (10) Solomon's apostasy and death (11:1-43)
185 1 Kings 3,4 Dickson Teacher's Bible Commentary
Chapter 4 SOLOMON'S WEALTH 4:1-6 King over all Israel: In his victories over the enemies of Israel, David handed his son Solomon a kingdom that was ready for peace and prosperity. At the time of Solomon's reign, Israel was one united nation. But at the time these words were written, the kingdom had been divided into Israel, the northern kingdom, and Judah, the southern kingdom (See vs 20). These were the princes: Some of these chief officials of Solomon undoubtedly began their service before the reign of Solomon. These were the servants of Solomon (3:15) who were the administrators of the business of the kingdom of Israel. The interpreter must keep in mind when reading through this list of princes, priests, scribes and related administrators, that most of these functions in the kingdom reign of Solomon were a departure from God's original plan for the administration of His people. It must not be forgotten that God originally organized Israel as a theocracy to be ruled directly from heaven through the law, which was administered by the Levites. Minor decisions were to be determined by the Urim and Thummim of the Levites (Ex 28:30; Lv 8:8; Dt 33:8). God determined directly through the Urim and Thummim those minor decisions that were now, in many ways, determined by Solomon. This chapter reveals that the center for decision-making in Israel went from God through the Levitical priests to Solomon the king. The result of this transfer of focus from God and the Levites is a lesson for us to learn from the history of the Old Testament (See Rm 15:4; 1 Co 10:11). Solomon's reign began with grandeur, but ended in apostasy. As the fallible leader of the people who first brought glory to God, he eventually led the people away from God by turning to the gods of the wives he married. His leadership set the moral standard for the people, and thus Israel was led into division immediately after his reign because the people were provoked by the centralization of government in Jerusalem that was centered around the kingship lineage that came from David. Though Solomon was great in his administration of a kingdom, he was humanly fallible in setting moral standards for the preservation of those over whom he reigned. Priest: This priest functioned as an advisor to the king. Scribe: The scribes functioned as the correspondent for the king to the people and foreign nations. Recorder: This person recorded the annuals of the kingdom. Abiathar: Abiathar was banished from the presence of Solomon (2:27,35). However, since the high priesthood was hereditary, he still maintained his position, though not necessarily his function among the people. He was a high priest in name only. Nathan: This was the son of David, not the prophet, Nathan (See 2 Sm 5:14). Thus Azariah and Zabud were the nephews of Solomon. Over the household: This person functioned as Joseph in Egypt in that he conducted the affairs of the king's house (See Gn 41:40). The responsibilities of this person would be daily meeting with the head of state in order to carry out the administration of the king's court. 4:7-19 The description of the duties of the officers in this context fully manifest that Israel had now moved into a monarchy. Government was centralized around the king, and the
justice was to be handed down to offenders. Injustices of the past had been rectified. The authority of his reign was recognized among the people.
Chapter 3 SOLOMON'S WISDOM 3:1-3 Made an alliance: This was a political move. Solomon practiced a custom by which alliances were sealed between two countries by marriage. In sealing the alliance, the king of one country would take in marriage the daughter of the country with which the alliance was made. Since Israel was the stronger nation, the treaty would have been advantageous to Egypt, with whom Israel established trade agreements (See 10:26-29). In such marriages, Israelites could marry foreigners, as long as the foreigners renounced their gods (Dt 21:1014). However, they could not marry Canaanites (Ex 34:11-16; Dt 7:1-5). High places: These were the common locations for Canaanite sacrifices that were made to false gods. When the Israelites came into the land of Palestine about 400 years before these events, they were to destroy all such places where pagan worship was carried out (Dt 12:1-4). God wanted the Israelites to destroy these places of worship to pagan gods lest they be influenced by the Canaanite religion that was associated with the high places. Unfortunately, by this time in the history of Israel the tabernacle ceased to be moved among the tribal territories, and thus the people sought other places to make their sacrifices. They thus adopted the tradition of worship on the high places that the Canaanites had used in their worship of false gods. In this context, reference was made to the geographical locations where the people sacrificed to God. In their apostasy, however, Israel started sacrificing to false gods on these high places. The high places, therefore, became a biblical reference to the apostasy of Israel 3:4-15 (2 Ch 1:1-13) The king went to Gibeon: The tabernacle was located at Gibeon during the days of David's reign and the first part of the reign of Solomon. Burnt offerings were thus made in Gibeon. The ark of the covenant, however, was located in a tent in Jerusalem (2 Ch 1:2-4). Ask what I will give you: Solomon's answer to this open invitation to ask of God was based on his appreciation for all that God had done for him. Because he realized the great responsibility that was given to him to lead God's people, he was humbled, and thus asked for understanding in order that he might lead the people with justice. The speech pleased the Lord: Because Solomon's request was not focused on himself for long life or riches, God heard his prayer. Because of his unselfish request, God gave him more than he asked. God's answer also illustrates that He sometimes answers prayer in different ways than what we request. Our prayer is answered, and often answered in a greater way than that for which we prayed. 3:16-28 The people had direct access to the king. In this particular judgment, the wisdom of Solomon was manifested, which wisdom came to him from God. Because of his wise judgments, Solomon's fame went throughout the surrounding nations and beyond. The writer gives this one incident in judgment in order to illustrate the wise judgments that Solomon handed down to those who came before him.
186 1 Kings 5 Dickson Teacher's Bible Commentary
king was situated in Jerusalem, the capital of the kingdom. Administration of kingdom affairs was carried out by designated officials who collected taxes, conscripted men into the army, and exercised administrative control over the affairs of the kingdom. Government construction projects as roads and buildings were carried out by designated officials who received their orders from Jerusalem. This administration from one man in Jerusalem began the rift that would eventually divide the nation of Israel into the northern and southern kingdoms. Because the control was centered in Judah alone, the northern tribes would eventually turn from such heavy control and taxation and make Jeroboam their king. 4:20-34 Judah and Israel: At the time of the writing of 1 Kings, the kingdom had already divided. Sea in multitude: This was the fulfillment of God's promise to Abraham (Gn 12:1-3; 22:17; 28:14). Making merry: This writer wants us to know that the result of the peace that prevailed throughout the land was the happiness of the people. One of the advantages of the military strength of Israel that began under David, and continued under Solomon, was the strength of a people who were able to dwell in happiness because their enemies had been defeated. This was certainly the climax of the Israelite kingdom. The extent of Solomon's kingdom was made possible by conquest over nations within the Palestine region, and the subjection of surrounding nations who were made to pay tribute. The River: The River Euphrates. Provisions for one day: The food for the king's court for a single day was about 340 bushels of fine flour and 155 bushels of meal. This amount of grain, plus the meat of the animals of verse 23, is in conjunction with what the people were also to provide for the Levites. Some have estimated that the size of the king's court could have been as many as 5,000 people. The tax burden of such a great number of people, therefore, was great. 4,000 stalls: The number 40,000 that is given here by some translations is possibly a scribal variant since the number is probably too large. The Hebrew number for 4,000 that is given in 2 Chronicles 9:25 would be correct. This would correspond with the 1,400 chariots of 10:26. He was wiser than all men: Since his wisdom came from God, we would assume that this statement was true. Though given limited wisdom in comparison to the wisdom of God, Solomon revealed through his writing of Proverbs, the Song of Solomon, Ecclesiastes, possibly Job and some of the Psalms, his great wisdom and knowledge that came to him from God. The extent of his wisdom was so great that his reputation for wisdom fascinated the nations of the Near East world. The reputation of his wisdom extended even into Africa where it stimulated the curiosity of a queen who made a trip just to see for herself (10:1-10).
tains" (2 Sm 7:2). Nathan, the prophet who stood before David, replied to David that he should do what was in his heart. However, in 2 Samuel 7 where the idea of the temple was first proposed by David, this response to David by Nathan was not a revelation from God, but Nathan's own statement. We would assume that Nathan himself was also wanting a building for God. The very night of the day that Nathan responded in approval of David concerning the building of a temple, God came to David with the question, "Would you build for Me a house in which to dwell?" (2 Sm 7:5). God then proceeded to chide David for his suggestion to build a physical structure for the ark. God rebuked, "For I have not dwelt in any house since the time that I brought up the children of Israel out of Egypt, even to this day. But I have walked in a tent and in a tabernacle" (2 Sm 7:6). For over 400 years the tabernacle was moved about among the tribes without God ever asking that any one tribe build for Him a permanent house in which to place the ark (2 Sm 7:7). If one tribe would have built a house for the ark, then that tribe would have laid claim to the ark. But this is exactly what David and Solomon were doing with their plans to build the temple in Jerusalem. At this time, Solomon intended to carry out the desire of David and Nathan. This was not the desire of God, though He accommodated their plans. But in accommodating the plan to build the temple, God knew that it would become an occasion for the division of the twelve tribes of Israel. It is in this context that Solomon here intends to carry out his own desire, though he plans to do such in the name of the Lord. This is a case, as in the choosing of a king to reign over Israel, where God allowed something to happen, though it was never in His original plans for the nation of Israel. He never intended that the leadership of Israel be centered around a king. He never intended that the government of Israel be centralized in one city. He never intended that the faith of Israel be centralized around a building in any one city of Israel. Nevertheless, men on earth chose to follow the desire of their hearts. We keep in mind that God used what men wanted to do in His name for His continued purpose with Israel to bring the Messiah into the world. It is in this historical context that God stated in 2 Chronicles 6:6, "Yet I have chosen Jerusalem, that My name may be there, and I have chosen David to be over My people Israel." David wanted to centralize government, so God chose Jerusalem. The people wanted a king on earth, so God anointed the rightful kings of Israel. Because it is stated that God chose Jerusalem and anointed the kings does not mean that either were in the original plan of God. God simply accommodated the desires of man. But in so accommodating the desires of man, God wanted us to understand the destiny to which the desires led His people (Rm 15:4; 1 Co 10:11). In the case of Israel, the desires led Israel away from God and into a divided kingdom. God allowed Israel to follow after their own desires, but in the end, He judged them because their desires led them away from Him and His word. 5:7-18 Hiram: This Phoenician king was known for being a conqueror during his kingship. Before the reign of Hiram, the cedars of Lebanon were the envy of surrounding nations. Hiram was joyous in response to Solomon's request for the
Chapter 5 SOLOMON'S BUILDING 5:1-6 I intend to build a house to the ... Lord: This is a significant statement in reference to the existence of the temple in Israel's history from this time forward to the destruction of Jerusalem in A.D. 70. David originally felt some guilt about building his own lavish house when he said, "See now, I dwell in a house of cedar, but the ark of God dwells within cur-
187 1 Kings 6,7 Dickson Teacher's Bible Commentary
trees because a close political relationship between his coastal kingdom and Solomon would allow trade routes through Israelite territory to the inland nations of the Near East. 20,000 measures: Since wheat did not grow in Hiram's territory, the payment of approximately 103,200 bushels of wheat was significant for the feeding of the people under Hiram's control. One "measure" (Heb., kor) equals about 5.16 bushels. Hiram's builders: These would be Canaanite builders since Hiram's kingdom consisted of those Canaanites whom Israel was supposed to drive out of the land of promise, but did not. The Canaanites were artisans in reference to building temples to their false gods, and here we see them building in cooperation with the people of God, a temple for the God of Israel. Not only was there a political and economic union between Solomon and Hiram, but also a union in labor and religious beliefs. Though Solomon at this time was faithful to the God of Israel, later in his life he would go after the gods of the nations around him. His life would be a tragedy of faith and would illustrate the spiritual tragedy of the nation of Israel in the years to come.
places these words of exhortation in the middle of the temple's construction for a specific reason. The reason was surely in view of the fact that God saw that the religious pride of Israel had shifted from the temple of God in heaven where God reigns, to a physical temple on earth where some assumed God would reside. As with the apostate thinking of the nations around Israel who housed their gods, many in Israel were surely thinking that they were going to house the God of heaven in a structure that measured 90 X 30 X 45 feet. They had forgotten the word of God concerning the purpose of the tabernacle, and now they only continued their forgetfulness in the building of the temple (See comments Hs 4:6). 6:14-38 The house: The temple was called "the house" (vss 2,16) or the "house of the Lord" (vs 1). There were three parts to the temple: the porch (vs 3), the temple (vs 17), and the inner sanctuary (vs 19). The inner sanctuary ("the oracle") was the most holy place or the holy of holies (Ex 26:33). The porch, or "vestibule," was outside the temple and faced east. This was the place of the two pillars, Jachin and Boaz (7:21). The inner sanctuary contained the altar of cedar that was overlaid with gold. In the inner sanctuary were also the cherubim and the ark of the covenant. The temple was constructed with the most elaborate materials that were available at the time and with the best workmanship of skilled laborers. The seven years of construction for such a small structure indicate that great detail went into the making of every part of the structure and its contents. In reference to the details of the structure, we have difficultly visualizing the final design. Because it was built with the help of Canaanites who were not Israelites, we can form some image of the final structure by comparing it to the contemporary Canaanite temples of the times. The remains of Canaanite temples at Megiddo, Shechem, Bethel, Diber and Ras Shamra give Bible students some indication of how the temple looked in its final construction. Solomon's temple was destroyed when Jerusalem fell in 586 B.C. The Babylonian conquerors destroyed the temple and carried away the remaining contents, for the original contents that Solomon placed in the temple were carried away by Shishak, the Pharaoh of Egypt. The remnant of Israel that returned from Babylonian captivity in 536 B.C. rebuilt the temple, but they mourned over the fact that it was not in the splendor of the original temple (Er 3:12). King Herod the Great built another temple in its place during his reign prior to the ministry of Jesus, but again it was not in the splendor of Solomon's temple. With the description that is given in 1 Kings 6 & 7 and Ezekiel 41, we must keep in mind that all artists' drawings of Solomon's temple are an amalgamation of concepts taken from the ruins of contemporary Canaanite temples that existed in Solomon's day.
Chapter 6 6:1-10 (2 Ch 3:1-14) Israel came out of the land of Egypt: The writer gives this date of 480 years in order to establish the time for the construction of the temple in reference to the exodus from Egypt (See 2 Ch 3:2). The tabernacle had been moved among the tribal territories for this number of years, thus proving that God's plan for the movement of the tabernacle worked. It was only when Israel started changing God's original plan that division, and eventually, destruction came upon Israel. Solomon reigned from 971 to 931 B.C. His reign is the only reign that can be relatively accurate in reference to the birth of Christ and our calendar today. The fourth year of his reign would be 967 B.C. According to the date given here, the date of the exodus from Egypt would be 1445 B.C., though some Bible students suggest a later date. Cubit: This was approximately 18 inches. According to this length, the temple would have been 90 feet long, 30 feet wide and 45 feet high. It was not built as a place for assembly, but a place in which to locate the ark of the covenant and the other articles of the tabernacle. He built: This phrase is used several times throughout this context. In the instructions and building of the tabernacle 480 years before, God gave all the instructions for the tabernacle's construction. It is significant here, therefore, to note that it was Solomon who was giving the instructions for the building of the temple. It was David's idea and Solomon's construction. The writer of Kings wants us to understand that the building of the temple was the idea of David and Solomon, not God. God was satisfied to allow His presence in Israel to be made known through the tabernacle, but men seek to identify the presence of God among them by building permanent structures. 6:11-13 Concerning this house that you are building: Solomon, not God, was building the temple. The exhortation of these words is not new revelation. However, it is significant that God came to Solomon with this exhortation in the midst of the building of the temple. At least the writer of the text
Chapter 7 7:1-12 Solomon's house was an apartment complex that housed many of those of the royal court. This may explain why it took thirteen years to build his house in comparison to the seven years to build the temple. A porch of pillars: From the throne of the porch, or judgment hall, judgments were made over cases that were brought to the king by the
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people. From the description of Solomon's house that is given in this context, it is difficult to determine the exact details of the house. The description is given in wording that could be understood only by someone who had actual visual reference to the original structure. The purpose of the description in this context was to remind the original readers of the splendor of the house of Solomon that was destroyed by the Babylonians in the destruction of Jerusalem in 586 B.C. Both in the description of the temple and the house of Solomon, we would assume that the writer wants the Israelites after the captivity to mourn over what their apostasy caused. It caused the destruction of these two great complexes of Solomonic construction. What was described in the context of 1 Kings 6 & 7 no longer existed because of Israel's apostasy from the word of God. 7:13-39 (2 Ch 3:15,17) The description of articles of the temple in this context indicates that the temple itself, and the palace of Solomon, were joined as one complex. Because of the loss of meaning of certain Hebrew words, what is described in this context is often difficult to understand. The biblical interpreter must not be frustrated with our impossibility to understand this description of the articles of the temple. We can be assured that the recipients of the writer's original autograph clearly understood what is herein described. We must also understand that after Solomon's death, Shishak, Pharaoh of Egypt, came and plundered the temple of all its gold. In other words, in only one generation all the ornate articles that are described in this context were taken to Egypt during the reign of Rehoboam, the son of Solomon. It seems that the writer wants us to understand the vanities of gold and silver and elaborate structures. Hiram: Because of his reputation as a skilled artisan, this man was hired by Solomon to perform the duties of making the articles described in this context. This Hiram, not the King Hiram of Tyre, was from the same city. He was the son of an Israelite woman who was from the tribe of Naphtali who had married a Canaanite. Jachin ... Boaz: There was symbolic significance to the names for these two pillars that were placed in front of the temple. "Jachin" probably signified that the temple would stand forever. "Boaz" signified that God gives the temple strength and endurance. Some have suggested that Jachin referred to God establishing the throne of the king forever and Boaz signified that in the strength of God the king would rejoice. In each of the signified meanings is the thought that the king stood between God and the people. If this understanding is correct, then the two pillars reaffirmed the monarchy of Israel. Unfortunately, the role of the king of Israel was never the original plan of God. One reason why God did not want a king over His people was that when a king went morally wrong, so did those over whom he ruled. And in the case of Solomon, he led the people into idolatrous worship of pagan gods. In reference to the sins of the northern kingdom that would come into existence during the days of Jeroboam, succeeding kings would follow in the idolatrous sins of Jeroboam. A molten sea: This was a great bowl 15 feet across at the top. Some have estimated that it contained approximately 10,000 gallons of water. Its purpose was to supply the water for the ceremonial cleansings (2 Ch 4:6). Ten stands of brass: These were smaller basins that
conveniently provided water for cleansing when the priest was away from the greater basin of water. Ten lavers: These were bowl-shaped portable basins that also contained water for washing. The many basins for water around the temple were for the priests who prepared the many sacrifices that were offered in reference to the temple service. The portable lavers could be wheeled to different locations in order to provide water for washing during and after the sacrifices. 7:40-51 (2 Ch 4:7,8,17-22; 5:1) Bright bronze: Some translations use "bronze," whereas some use the word "brass." Brass is a term that is used to refer to any copper alloy. Reference in this context is to burnished bronze. The Hebrew word is nehosheth. Discoveries of the material that was used have revealed that the material was an alloy of copper and tin. Between Succoth and Zarethan: These locations east of the Jordan have been discovered by archaeologists. Deposits of copper in great cauldrons have been traced back to the days of Solomon. These were the quarries where Solomon mined the great amount of copper that was needed for making the ornate structures and utensils for the temple. Gold: Within the temple were articles made of pure gold (2 Ch 4:7,8,19-22). Some of the gold and silver possibly came from the spoils that David had taken from kingdoms he conquered, which spoils he had dedicated to the Lord (2 Sm 8:9-12). Many Bible students have assumed that much of Solomon's gold came from places as far away as Africa. The treasures of the house of the Lord: It seems that the temple also functioned as a state treasury. One of the common purposes for temple structures in ancient times was to function as civic centers wherein was housed the treasury of the kingdom.
Chapter 8 DEDICATION OF THE TEMPLE 8:1-13 (2 Ch 5:2 – 6:2) Ark of the covenant: Until the building of the temple, the tabernacle was the location for the ark of the covenant. When the temple was completed, it was moved from the City of David to the permanent structure of the temple where it would stay until the temple was plundered by Shishak. Ethanim: As with the names Ziv and Bul (6:37,38), this was the name of the month that was used before the exile of the Jews in 586 B.C. After the exile, Ethanim would be called Tishri. To this day: This phrase indicates that 1 & 2 Kings were written before the Babylonian captivity in 586 B.C., for Jerusalem and the temple were destroyed by the Babylonians. Two tablets of stone: These were the tablets of stone on which God had written the ten commandments at Mt. Sinai. The tablets were representative, or given in remembrance, of the covenant that God made with Israel at Mt. Sinai. The structure of the ark housed the stone tablets. The glory of the Lord: The presence of the cloud in the temple, as in the tabernacle when it was completed, was God's sanction of the temple (See Ex 40:34-38). A house to dwell in: This, of course, is not literally true. The metaphorical meaning was that the temple was the indication of God's presence among the Israelites. Since they had forsaken God's original plan of maintaining the tabernacle and its movement among the tribal territories, God accommodated the temple, and thus manifest-
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ed His presence in the temple through the cloud. The omnipresent God of heaven is not confined to temples as Solomon later stated (vss 27-30). 8:14-21 (2 Ch 6:3-11) I chose no city out of all the tribes of Israel to build a house: If it had been God's plan originally to choose a city and build a temple in the territory of one of the tribes, then that tribe would have taken ownership of a visible symbol of God's presence. It was not in God's original plan, therefore, to centralize His presence in any tribal territory by the building of a permanent structure as the temple. Now it was in the heart of David my father to build a house: This statement answers the question as to why the temple came into existence in the history of Israel. Unto this time, God had "dwelt" in the tabernacle for 480 years. However, in the latter part of his reign, David, not God, wanted to build a permanent structure to house the ark of the covenant. Though God did not allow David to build the temple, David's dream was realized on this day when Solomon dedicated the temple that he had built for his father, David. The Lord has performed His word: God had promised David that He would set one upon His throne. Solomon here expressed his gratitude that he was set upon the throne of David in fulfillment of the promise that God had made to David. 8:22-30 (2 Ch 6:21-42) Verses 22-53 are a prayer of Solomon concerning the obedience of the people. When reading the content of this prayer, the Bible interpreter must keep in mind that these are the words of Solomon that were recorded by the Holy Spirit. They are not the words of the Holy Spirit speaking to Himself. We must understand that what Solomon says, therefore, is to be understood from his understanding of the desires of God, which understanding is not necessarily in all areas the true desires of God. There is no God like you: The tragedy of Solomon's reign and theology is that he began with the faith of David, but by the time of the end of his reign, he had gone after the gods of his many wives. Though we could assume that he never gave up his belief in the one God of heaven as stated in this prayer, we must honor the Scriptures when it later states that he paid homage to the gods of other nations. In one generation, therefore, he went from what is stated here to belief in other gods, which gods were only the imagination of the minds of men. You will not lack a man to sit on the throne of Israel: This was a promise to David, that from David only would God recognize one as a rightful king in Israel. This promise to David was fulfilled until the cessation of Israelite kings in 586 B.C. when Judah was taken into Babylonian captivity. When a remnant of Israel returned from captivity in 536 B.C., the Israelites reverted back to God's original theocratic plan that He alone be their king. The theocracy of God began when He established a covenant with Israel at Mt. Sinai after Israel came out of Egyptian captivity. The theocracy continued for approximately 400 years until the anointing of Saul. The monarchy continued from the time of Saul to the Babylonian captivity of 586 B.C., approximately 400 years. The theocracy was reestablished after the captivity and continued for approximately 400 years until the ascension of Jesus to the right hand of God. It is for this reason that many Bible students believe that the deliverance
from Egyptian captivity was actually in the 13th century B.C., not the 15th century, or 1,445. But will God indeed dwell on earth: Solomon certainly knew that God was not confined to this earth and a temple that was made with the hands of men (See comments At 17:22-31). Only those gods who are created in the imagination of men are confined to buildings. The omnipresent God of all things is not relegated to sanctuaries that are the creation of architects. It is the spirit of idolatry for one to feel the presence of God as he goes into a sanctuary wherein he feels a great sense of God. The error of such emotions is that the same person feels he is away from God when he is outside the sanctuary. When our minds create a sense of the presence of God in a particular location, then we have started down the idolatrous road that moves us to build idol temples in which to house our gods and religious experience. Believers must keep in mind that the spirit of idolatry is to create a religion that appeals to the sense perceptions of man. We create mechanical music to appeal to our sense of hearing. We create idols we can feel to appeal to our sense of feeling. We build elaborate buildings to appeal to our sense of sight and for the presence of our god we believe lives in our building. My name will be there: The name, or authority of God, was manifested through the existence of the tabernacle, and now at this time, Solomon prayed that the temple function in the same manner. The temple was to be the evidence of the authority of God among His people of Israel. The problem with this reasoning was that the nations around Israel maintained the same belief, that their temples were the evidence of the presence of their gods. 8:31-53 (2 Ch 6:22-39) The context of the prayer here is in reference to the warnings that God gave to Moses in Deuteronomy. If they did not remain faithful to the word of God, they would pay the price of famine, pestilence, plagues and exile. Within the early reign of Solomon's son, Rehoboam, Israel would pay the price in reference to all the gold and silver that was part of the temple. Shishak, Pharaoh of Egypt, would carry it away to Egypt. In this house: The condition that one be in the presence of the temple to swear an oath or repent could not be a condition for making binding oaths or bringing about personal repentance. The reason this could not be a condition for binding oaths was that the temple structure was a great distance away from most of the people of Israel. Therefore, one's personal presence at the temple was not stated as a law. We must conclude that Solomon was only seeking to exemplify the importance of the temple in making this statement. If they pray toward this place: We would not assume that this desire, which is mentioned four times in Solomon's prayer, is the desire of God. God does not prescribe any direction to which one must face when praying. These were the desires of Solomon, and thus could not be made a condition for answered prayer. God is omnipresent, and thus the answer to prayer is not conditioned on the posture of the individual during his prayer. When Mohammed initiated the faith of Islam, he took this concept of Solomon from these statements and made a legal code in Islam that in prayer all Muslims must pray while facing Mecca, not Jerusalem. In this context it seems that Solomon was urging the people to face Jerusalem
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David and Solomon, God put His stamp of approval on it, and thus the temple was consecrated with the presence of God (vs 3). But go and serve other gods and worship them: And this they did, being led by Solomon himself. Solomon was about twenty years into his reign when the temple was completed. He reigned forty years, and thus in the latter part of his reign after the completion of the temple and its dedication he was led astray after other gods by his foreign wives. Obey: This was the condition for the succession of Davidic kings who would follow after Solomon (See 8:24-26). The books of 1 & 2 Kings are a history of how the many of the kings of Israel led Israel astray after the sins of false gods. Will hiss: They would whistle in astonishment at the fall of Israel in reference to the grandeur of the temple. In fact, in the early years of Rehoboam's reign, the temple would be plundered of all its riches by Shishak, Pharaoh of Egypt. That in which they took pride would be plundered.
when they prayed in order to give honor and allegiance to the temple. He was requesting that the condition for answered prayer was based on the position of one's bowing toward Jerusalem when in prayer. This surely did not go well with those of the northern tribes, which later proved to be true. Hear in heaven Your dwelling place: The dwelling place of God is in a heavenly environment, not a specific physical location on earth as a building. A foreigner: Solomon's desire here was that the temple function as a center of reference for those who came from foreign countries. He was asking that the elaborate and lavish nature of the temple be an evidence of the presence of God to the alien. Unfortunately, the appeal of the temple did not accomplish this desire simply because the behavior of the people did not reflect obedience to the will of God. It was their ungodly behavior, not the temple, that eventually led to the blasphemy of the name of God. Wherever You will send them: This again is a reflection on what God warned Israel through Moses in reference to their obedience to the law of God. If they were disobedient, they would be taken into captivity. At this time in their history, the kingdoms of Assyria and Babylonia did not exist. But it would eventually be these kingdoms to which they would be taken in exile for their disobedience. There is no man that does not sin: See comments Rm 3:23; 1 Jn 1:10. 8:54-61 There has not failed one word of all His good promise: God had been true to His promises to Moses concerning the Israelites (See Gn 12:1-3). These promises had been fulfilled before this time, but Solomon wanted to remind the people that God had fulfilled His promises of the covenant. It was their responsibility to fulfill their responsibilities of the covenant by obedience to His will. Walk in all His ways: This was the condition of the covenant that was to be fulfilled by the people. That all the people of the earth may know: Israel's obedience to the commandments of God would be an evidence to the existence of God. Since their law came to them from God, their obedience to the law would manifest that it was not a law that had been invented after the desires of men. Idolatrous nations devised their own moral laws. Such laws are usually devised in order to satisfy the lusts of the flesh. However, Israel's law was God-given, and the proof that it was from God would be proved by the righteous nature of their lives. 8:62-66 (2 Ch 7:4-10) The elaborate dedication and sacrifice of animals was a renewal of Israel's commitment to God. In their consecration of the temple, they were making a commitment to be faithful to the will of God when they returned home. Entrance of Hamath: This was the northern region of Palestine between Mt. Hermon and Lebanon. River of Egypt: This was a small brook south of Gaza in the southern part of Palestine. Fourteen days: This would probably have been seven days in celebration of the feast of Dedication, plus another seven days in celebration of the feast of Tabernacles.
SOLOMON'S FAME 9:10-14 (2 Ch 8:1,2) Cabul: As payment for the cedar and cypress trees from Hiram, king of Tyre, Solomon gave Hiram twenty cities. However, the land around the cities was unproductive, and thus Hiram named the land "Cabul," which means "worthless" or "nothing." 2 Chronicles states that at a later time Solomon regained possession of these undeveloped cities. They were evidently given to Hiram as security until he was paid in gold. 9:15-22 (2 Ch 8:3-10) Forced labor: These were those whom Solomon had brought into bondage to build both the temple and many other cities. We could conclude that they were Canaanites who were supposed to have been utterly destroyed when Israel initially came in to possess the land of Palestine. Instead of destroying the Canaanites and their culture, they were subjected as servants to the Israelites. Millo: Some have interpreted this to be a fortification that was built on a platform or citadel. It is not clear what this was, though the same was built in Bethshemesh and Lachish. Cities: The cities that are listed here are not all the cities that were built by Solomon. It was a general practice that his officers were given cities over which they ruled and in which they were to maintain storage facilities for the wealth of the nation. Pharaoh: This was the last Pharaoh of the 21st Dynasty of Egyptian kings. Solomon took Pharaoh's daughter as one of his wives in order to establish political ties with Egypt. Storage cities: Since a great amount of provisions was to be continually supplied to the court of Solomon, storage cities were set up throughout the land in order that grain be available to supply the king's court throughout the year. Archaeologists have discovered some of these storage facilities in Bethshemesh and Lachish. Remains of the stables of Solomon have been discovered in Megiddo and Hazor. Their children who were left: The descendants of the original Canaanites, who were to have been annihilated by the army of Joshua, were in the land at this time. They were subjected to the Israelites as servants (See Ja 9:22-27). The Israelites maintained the positions of authority, and the Canaanite descendants were the servants in the land. 9:23-28 Pharaoh's daughter: Once the temple complex
Chapter 9 GOD'S COVENANT WITH SOLOMON 9:1-9 (2 Ch 7:11-22) All Solomon's desire which he was pleased to do: Though the temple was built after the desire of
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and the royal palace were completed, royalty moved in. Offerings: Once the temple was completed, Solomon no longer went to Gibeon to offer the three annual sacrifices of the feast of Unleavened Bread, feast of Weeks, and feast of Tabernacles (2 Ch 8:12-16). A fleet of ships: There is a brief mention in this context of a fleet of ships that was probably very substantial. The Phoenicians were very skilled in sea travel. Combined with the wealth of Solomon, we could assume that the influence of both Hiram and Solomon extended to regions far beyond the land of Palestine. The discovery of copper smelting furnaces as far south as the Gulf of Aqabah and Ezion Geber lead us to conclude that Solomon sourced metals from great distances. From Ezion Geber it is believed that Solomon set forth his ships on voyages to Ophir. It is not known exactly where Ophir was located, though some have suggested that it was as far south as the Somali coast in Africa.
tions that he had subjugated to the rule of Israel, the queen needed trade route privileges in order for her nation to trade with other nations. In her request to Solomon, therefore, we would assume that more than gifts were included.
SOLOMON'S TAX OF THE PEOPLE 10:14-20 Gold that came to Solomon: The tax that came to Solomon was enormous. The 666 talents of gold in modern value would have been several hundred million dollars every year. This amount was in conjunction with the taxes that came from the trade routes. Gold shields: There were two sizes of shields that were used by the royal bodyguards (14:27,28; 2 Ch 12:10). The larger shield, which protected the entire body, consumed 600 shekels of gold. The smaller shield was made with three minas of gold. House of the forest of Lebanon: This was a reference to the temple since it was constructed from the trees that came from Lebanon. Throne: The use of ivory indicates that Solomon's trade extended into Africa where elephants were hunted. Solomon's throne was elaborately decorated with royal symbols in gold and ivory. The beauty of the throne emphasized the authority of the king over the nation. 10:21-29 Silver: Since there was so much gold, there was little value in silver. Trading ships: Some translations have used the noun "Tarshish" to translate the Hebrew word here which actually means "refinery" or "smeltery." However, the term refers to the process of refining metals, not a geographical location (See 9:26-28). They were ships that carried refined metals, and thus, referred to as the trading ships that carried precious metals. Chariots and horsemen: See 4:26; 9:19. The accumulation of gold and horses by Solomon was a direct violation of God's instructions that were given in Deuteronomy 17:16,17. Thus Solomon's ignoring of the law indicated that during this period, the royalty had forgotten, or at least became ignorant of, the will of God in reference to the kings of Israel. Since the attention of the people had now turned from the leadership of the Levites to the material leadership of the king of Israel, the stage was set for the apostasy of Israel that would soon follow in their history. Instead of people looking to the Levites for decisions and directions from God by the Urim and Thummim in the priest's ephod, they were looking to the king. At this time in the history of Israel, the leadership of the monarchy had overshadowed any theocratic leadership by God. Made silver ... common: Silver was used so much in Jerusalem that it was as common as wood. And thus, the people outside Jerusalem went to Jerusalem as did the queen of Sheba. They were infatuated with the elaborate materials that were used in the building of the temple and royal palace. The greatness of Israel, therefore, turned from their godly behavior to material wealth. Instead of manifesting the greatness of God through their godly behavior, they sought to manifest God to the nations by their enormous wealth. Jerusalem became a tourist spectacle that was paraded before the world. The Israelites toured people through the structures of their elaborate buildings and took pride in their enormous wealth. Their pride in the physical revealed the misguided focus of their hearts. We must not
Chapter 10 VISIT BY A QUEEN 10:1-10 (2 Ch 9:1-12) Queen of Sheba: The name "Sheba" probably refers to an area of southern Arabia, though some believe reference here was to regions as far south as southern Egypt or northern Ethiopia. Heard of the fame: The wealth and wisdom of Solomon was so great that his reputation was spread throughout the Near East. The report seemed too great to be true, and thus out of curiosity, the queen of Sheba made this trip to confirm what she had heard. The half was not told: The queen of Sheba discovered that the reports concerning Solomon's wealth and wisdom were not exaggerated. She was overwhelmed. The Holy Spirit had this record of Solomon's wisdom recorded to emphasize the fact that God blessed Solomon with the understanding that he requested in prayer at the beginning of his reign. He did not ask for wealth and fame. The wealth came only as he exercised his God-given wisdom, and thus God is given credit for his great wealth. Israel reached its greatest economic power and international influence at this time in history. From this time forward, however, the nation morally and economically declined to the point of being led away into captivity. When Jesus came into the world, Palestine was occupied by the Romans and the Israelites were subservient to their control. However, we must keep in mind that God used Israel's sin as a nation to take them from glory to gloom in order to humble them in preparation to receive His Son (See Gl 4:4). We must also keep in mind that God brought them to the greatness of Solomon's wealth and fame in order that in the future after their apostasy and captivity they would have something that would remind them from where they had fallen. Blessed be the Lord your God: The queen rightly concluded that Israel's greatness had come from God. In the future after the Israelites had fallen because of their sin, their remembrance of the glory days of Solomon would always be an encouragement that they repent in order to receive again the blessings that came from God. 10:11-13 All her desire: Not only did the queen of Sheba bless Solomon with gifts of precious stones, metals and spices, Solomon also gave gifts to her. He gave all that she asked. Since Solomon at this time had control of the surrounding na-
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miss what the Holy Spirit is here telling us in these words. Israel's focus at this time in their history had turned from calling the world unto God through their obedience to His word, to being tour guides to the wealth of the nation. In order to maintain such an appearance in his own life, Solomon politically sustained his influence by catering to the foreign gods of his wives whom he had married for the purpose of maintaining his agreements with foreign nations and taxes from trade. Exceeded all the kings of the earth: This statement should be understood in the historical context of the ones to whom 1 Kings was originally written. Thus Solomon's wealth exceeded the wealth of all the kings that were known at the time Solomon lived. Reference, therefore, would be to the kings of the Near East, or kingdoms that were known by the Israelites at this time in their history. The writer wants us to understand that the great wealth of Solomon did not stop the apostasy that began with him and continued throughout Israel's history.
tribe: Throughout the Kings and Chronicles, as well as the prophets, a very important interpretation is connected to the phrase, "one tribe" in reference to Judah. When reading this term, or simply, "Judah," the Bible interpreter must always assume that the tribe of Benjamin is included in the southern kingdom of Judah. This interpretation is explained in 12:21 where the writer stated, "all the house of Judah, with the tribe of Benjamin." The northern kingdom of Israel consisted of ten tribes and the southern kingdom consisted of the tribes of Judah and Benjamin, with part of the tribe of Simeon. For David my servant's sake: In order that the legacy of David continue, Solomon's son would reign over Judah and Benjamin. 11:14-22 God used the rebellious nature of other tribes in order to carry out His plan to take ten tribes away from the reign of Rehoboam, the son of Solomon. Hadad: Edom had, under the reign of David, been subdued by Joab who led David's army (2 Sm 8:13,14). However, during that siege by Joab, the young man Hadad fled to Egypt. According to verse 14, we must conclude that God had a hand in Hadad's return to Edom and his mustering of the Edomites against Solomon. 11:23-25 Rezon: Rezon had established himself in the far northern region of Palestine. It seems that he had organized a marauding group of bandits who continually harassed the Israelites who had also settled in the northern region of Palestine. Under the leadership of Rezon, Israel eventually lost control of the Syrian territory. 11:26-40 Jeroboam: In Israelite history from this point on, the influence of Jeroboam played a significant role. His legacy of idolatry eventually led to the captivity of the northern kingdom by the Assyrians in 722/21 B.C. The prophet Ahijah: Jeroboam's rise was through the work of God. While young, and as a very capable leader, Jeroboam found favor in the sight of Solomon. He oversaw all the forced labor of Solomon's kingdom. Lifted up his hand against the king: It seems that Jeroboam became somewhat arrogant when Ahijah informed him that he would reign over the northern ten tribes of Israel. He thus acted too soon to fulfill the prophecy and did not wait until the death of Solomon. The result was that he lost his favor in the sight of Solomon, and thus had to flee to Egypt. Ten pieces: The fact that ten tribes would be assigned to Jeroboam, indicates that by this time in the history of Israel, the people felt the burden of the tremendous taxes that were levied by Solomon to maintain the glory of his kingdom reign. We must also conclude that the northern tribes felt slighted by the centralization of government in Jerusalem and the locating of the ark of God in the temple in Jerusalem. The rebellion would be from the vast majority of the nation. Only two tribes would remain with Rehoboam, Judah and Benjamin. They have forsaken Me: The primary reason why Israel was divided, and eventually was taken into captivity, was because they followed after the example of Solomon in his idolatry, and not after David in keeping the commandments of the Lord. A light always before Me: The righteous influence by which David manifested the heart of God to Israel made it possible that the seedline promise that was made to David would bring about the promise that was given to Abraham (Gn
Chapter 11 SOLOMON'S APOSTASY & DEATH 11:1-8 The apostasy of Solomon reaffirms the fact that one's knowledge of God is not a guarantee that one will remain faithful to God. The legacy of his life also reminds us that the influence of an unconverted wife can lead one into compromises that eventually lead one away from God. The focus of Solomon on maintaining the wealth of the kingdom of Israel assuredly drove him to focus on respecting the gods of the nations from which his wealth came through trade agreements. The price he paid for having many foreign wives was his total loyalty to God. His polygamist marriages to these wives were not only contrary to the will of God, they influenced him to believe in other gods (Dt 17:17). His heart was not loyal to the Lord: Contrary to David, who never lost total focus on the one true and living God, Solomon conformed to the gods who had been created after the imagination of men, and to whom his wives paid allegiance. He turned from recognizing God as the one from whom all his blessings came. He turned to taking glory in his own skillful leadership to amass such great wealth through marriages and political maneuvers. His heart was not loyal to God in the sense that he added to his belief in God the gods of the foreign wives that he had married. 11:9-13 The Lord was angry with Solomon: We should have expected this. He violated too many principles of the law of God to remain faithful throughout his life. His punishment for his apostasy was not immediate. It would come through the termination of the united kingdom of Israel. Ten tribes would be removed from the kingdom of his son, Rehoboam. God allowed him to live the remainder of his life with the knowledge that his unwise actions would cause the division of the nation of Israel. We must keep in mind, therefore, that it was Solomon who set Israel on the path to captivity. He started the apostasy to idol religion and the kings of Israel after him simply followed his example. One of the reasons for the division of the tribes was because of his idolatrous practices that he introduced into Israel. Both the northern and southern kingdoms were eventually taken into captivity because they followed the idolatrous example of Solomon. One
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12:1-3). The house of David had to continue throughout the history of Israel, for from his seed would eventually come the Messiah into the world (Compare 15:4; 2 Kg 8:19; 2 Ch 21:7 with 2 Sm 21:17). God had promised David that his house would stand forever (2 Sm 7:16). In this prophecy was the redeeming Son of David, the Christ. Though the house of David would be affected with Babylonian captivity, a remnant would return in order to carry on the seedline promise that was made to Abraham, and narrowed to the descendants of David. Build you a sure house as I did for David: This must be understood in the context of God's use of the nation of Israel to bring the Messiah into the world. The northern tribes would continue to exist until the time when their separation from Judah and Benjamin was fulfilled. The purpose for their separation was fulfilled when God called the remnant of Israel out of Babylonian captivity. A remnant of all twelve tribes returned to Israel after the Babylonian captivity, which took place with the return of the initial captives in 536 B.C. By the time the Son of God was born into Israel, representatives of all twelve tribes of Israel were in Palestine for the fulfillment of all God's promises concerning the coming of the Redeemer of Israel (See comments Gl 4:4). 11:41-43 The inspired writer does not give us any information concerning the death of Solomon who had devoted himself to building a financial empire out of Israel. It is simply stated that he died and that he had reigned 40 years. Some have suggested that he repented in his old age from his idolatrous behavior. When reading his proverbs and wisdom literature, this could have been so. However, the legacy of following after the idolatry of his wives set a behavioral pattern that stayed with Israel until the days of Israel's captivity in 586 B.C. There is no indication in 1 Kings that Solomon repented of his idolatrous apostasy. Nevertheless, God used him as an inspired writer to compose the wisdom literature that we have in the Bible. Inspiration by the Holy Spirit did not mean that the Holy Spirit took control of the moral behavior of the one He inspired (See Gl 2:11-16) Rehoboam his son reigned: This reign over the united Israel was short-lived. He followed in the harshness of his father, and thus set the stage for the division of the nation of Israel which came shortly after he assumed the throne in Jerusalem.
ing, knowing that he had been designated by Ahijah the prophet to reign over the northern ten tribes. He thus appeared with Israel at the meeting with a known agenda. Grievous service: During the last years of Solomon's reign, it is evident that the people lived under the burden of Solomon's overbearing taxation. The northern tribes had a valid complaint since most of the tax money was gathered from the northern tribes but was spent primarily in Judah and Jerusalem, not the northern territories. 12:6-15 The old men: These were men who stood before Solomon. In view of the complaint of the people, it is evident that their wishes were not heard when Solomon was still alive. Solomon seemingly ruled with an autocratic attitude, refusing also to listen to the counsel of "old men" who stood before him. The young men: These men had a tyrannical attitude toward the people. They were those who were spoiled by the lavish living of the king's court, and thus did not want to give up their life-style. As is common with autocratic leaders, they lived in their own world that was out of touch with the common people over whom they assumed dictatorial control. Rehoboam's decision was to rule autocratically after his father in order to maintain his kingly life-style. In order to do this he had to oppress the people with more taxation. This one selfish decision brought to the surface all the divisive tension that had built up between the tribes for many years. It was the final divisive act that separated the nation. The legacy of Rehoboam was that he was more concerned over his own well being than the people over whom he ruled. 12:16-20 What portion have we in David: If they were to be burdened with greater taxation that would go only to the house of David in Jerusalem, then the northern tribes felt that they could not be loyal to any descendant of David as king over them. As a result, Rehoboam's reign was reduced to the tribes of Judah and Benjamin. Adoram: In an effort to restore his reign over the northern tribes, Rehoboam sent Adoram to the north in order to bring into subjection the forced labor that lived there. But he was stoned, and thus the northern tribes sealed their rebellion and separation from Judah and Rehoboam. Israel rebelled ... to this day: At the time of the writing of 1 & 2 Kings, the kingdom was still divided, but had not yet experienced the Assyrian captivity of 722/21 B.C. 12:21-24 Judah ... Benjamin: When the term "Judah" is used hereafter in Jewish history, one must always include the tribe of Benjamin that was assimilated into Judah. Since the territory of Simeon was divided between the north and south, much of the tribe of Simeon was also assimilated into Judah. In the writing of the prophets, the term "Judah" referred to the southern kingdom and the term "Israel" referred to the northern ten tribes. The word of God came to Shemaiah: This word that came from God was that Rehoboam give up his plans to subjugate the northern tribes. The division of the tribes was the work of God, and thus Rehoboam was assured through Shemaiah that his plans would fail if he sought to reunite Israel against the will of God. Remnant: These were those of the northern tribes who were living in the south at the time of the division of Israel. Not everyone in the north rebelled against God.
Division Of Israel
(12:1 – 16:34) Outline: (1) Rehoboam's folly and Israel's revolt (12:1-24), (2) Jeroboam's northern leadership (12:25 – 14:20), (3) Rehoboam's reign and death (14:21-31), (4) The house of David in Jerusalem (15:1-24), (5) Rule of Nadab (15:25-32), (6) Reign of Baasha (15:33 – 16:7), (7) Rule of Elah (16:8-14), (8) Insurrection of Zimri (16:15-20), (9) Reign of Omri (16:21-28), (10) Reign of Ahab (16:29-34)
Chapter 12 REHOBOAM'S FOLLY & ISRAEL'S REVOLT 12:1-5 It seems that Rehoboam went to Shechem north of Jerusalem in order to accommodate those of the north who came down for this very crucial meeting. Jeroboam, who had been in Egypt, had possibly laid the ground work for the meet-
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JEROBOAM'S NORTHERN LEADERSHIP 12:25-33 Shechem: This was Jeroboam's capital during his reign, though the capital was later moved to Tirzah (14:17). At the time he established Shechem as his initial capital, he added to the buildings that already existed, for the city existed long before Jeroboam (12:1; Ja 24:1). Omri later reaffirmed Samaria as the capital of the northern kingdom (16:24). Penuel: Jeroboam also fortified this city that existed long before his time (Gn 32:24-32; Jg 8:8,9,17). If this people go up to do sacrifice in the house of the Lord at Jerusalem: Something very significant happened at this time in reference to Israel violating a fundamental plan of God to keep Israel as a united nation throughout their history. The tabernacle was to be used as the center for their burnt offerings throughout their history. For this reason God gave them detailed instructions in the Pentateuch as to how they were to continually repair or rebuild the tabernacle throughout their history until the Messiah came. However, they failed to do this, and thus the center of sacrifices was claimed by various tribes as the tabernacle remained too long in any one territory. God never intended that Israel centralize the place where they would go to offer the burnt offerings, and thus no tribe would ever be too far away every year (See comments Dt 12). But when Jerusalem was made the capital, and the temple was built to centralize sacrifices in Jerusalem, then the foundation was laid for the division of the nation. Building the temple in Jerusalem consigned the northern tribes to being continually too far away to go and offer their burnt offerings before the Lord. At the time of the division, centralization of the sacrifices had been going on since the completion of the temple. The northern tribes were consigned to being too far away to bring their families for the burnt offering. The resentment of the north toward the south grew, and the foundation was laid for division. Jeroboam simply took advantage of this situation. It is too far for you to go up to Jerusalem: And it was. For this reason Jeroboam went too far from the law of God by building an altar in Dan (or, Laish - Jg 18:24-31) and another in Bethel (or, Luz - Gn 28:10-21; 35:5-15). He thus kept the people away from Jerusalem and away from the ark of the covenant that was permanently located in the temple. He simply accommodated the northern tribes in the fact that it was too far for them to go on an annual basis to offer their burnt offerings before the Lord in Jerusalem. The centralization of government around a king, and the administration of government in one capital where their faith was also centralized, eventually bore the fruit of division among the tribes of Israel. We could blame the division of the kingdom on the harshness of Rehoboam. However, the division had already started to take place years before when Israel rejected God in order to have a king on earth. The kings on earth eventually centralized the administration of the nation's affairs around a single capital where they built a temple after the nations around them. The division was inevitable. God saw their future, and thus worked to use what the people caused to His own advantage. Jeroboam ordained: Jeroboam established many religious practices that were after his own design. He restructured the religious beliefs of the people, who at this time, were ignorant
of the word of God, for they had no copies of the law by which to direct their lives (See Hs 4:6). He thus made the people sin by offering them the opportunity to satisfy their religious desires according to his desires to maintain the loyalty of the people. What Jeroboam established as religious behavior was continued throughout the remainder of the history of the northern kingdom. The kings that followed him thus sinned by carrying on the tradition of his apostasy. Feast: Reference here was to a change in the time for celebrating the feast of Tabernacles. These were times of change, but it was change away from the will of God.
Chapter 13 13:1-10 A man of God: God did not speak directly to the king. He spoke through His prophets, and in this case as others, we would assume that the man of God was a Levite. Since the judgment that was coming from God on the house of Jeroboam was severe, a special messenger from God was sent to bear the message to the king. Against the altar: Jeroboam had gone beyond what God sanctioned when He gave him kingship over the northern ten tribes of Israel. In the division, God simply wanted to relieve Israel of the great financial burden that the house of Solomon had placed on the people. But Jeroboam took the move as justification to change the law of God. He thus built two more centers for sacrifices, one in Bethel and the other in Dan. Josiah: This was indeed a prophecy, not a prediction. The person's name is given, which when he came would leave no doubt that God was working through Josiah to bring down the apostasy of Israel (See 2 Kg 23:17,18). I will give you a reward: This prophet was not going to sell out for a salary. Though not recorded, he had been given strict instructions by God not to receive pay for his work as a prophet on this occasion. If he received pay from the one, or ones, to whom he was to give a message of judgment from God, then he would have been tempted to change the message. Those preachers who are supported by a local group of God's people are always tempted to preach that which they believe the people want to hear (See comments 2 Tm 4:3). One often loses his freedom to teach what must be said from the word of God when he is supported by those who listen to his lessons (See comments 1 Co 9:19-23). 13:11-19 An old prophet in Bethel: This may have been a prophet who went along with the apostasy of Jeroboam, being paid by Jeroboam to lead others into the apostasy. His lie may thus have been an effort to discredit the message of the man of God. However, because the text describes the prophet as old, it may have been that he was too old to resist the apostasy of Jeroboam, since Jeroboam recruited the lowest of the people to be his prophets (vs 32). In this case, the old prophet may have lied in desperation just to have the man of God in his presence for encouragement. Unfortunately, his lie cost the life of a fearless man of God who came out of Judah to condemn the apostasy of Jeroboam. 13:20-32 One lesson is very clear in this example. Though the man of God was innocent in believing the lie of the old prophet, he had to pay the price for his disobedience. He should have perceived that the old prophet was lying, for the
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lie was contrary to what God had already clearly said to him, that he not tarry in Bethel, but immediately return to his home. For a moment he forgot the instructions of God, and thus paid with his life. The lion standing by the carcass: This action on the part of the lion was proof that God was working in this situation. Normally, the lion would have eaten the carcass. But instead of eating the carcass, the lion was standing on guard that the carcass not be eaten by any other animal. The lion was under the control of God. 13:33,34 In order to propagate his religious beliefs and behavior, Jeroboam hired those who would preach his message. The lowest of the people who were looking for a job, sold themselves out to one who used the religious inclinations of the people to maintain his own political position. Those who were hired likewise used the religious inclinations of the people to get a job. Governments that put preachers on the payroll have doomed the faiths of the people of the nation to apostasy. There must always be a separation between church and state, lest the state, as did Jeroboam, use religion to lead the people against the will of God.
would go to the grave in a dignified manner. Upon their death, they would be eaten by animals and birds. Scatter them beyond the River: This was a clear prophecy of the Assyrian captivity that took place in 722/21 B.C. Assyria conquered the northern kingdom and took the ten tribes into captivity beyond the Euphrates River. Jeroboam ... made Israel sin: Herein is the power of example that is in the hand of the leaders of nations. Each individual citizen is responsible for his own sin. Nevertheless, the leadership of a nation sets and maintains the social environment for the people to follow. The people of a nation will not rise above the spiritual example of their leaders. Remnants will remain faithful, but the majority will succumb to the evil influence of the national leaders. National leaders make their people sin when they lead a life of sin. The legacy of Jeroboam was contrary to the commandments of God. He ruined a nation because of his own sinful leadership. He maintained his rebellion against the commandments of God by hiring a clergy who would preach his message to the people. Book of the chronicles of the kings: Throughout 1 & 2 Kings reference is made to this uninspired record of the kings of Israel. The writer had access to this book when writing the inspired record of 1 & 2 Kings. The books of 1 & 2 Kings are written with focus on the history of Israel, whereas the books of 1 & 2 Chronicles are written to focus on the history of the southern kingdom. In both accounts of inspired history, reference is made to the book of the chronicles of the kings of Israel.
Chapter 14 14:1-20 Go to ... Ahijah: When times got tough, Jeroboam knew where there was a true prophet of God. Shiloh: This may have been a city in which prophets lived at the time (See 2 Kg 2). Take with you seven loaves: When one went to a prophet, he was to take food that would be given to the prophet. Not only was this the will of God, but a way of showing respect for the prophet. Those who bring no sustenance to the men of God have no consideration or respect for those who have given their lives to teach the word of God (See comments 1 Co 9:1-14). Ahijah could not see: Because Ahijah immediately addressed the wife of Jeroboam as his wife, Ahijah was confirmed by miracle that he was a prophet of God. This confirmation assumed that she should accept every word he said. And the word was not good. The child would die as soon as she stepped foot in the city upon her return. It may have been that she did not fully believe the message of Ahijah, for she did return to the city. If she had believed every word, then as the mother of the child, she surely would never have returned to the city. Nevertheless, her love for the child outweighed her belief in what the prophet said. Cast Me behind your back: For political reasons, Jeroboam assumed the religious leadership of the people. He did this by building the altars for sacrifice in Bethel and Dan, and by hiring a clergy to maintain his apostate religion. Thus in order to maintain his political position, he had to lead the people away from devotion to the commandments of God. He did this by hiring those who would speak his message. As long as there are those who will preach for a salary, there will always be those for hire who will propagate the message of those who pay them. Take away the remnant of the house of Jeroboam: Abijah, the son of Jeroboam would die, and thus the kingship lineage of Jeroboam would cease. God would eventually raise up one who would cut off the house of Jeroboam from being kings. The curse of Jeroboam's house went beyond the death of Abijah. Other than Abijah, none of Jeroboam's descendants
REHOBOAM'S REIGN & DEATH 14:21-24 (2 Ch 11:5 – 12:8) Rehoboam reigned in Judah from 931 to 913 B.C. The account of Rehoboam's reign is given in greater detail in 2 Chronicles. One important fact that is given in Chronicles was that there was a great flight of priests to the south away from the northern apostasy of Jeroboam that happened at this time. Many Levites in the north did not go along with the apostasy of Jeroboam. They subsequently came to Judah, possibly in flight from the apostate false priests that Jeroboam set up to maintain his hijacking of the faith of Israel. There was also war between Israel and Judah throughout the reigns of Jeroboam and Rehoboam, which at one time almost led to the destruction of Jerusalem. But because the leaders of the south repented, Jerusalem was spared. Judah did evil: As with Jeroboam in the northern kingdom, so did Rehoboam in the south. Not only did the northern tribes build altars to gods they had created after their own imagination, so also did the southern tribes of Judah and Benjamin. Above all that their fathers had done: This statement in reference to the people of Israel indicates the progression of apostasy. Though there were occasional restorations throughout their history, the society as a whole continued on a downward spiral to the point that the people became polytheistic, and in some cases, possibly agnostic in reference to the existence of God. Sodomites in the land: The Bible student must keep in mind that from the time of the reign of Solomon until the captivities of Assyria and Babylonia, all the tribes of Israel were in apostasy. The religious influence of the peoples that were originally to be eradicated from the land of promise
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had by the time of Solomon exerted great social influence on the beliefs of the Israelites. The influence was extensive that the social and religious environment of Israel had to a treat extent turned away from God by the time of Solomon. This state of progressive apostasy continued until the captivities of both the northern and southern kingdoms of Israel. There would be brief times of restoration during the days of kings as Josiah and Hezekiah, but generally, the apostasy could not be stopped. The exile of all Israel was inevitable. 14:25-31 Shishak king of Egypt: This would be Sheshonk who reigned in Egypt from 945-924 B.C. It is archaeologically significant that he left in Egypt an account of his raid into Palestine on the wall of the Karnak Temple in Luxor, Egypt. While Jeroboam was a fugitive in Egypt during the reign of Shishak, he evidently told the king of Egypt of the vast amounts of gold in the temple of Jerusalem. When Israel divided, war broke out between the northern and southern kingdoms of Israel (Compare 2 Ch 12:7,8). Judah was left vulnerable for an easy assault by the Egyptians. He took away the treasures of the house of the Lord: This answers the question as to what happened to all the gold of the temple (See 10:16,17). The irony of history in this case is intriguing. All the riches that Solomon accumulated in Jerusalem to secure the future of Israel, were taken away within one generation, and before the death of his son, Rehoboam. We would assume that Shishak stripped the royal palace and the temple of every article of gold, and possibly the ark of the covenant. It was a time for payback. When Israel left Egypt about 500 years before in their flight from the bondage of captivity, they plundered the wealth of Egypt. Some of the gold that was taken at that time surely made its way back to Egypt in this plundering of Judah by Shishak. Because Israel cried out in captivity for deliverance from Egyptian captivity 500 years before this event, they were blessed with the riches of Egypt. Because they fell into apostasy from God under the reign of Rehoboam, God gave the gold back to Egypt. The Lord gives and the Lord takes away. We thus keep in mind that with the raid of Shishak all the wealth of the southern kingdom that was accumulated by Solomon was gone within five years of his death. Solomon confirmed that which he preached, "Vanity of vanities, all is vanity" (Ec 1:2).
another, fellow Israelite against fellow Israelite. By this time in their history, therefore, the Israelites had evidently lost their historical identity as the united Israel of God. Their social and economic adherence to the gods of the nations around them brought them to a time in their history that they had no allegiance to one another as fellow Israelites. 15:9-15 (2 Ch 14:1 – 16:14) Asa: He reigned from 911870 B.C. Right in the eyes of the Lord: Asa was given a long reign by the Lord because of his obedience to the Lord in rejecting idolatry in Judah. However, because of his political insecurity, he made an unwise alliance with Syria (2 Ch 16:7-12). The extent of his religious reforms was revealed in the fact that he removed from high political office his mother who had the gall of making an image to the Canaanite goddess Asherah and placing it in the Kidron Valley near Jerusalem. 15:16-22 War: The division between Judah and Israel was sealed when war prevailed (See 2 Ch 16:1-6). Animosity between the two nations would not allow them to be one nation under God. Only God, who worked through their captivities, could bring them together again. Ben-hadad: He was the son of Hezion, or Rezon, who was an adversary of Solomon (11:23-25). This would be Ben-hadad I, whereas the Ben-hadad who lived during the time of Elijah and Elisha was Benhadad II, though some Bible interpreters make a strong case that there was only one Ben-hadad. Ramah: It is probable that Baasha, the northern king, built this city north of Jerusalem in order to form a blockade to any trade that might go between Judah and the countries of the north. A league between me and you: In order to break the league between Baasha and Syria, Asa sacrificed the remainder of the riches of the temple in order to establish an alliance with Ben-hadad of Syria. Benhadad accepted the payment and then broke his alliance with Israel. He not only broke his alliance with Israel, he led his armies against Israel in 879 B.C. This turned the attention of Baasha toward defending his northern borders, and thus Judah was given relief from the aggression of her northern brothers. When this happened, Asa tore down Ramah and used the materials to construct other cities. The actions of Asa in making alliances with foreign powers established a foreign policy that was contrary to the will of God. Instead of trusting in God for leadership and protection, the Israelites placed their trust in foreign powers. Beginning with this alliance, the northern and southern kingdoms of Israel began a succession of political alliances with foreign nations that continued throughout their history.
Chapter 15 THE HOUSE OF DAVID IN JERUSALEM 15:1-8 (2 Ch 13:1-22) Abijam: He reigned from 913-911 B.C. This is the older form of the name for Abijah that occurs in 2 Chronicles. Abijam continued the idolatry of Rehoboam. Since the people were satisfied with religious behavior that they invented after their own desires, Abijam simply went along with the wishes of the people. He was not a religious reformer, but only a king who sought to please the wishes of the people. A lamp in Jerusalem: For the sake of David, the son of Abijam was given the right by God to continue the kingship heritage of Abijam as king in Jerusalem. There was war: That which left both the northern and southern kingdoms vulnerable to outside attack was that which prevailed throughout the early division of Israel. They continued in war with one
RULE OF NADAB 15:23-32 Asa's reign extended beyond the reign of Nadab, the king of the northern kingdom. In the record here, the writer of Kings goes back to give a brief record of Nadab's reign and a history of the northern kingdom. In the history, Nadad continued in the sins of his father, Jeroboam. This legacy would be common with the kings of the north. Nadab's short reign from 910-909 B.C. was filled with the continuation of the ways of his father. By this time in the history of the northern kingdom of Israel, idolatry was a part of the culture of the Israelites. The kings were credited with leading the people
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into idolatry, but the fact was that the kings conformed to the wishes of the people. Nevertheless, because the kings could have turned the people from their idolatry by taking a strong stand against idolatry, they were held accountable for the idolatrous state of the people. Leaders who lead must go against the wishes of the people if the people persist in sin. He killed all the house of Jeroboam: This was the fulfillment of the prophecy of 14:10, and thus the termination of the house of Jeroboam as kings in Israel.
Israel had developed to the point of being void of any concept that God ruled through anointed kings. For his sins: Zimri did not have the support of the people. When Omri defeated Zimri's weak army of men at Tirzah, he committed suicide by burning himself to death when he set the king's house alight.
REIGN OF OMRI 16:21-28 Omri, who reigned from 885-874 B.C., consolidated the kingship of the northern kingdom after a period of turmoil among evil kings. He was one of the most internationally influential kings of Israel. In archaeological discoveries of the records of Shalmaneser III and Sargon II, kings of Assyria, mention is made of the kings of Israel to be of the "house of Omri." At the time Omri became king, the northern kingdom was divided between those who gave allegiance to Tibni and those who followed Omri. Omri prevailed in the conflict, and thus brought some stability to the kingdom. Omri subsequently moved the capital of Israel from Tirzah to Samaria. By doing this He established Samaria as the center of government and faith in the northern kingdom. By their idols: Total dedication to God cannot exist in a society that has given itself over to idolatry. Idolatry is the desire of men to follow after their own imaginations in reference to religion. One first desires to follow after his own behavior, which desire is then sanctioned by the creation of a god in one's mind that condones the behavior. The idolater, therefore, takes his focus off God and places it on himself as the authority of his religious beliefs and behavior. Israel went into apostasy because the majority of the people sought to determine their own behavior. They thus chose leadership that would sanction their own evil practices.
REIGN OF BAASHA 15:33,34 Baasha reigned from 909-886 B.C. Though his reign showed promise at the beginning, he too conformed to the wishes of the people by condoning their idolatrous worship.
Chapter 16 16:1-7 Prince: God addressed Baasha as a "prince," not a king. A prince was not the final authority in any kingdom. Because God had worked to bring Baasha to the throne, God was the final authority. And because Baasha led the people to follow after the imagination of their own minds (idolatry), he was to be removed from the throne. Baasha's house would suffer the same fate as Jeroboam's house because he did not turn the people to God away from idolatry.
RULE OF ELAH 16:8-14 Drinking himself drunk: The Bible interpreter must keep in mind that the leadership of Israel during these years was morally corrupt. There was no true spiritual leadership in Israel since the days of David. For this reason, one must not be misled into thinking that God condoned behavior as that which was here manifested in the life of Elah and Zimri. Israel was a morally degraded society that continued to exist throughout these years only because of a remnant of righteous people within the society who had not bowed themselves to idolatrous gods. The Kings and Chronicles only give us the historical picture of the morally corrupt leadership of Israel after David, not an account of the righteous few who remained faithful to God. We must keep in mind that God sustained the corrupt leaders of Israel at this time in history only for the purpose of maintaining a government under which a small morally righteous remnant could live by faith in God and in hope of the Messiah to come (See 19:18). According to the word of God: God foreknew the end of those who chose to live degraded lives. He knew the whirlwind one would reap if he sowed to the wind. Because God foreknows does not mean that He predestines to happen that which He foreknows.
REIGN OF AHAB 16:29-34 Ahab: From 874 to 853 B.C., Ahab's reign in the northern kingdom exemplified the evil by which the kings socially functioned in reference to the people. The previous records of the kings to this point in the history of the north focused on their political struggles among themselves. With the reign of Ahab, the inspired writer wants us to understand how evil the kings were in their relationship with the people over whom they reigned. It was during this time also that those who worshiped Baal were about to dismiss any worship of God from the societies of both the northern and southern kingdoms of Israel. At the time, the kings of both kingdoms had adopted Baal worship, and thus the righteous few were intimidated to go into hiding with their faith. False Baal prophets were hired by the government to impose submission to Baal, and thus the true prophets of God were also intimidated. It was a time for giants in the faith to step forward in order to encourage the righteous few that God was still in control. It was a time, therefore, that the two prophets, Elijah and Elisha, had to lead the faithful few to stand fast in their faith. Ahab ... Jezebel: The king and queen of the northern kingdom led in the apostasy to take the people of Israel further into following after their own lusts. A light thing for him to walk in the sins of Jeroboam: The "sins of Jeroboam" had become the culture of the people. Their conscience was seared by the commonal-
INSURRECTION OF ZIMRI 16:15-20 In response to the conspiracy of Zimri, the people, who did not want him as their king, made Omri king. We must keep in mind that these kings of Israel were chosen by the people. They were not made kings by the anointing of God. At this time in the history of Israel the people had long forgotten God as their king, and the fact that He only was to anoint the kings of Israel. The concept of the monarchy of
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Chapter 18 CONTEST ON MT. CARMEL 18:1-6 Show yourself to Ahab: The drought had been in the land for three years, and now it was time for Elijah to face Ahab. The drought had prepared the minds of the people for a significant miracle of God and the execution of 450 false preachers. Jezebel cut off the prophets of the Lord: The true prophets of God worked underground. Only the state supported false prophets were allowed to religiously lead the people. It was a social environment in which evil religious leaders prevailed over the righteous leaders of God. As a representative of the spiritual leadership of God, Elijah took his stand with God, and thus God stood by him in his time of fear that would come. Obadiah: Obadiah, a servant of Ahab who had saved 100 true prophets of God by hiding them in a cave, was looking for grass in order to save the domestic animals of Ahab from starvation. When studying the history of the wicked leadership of kings and prophets in the Kings and Chronicles, we must not forget that there were those who quietly maintained their faith in God and carried on with their lives. 18:7-16 Is it you, Elijah, my master: The answer to Obadiah's question was that Elijah was his master. The question reveals that Obadiah was a righteous person, and thus accepted Elijah as a spiritual leader in Israel. Obadiah's reluctance to go before Ahab indicates that he secretly maintained his faith in God alone while rejecting the idolatrous worship of Baal that was promoted by Ahab, Jezebel and their contingency of false preachers. 18:17-19 Are you he who troubles Israel: Elijah troubled Israel because Israel had turned from the commandments of God. The one who causes the trouble, therefore, is sometimes the one who is standing for that which is right. When men do not take a stand for that which is right, evil will rule. True leaders for God will take a stand for what is right even though it causes trouble among the people. I have not troubled Israel: The unrepentant Ahab who rebelled against God was the real spiritual troubler of Israel. His refusal to recognize the sin of his behavior moved him to accuse as a troubler in society the prophet who sought to turn the people away from the prophets of Baal. 18:20-24 It could have been that Mt. Carmel was a special location for Baal worship, since it is a range of high hills. Whatever the case, it offered the ideal location for a contest between God and the imaginations of the Baal prophets. What Elijah here proposed was a challenge to those who have created a belief after their own desires. This was to be a contest between God and man. Idolatry is simply men following after their own desires. This contest, therefore, was between God and those who desired to follow after their own religious inventions. What transpired in this event was for the purpose of the people, not the prophets. Elijah took the offensive in offering the false prophets an opportunity to prove themselves before the people. Once they failed, then Elijah took another offensive opportunity to kill all the false prophets. 18:25-29 Elijah mocked them: We can be assured that the taunting of Elijah intensified the emotions of the false
ity of their behavior. In this social state, therefore, Israel was doomed to fulfill all those prophecies where God said that they would be led into captivity because of their sins. We must also keep in mind that throughout this time the prophets of Israel began their ministry to cry out to the people, warning of the impending exile that was coming on the northern kingdom. Hiel ... built Jericho: The rebuilding of this city was prophesied by Joshua (Ja 6:26). However, Joshua also prophesied that the rebuilding would come with consequences. It cost the lives of the two sons of Hiel. This was the fulfillment of a prophecy that was made over 500 years before. When God says that something will happen, the passing of time does not lessen the certainty of the fulfillment of the prophecy.
Ministry Of Elijah
(17:1 – 22:53) Outline: (1) Drought in the north (17:1-24), (2) Contest on Mt. Carmel (18:1-46), (3) Elijah flees to Horeb (19:1-21), (4) Victory over Syria (20:1-43), (5) Naboth's vineyard (21:1-29), (6) Ahab's death (22:1-40), (7) Reign of Jehoshaphat (22:41-50), (8) Reign of Ahaziah (22:51-53)
Chapter 17 DROUGHT IN THE NORTH 17:1-7 Elijah: This was a time in Israel when God had to work miraculously through the faith of a great man. The fact that Elijah at this time came to the forefront in the history of Israel is evidence of the fact that there were true prophets of God working among the people, but were often intimidated by the government sanctioned false prophets who had been set up by Ahab and Jezebel. Elijah ... said: From James 5:17 we learn that the drought was the request of Elijah (See comments Js 5:17). It was Elijah, therefore, who took the initiative to stand against the evils of Ahab and prepare the northern kingdom for the judgment of God. The drought prepared the way for the confrontation between the false prophets of Baal and Elijah who represented God. Before the confrontation on Mt. Carmel, God first hid Elijah for some time in the wilderness by the Brook Cherith, and then in the house of the widow of Zarephath. 17:8-16 It is significant that the widow, in her state of poverty, was willing to take care of the man of God. She was a willing believer, though she had no hope of recovering from her destitution. When one takes care of a man of God, he is showing respect and worship to God. The barrel of meal was not exhausted: We are reminded of the event when Jesus fed both the 4,000 and 5,000 from a few fish and loaves. This was a miracle of creation, and only God can create (See comments Mt 14:13-21; 15:32-39). 17:17-24 See, your son lives: This account of a resurrection of the dead reaffirms the fact that God has power over death. The record of this resurrection established the basis upon which the righteous could believe that Lazarus, and then Jesus, were actually raised from the dead. Though at this time this was a private event known only to Elijah and the mother, it was recorded later in order to prepare the minds of those who walked by faith to believe that God would cause His Son to be raised for the hope of the world.
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prophets. In their frustration they went into a frenzy of selfimposed hysteria. Religious groups throughout the world involve themselves in such assemblies of uncontrolled hysteria. This uncontrolled emotionalism deceives one into thinking that he is "spiritual." But actually, it is the result of misguided religionists who have given themselves over to their own self deception. The uncontrolled emotional frenzy of the Baal prophets that was manifested on this occasion is too often the nature of those who allow themselves to be carried away by their own emotions. As in this case, God does not answer those who call out of a state of irrational hysteria. He does answer those who conduct themselves soberly before Him (See comments Cl 2:20-23). 18:30-40 He repaired the altar of the Lord: In the days of Solomon, Solomon allowed worship of God on the formerly Canaanite high places of Israel. Instead of destroying these altars that were used for worship of false Canaanite gods, Solomon initially used them for sacrifices to God. This appears to have been one of those altars which Elijah repaired on Mt. Carmel. The altar could have been an altar that was used by those who maintained their faith in God, but were driven underground by the persecution of Ahab. Twelve stones: God still considered Israel to be a nation of twelve tribes. Waterpots: Elijah did not want anyone to believe that what was about to happen was the result of his own invention, or a spark that might ignite the wood of the altar. It took some time in order to apply this great amount of water to the wood and pour it into the trench that surrounded the altar. Turned their heart back again: This was the reason for the contest on Carmel. It was a time for restoration. And in order to generate a paradigm shift of restoration, drastic measures had to be taken. These measures were about to happen. Fell on their faces: The first drastic measure to affect a restoration on this occasion began by God giving an overwhelming manifestation that He was with His prophet. The fire that fell from heaven that consumed the altar and all that was on it, terrified the unbelievers who were present. Their terror prepared them to obey the command of Elijah to carry out the execution of the false prophets. He killed them there: The second drastic measure that was necessary in order to continue the restoration of Israel was the termination of those who had maintained the lies of a religion that was created after the sensual lusts of man. As the leader of the prophets of God, Elijah had all the prophets of Baal executed. 18:41-46 As in most false religions of ancient peoples, the gods were supposedly in control of the rains that brought life to the crops. In the case of Baal, it was believed that Baal also controlled the weather in order to bless his subjects. Elijah's call for the drought, therefore, was a direct attack against those who were self-deceived in believing that Baal controlled the weather (17:1; Js 5:17). In this case, Elijah prayed again and the rains came, reaffirming that the God in which he believed actually controlled the rains.
dominant personality over Ahab. Ahab thus ran to Jezebel, telling her that Elijah had killed her prophets of Baal. When she heard the report, she determined to kill Elijah. The miracle of Carmel did not move her to repent. It only made her angry, and then she moved to take her anger out on Elijah. Ran for his life: It would appear that Elijah felt that he alone stood against the wrath of Jezebel, not knowing that there were yet 7,000 who had not bowed to Baal (19:18). He thus took flight for several days, fleeing to Beersheba in the southern part of Palestine. Take away my life: Elijah was depressed. He was physically exhausted. In his exhaustion, he spoke in contradictory terms. He had fled for his life, and yet he was complaining to God to take his life. To Horeb: It was a 40day walk to Mt. Sinai, a place where Elijah needed to connect again with God. When God uses great men for great movements, He takes them into the desert. He did the same with Moses, Jesus and Paul, and now Elijah needed to experience the tranquility that only a desert can provide. 19:9-18 What are you doing here: After some time in the desert, this question by God assumed that Elijah had a great ministry before him. But the ministry was not in the desert. Still small voice: God does not need to appear in great physical events as earthquakes and fires in order to initiate His work. His power can be concealed behind a whisper. I alone am left: This was a complaint that came forth from one who was emotionally exhausted. It seems to be the words of one who felt that the restoration of Israel should have been immediate. What Elijah did not realize was that great restorations take a great deal of time, sometimes beyond the lifetime of the ones who initiate them. It takes great faith and knowledge of the word of God, therefore, for true restoration leaders to initiate and stand firm in the direction to which they lead the people of God. Anoint Hazael ... Jehu ... anoint Elisha: God's answer for depression is to get to work. Change was coming, but it would not come in the lifetime of Elijah. Not only would the kings change in Israel and Judah, the work of the leading prophet of God would change from Elijah to Elisha. When a great shift of social behavior is to be made toward God after decades of apostasy, it takes more than one generation to complete the paradigm shift. The pioneers of the restoration never realize the full effect of their dreams. However, once they establish the foundation for change upon the word of God, the heirs of their dreams will complete the restoration. It may take decades to accomplish the restoration, and thus those who would restore the faith of the righteous must be content to walk by faith, not knowing the final end of their efforts. 19:19-21 Twelve yoke of oxen: Elisha was apparently a successful farmer, as well as one who knew the culture of work. In finding a successor for Elijah, God sent him to the farms and not to the city. Farmers know how to struggle for survival in a culture of work. Elijah ... cast his mantle on him: This was symbolic of Elijah anointing Elisha to come follow him. Elisha realized the significance of the gesture, and thus asked to bid farewell to his mother and father according to the custom of the land. Elisha realized that the ministry to which he was called demanded that he leave his father
Chapter 19 ELIJAH FLEES TO HOREB 19:1-8 Ahab told Jezebel: It seems that Jezebel was a
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20:28-30 100,000 ... 27,000: The casualties on the side of the Syrians was massive. It was so massive that anyone would conclude that there was supernatural empowerment in the lives of every Israelite soldier from the God in whom he believed. 20:31-34 Sackcloth ... ropes: The sackcloth indicated that they humbled themselves before Ahab. The ropes were a signal that they would submit to him. He is my brother: Ahab did not want to kill Ben-hadad, for the Assyrian Empire to the north of Syria was growing. Syria stood between Israel and the Assyrians, and thus Israel would need an alliance with Syria in order that Syria be a buffer between Israel and Assyria. This agreement with Syria explains why the Syrians and Israelites fought as a united front against the Assyrians at the battle of Karkar in 854/853 B.C. 20:35-43 A certain man: The fact that this prophet was not named indicates that the prophets were simply the spokesmen for God. God did not work through His prophets in order to bring them fame. The true prophets worked in order to bring glory to God. They exerted no political leadership as did the judges who ministered in the early history of Israel. Since the Mt. Carmel contest between Elijah and the Baal prophets, and the subsequent execution of the 450 Baal prophets, the true prophets of God were no longer working underground in Israel. In this case, a prophet brings judgment upon Ahab because he allowed Ben-hadad to go free. Though the victory of Israel over Syria clearly proved that God was working for Israel, Ahab refused to recognize God's work in the army of Israel. He thus made a political agreement with the Syrians while snubbing God's protection. As in the case of Saul failing to kill Agag, the king of the Amalekites, Ahab rendered only partial obedience to the will of God when he spared Ben-hadad (Compare 1 Sm 15:17-33). Heavy and displeased: Ahab believed the rebuke that came to him through the prophet. The joy of his victory was turned into disappointment, knowing that God did not approve of his actions to allow Ben-hadad to live.
and mother (Compare comments Lk 14:25-35). Ministered to him: The disciple ministered to the master. It was not the case where the master took care of the disciple (See comments Gl 6:6). One never learns discipleship if he is cared for as a child, and thus is never allowed to grow in order to learn the responsibility of caring for others.
Chapter 20 VICTORY OVER SYRIA The events that are recorded in the last chapters of 1 Kings took place in the last five or six years of the reign of Ahab. There were three nations involved in the conflicts of these years of chaos. Israel, Judah and Syria were the primary nations in conflict. However, at this time another nation was arising in history that would eventually play a significant role in the history of the northern kingdom of Israel. This was the Assyrian Empire. A significant battle took place at Karkar (854/853 B.C.) where both Ahab of Israel, and Ben-hadad of Syria were allied against the Assyrians. Though mentioned in the historical records of the Monolith Inscription of Shalmaneser, this great historical battle is not mentioned in the Bible. 20:1-12 Thirty-two kings: These were mayors, or provincial rulers of city-states that were in alliance with Ben-hadad. Ahab agreed to the request of the alliance of kings under Ben-hadad by paying gold, silver and giving hostages to Benhadad. However, he rejected Ben-hadad's entrance into the capital. Of course, this did not set well with Ben-hadad who subsequently threatened that he would level Samaria. Do not let him who puts on his armor boast: The one going to battle should not boast as the one who has already won the battle and is taking off his armor. 20:13-22 A prophet: Now that Ahab was in trouble, a true prophet was available to speak the truth to him. It took times of trouble for Ahab to listen to the prophets of God. The prophet came to give instructions concerning what to do in reference to the threat of Ben-hadad. The prophet's advice was to take the offensive. 20:23-27 Gods of the hills: The pagan armies believed that the gods went to battle with them in particular places. The Syrians thought they could escape the help of the "Israelite gods" by engaging the Israelite army in the plains, where they thought the Israelite gods did not work. It was easy for them to perceive this from Israel's behavior of going to the high places to offer their sacrifices. Where one worships his god is where others believe his god is located. The strategy of the Syrians in this battle was to allow the kings to determine the battle plan, but allow the captains of the soldiers to engage the enemy on the battle field. Flocks of kids: In comparison to the army of the Syrians, the Israelite army was like a small group of goats. What the Syrians did not know was that God was going to use this battle for an occasion to prove that He still fought for His people. The omnipresent God of Israel was the only true and living God who was with His people wherever they were. He was not a God who was confined to a certain location, but an omnipresent God in whom we live and have our existence.
Chapter 21 NABOTH'S VINEYARD 21:1-4 This incident reveals the personality of a spoiled king who always had his way, and his relationship with his wife who seemed to be a dominant figure in the spoiled king's life. Inheritance: Naboth could not sell his vineyard simply because the land was part of the inheritance of his family (See Lv 25:23-28; Nm 36). If he sold this inherited land, he could not buy from another person because others were under the same restriction not to sell the inheritance of their families. Ahab knew this principle, but still wanted the land. He arrogantly thought of himself and not the family of Naboth. He thus pouted when he could not have that which he wanted. 21:5-16 Jezebel, who was from Tyre, had no respect for the laws of the Israelites. And in this case, she had no feelings for the life of another. Do you not govern the kingdom: Jezebel's reasoning was that since Ahab was the king, he could rule without respect to the law. As the king, she reasoned, he could do what he wanted. This thinking had permeated the kings of
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Israel. Contrary to the spirit of David, they disregarded the law of God in order to do that which was right in their own eyes. They did not respect the rule of law in the lives of all men. Men of his city, even the elders: It is appalling that even those who knew Naboth succumbed to the intimidation of Jezebel to murder Naboth. Even the elders of the city were intimidated to conform to the desires of a wicked woman. When the leaders of a nation are intimidated to conform to the desires of the president, king or chief, then the people often suffer the brutality of all the leadership. Two worthless men: Or, sons of Belial. In carrying out their murder scheme, they obeyed the law by securing two witnesses (Dt 17:6,7), as well as carrying out the process of execution by stoning (Lv 24:13-16). They obeyed laws in order to break the law. Such were the actions of the religious leaders of Jesus' day who conformed to their legal practice of the law to crucify Jesus in order to commit murder that was contrary to the law. 21:17-29 O my enemy: When one sets himself against the will of God, those who represent God are his enemies (See comments Js 4:4). In this case Elijah became Ahab's enemy in that he brought words of judgment from the Lord. The message was death to both Jezebel and Ahab. It was not only death, but the horrible manner by which they would die. The message to both was public, and thus in their death the people would realize that the prophecy concerning the manner of their deaths was the fulfillment of a prophecy from God. Tore his clothes and put sackcloth on his flesh: Ahab had some conscience still in him, though Jezebel probably thought the words of Elijah were rubbish. But because the words of Elijah affected Ahab to cause him great sorrow, God spared him so that his judgment would not come about in his life. His sons would pay the price for his wickedness in reference to his stealing the vineyard of Naboth. His posterity would be cut off from Israel.
Micaiah: Everyone, including Micaiah, knew of the judgment that had been given by the man of God concerning Ahab's theft of Naboth's vineyard. Failure in this battle with Syria, therefore, presented the opportunity for God's judgment to come upon Ahab. In his prophecy, Micaiah exposed the false statements of the prophets whom Ahab had called to support his desires. He also revealed that judgment was now to come upon Ahab. 22:24-28 Zedekiah: The reason the false prophets always spoke things that were favorable to Ahab was because of actions from men as Zedekiah who were always eager to punish anyone who spoke something against the king. This type of religious intimidation is common when preachers succumb to what is commonly accepted among those who are supposed to be the spiritual leaders of the people. In this case, as in other cases when truth was spoken against the common beliefs of the day, the fulfillment was the proof that the prophet was truly from God (See Dt 18:18-22). 22:29-36 I will disguise myself: It seems that Ahab somewhat believed what Micaiah had said concerning his fate. He subsequently asked Jehoshaphat to wear his royal clothing in order that the Syrians in the battle not identify him as the king of Israel. Fight ... only with the king of Israel: If the king of a nation were killed or captured in battle, then victory was claimed. In this case, Ben-hadad wanted to focus his soldiers' attention on the king of the northern kingdom, not Jehoshaphat. At random and struck the king of Israel: Was this an arrow that was guided by the will of God? Since this was Ahab's judgment from God, we would conclude that nothing that Ahab could have done would change his destiny in reference to the judgment from God. When the report that Ahab had died was spread throughout the Israelite army, they disbursed and every man fled to his own home. 22:37-40 Ahab died in fulfillment of God's judgment on him for his sinful ways, specifically his theft of Naboth's vineyard (21:19; 20:42). Ivory ... pool: Archaeologists have discovered pieces of ivory in Samaria, confirming the existence of the ivory palace of Ahab. A large pool has also been discovered, which was probably the place where the chariots of the army were cleaned after a battle.
Chapter 22 AHAB'S DEATH 22:1-12 Third year: Israel's alliance with Syria lasted for three years. This is probably the three years from the battle of Aphek (20:26-29) to Israel's attempt to take Ramoth Gilead. At the end of the three years, Ahab made an alliance with Jehoshaphat and Judah in order to secure themselves against the threat of Syria and Assyria from the north. Gathered the prophets: Though 450 false prophets were executed by Elijah at Mt. Carmel, another group of false prophets eventually developed to take their place and were often called by the northern kingdom king for advice (See Is 9:15; Jr 5:13,31; 23:11,15,16; Hs 4:5; Mc 3:5-7). Their advice to Ahab was based on their perception of what they thought he wanted to hear. Is there not here a prophet of the Lord: Jehoshaphat had not left the counsel of the Lord as did his counterpart in the northern kingdom. He still relied on the prophecy of the Lord. 22:13-23 Since Jehoshaphat was present, the false prophets of Ahab probably felt confident, and thus assumed that because the northern and southern kingdoms of Israel were united, that victory in the battle with the Syrians was certain.
REIGN OF JEHOSHAPHAT The books of 1 & 2 Kings were originally one book. The union between the two kingdoms of Israel begins with the reign of Jehoshaphat and continues through to 2 Kings 17:23 when Samaria fell to the Assyrians in 722/21 B.C. 22:41-46 (2 Ch 17:1 – 20:37) There is a more complete explanation of the reign of Jehoshaphat in the Chronicles' account. Contrary to the idolatrous practices of the northern kingdom, Jehoshaphat did not adopt idolatrous practices at this time in the history of the southern kingdom. Sodomites: Asa, the father of Jehoshaphat, was tolerant of the sodomites and allowed the high places of the Canaanite sacrifices to remain (14:21-24). However, Jehoshaphat removed the sodomites, but failed to tear down the high places. As long as the places of sodomite worship were allowed to exist, the people were tempted to go there to sin in their false worship.
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from his father, Ahab. He continued the sacrifices before the altars that Jeroboam set up in Bethel and Dan. He also continued sacrifices to Baal. The religious culture of the northern kingdom had been established, and thus the continuation of this idolatrous culture would eventually lead to the captivity of the northern ten tribes by the Assyrians in 722/21 B.C. Once a religious culture of rebellion against the word of God is established, it is almost impossible for the people to repent. When customs are sinful, those who are very traditional in their behavior have a very difficult time in changing their behavior to conform to the word of God.
22:47-50 Fleet of trading ships: Jehoshaphat, as Solomon, started to rebuild the southern kingdom of Israel by sending trading ships to Ophir (See 9:26-28). Ahaziah of the northern kingdom wanted to join in this venture, but Jehoshaphat refused to allow his idolatrous sailors to join his sailors on the ships.
REIGN OF AHAZIAH 22:51-53 Little is said of the reign of Ahaziah, other than his efforts to align with Jehoshaphat in the acquisition of copper from Ophir and his idolatrous behavior that he continued
2 Kings
WRITER
The key character in this book is Elisha and his fiftyyear ministry, though it is not believed that he wrote 1 & 2 Kings. Since 1 & 2 Kings were originally one book, then there would have been only one writer. (See "writer" in introduction to 1 Kings.) Who this writer was cannot be determined from the text. Since knowing the writer of a particular book does not determine whether a Bible book is inspired, then we would conclude as the Jews that the book was given to the Jewish nation by
God for reasons that did not involve any personal legacy of a writer. Our belief that the book is inspired by the Holy Spirit rests on the faith of the Jews who originally accepted the book as an inspired book. And since there is nothing in the content of the book that would lead us to question its inspiration, we accept without any doubt that this book is from God and for all believers. The Jews who first received the writings considered the book to be from the hand of a prophet.
DATE
too much emphasis on the dates that are assigned to the reign of kings. The dates that are used in these notes are only suggested, and thus should not be considered dogmatically as the exact dates of either events or the reigns of kings. It was not the purpose of the authors of either the Kings or Chronicles to place importance on exact dates for the sake of Hebrew history. What God wanted to communicate were the lessons from history that we should learn.
The date for this book would be about the same as 1 Kings, or sometime after 586 B.C. when Jerusalem fell to the Babylonians and when Jehoiachin was raised up out of prison by Evil-merodach (25:27-30). In reference to the dates assigned to the reigns of kings in both Israel and Judah, there is great difficulty. Biblical resources use different dates, depending on the amount of information that was available at the time the resource was written. The Bible student, therefore, should not put
BOOK
Since 1 & 2 Kings were originally one book, then this book is the continuation of the history of 1 Kings. 2 Kings covers a period of about 250 years, from around 852 B.C. to the time when Jehoiachin was released from prison in Babylonian captivity. The history that is covered is from the death of Ahab to a few years after the final captivity of God's people and the destruction of Jerusalem in 586 B.C. Some have suggested that the book was written sometime between 560 and 550 B.C. 1 & 2 Kings focus specifically on the rulers of the northern kingdom of Israel. 1 & 2 Chronicles focus primarily on the kings of Judah, the southern kingdom. Also in the Chronicles there is more emphasis on the temple of Jerusalem and the priesthood. The purpose of 2 Kings is to remind the people of God why they were taken into captivity. Since both 1 & 2 Kings were written with emphasis on the sin of Israel, it
would be correct to assume that the writer wanted to remind the remnant of Israel the reason why God allowed both the Assyrians and Babylonians to remove them from the land of promise. 2 Kings was written in reference to the apostasy of the northern kingdom that continued with Ahab, king of the northern kingdom, until the final captivity of the southern kingdom in 586 B.C. In view of the purpose of the captivities, we would conclude that the purpose of both 1 & 2 Kings was to remind Israel never again to commit those sins that resulted in their removal from the land of promise. When they returned from Babylonian captivity, they had learned from their history. Never again did they centralize their governance around a king on earth, nor did they create any idol gods after their imagination, or adopt any gods from the nations around them. Neither did they idolize and store up their wealth in a temple treasury. Throughout
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the approximately four hundred years between their final return from Babylonian captivity in 444 B.C. to the
time of Jesus, they remained faithful to the Lord. Never again did they fall into idolatry.
were under the leadership of Elijah (See 1 Sm 10:9-13). This may have been a school or community of prophets that was originally started by Samuel, but continued many years after him (See 1 Kg 18:4; 20:35; Is 8:16). They were personally called by the leading prophets of the time, and then studied and traveled in groups. Their primary homes could have been in cities as Bethel, Jericho and Gilgal. On this occasion, these prophets had received revelation from God that Elisha was to take the place of Elijah. Double portion of your spirit: This request has often been misunderstood to mean that Elisha wanted to receive more miraculous power than what Elijah possessed. But this is probably not what is in his mind, since such power is only in the hand of God and administered by God through His prophets according to what a particular situation demanded. No man possessed any miraculous power. All such power is with God. In this request, what Elisha wanted was the "double portion" that one would receive as a firstborn son (See Dt 21:15-17). Elisha considered himself the "firstborn prophet son" of Elijah, and thus sought the firstborn privileges that came with being the successor to Elijah. He would receive the responsibilities of the firstborn, and thus carry a greater burden of ministry since his ministry would take place at the end of the northern kingdom. His ministry lasted for about fifty years. By a whirlwind into heaven: The manner by which Elijah was taken from this world was a manner by which God had before revealed Himself to man (See Ex 19:16-25; Ps 18:7-15). In order to inaugurate his ministry, God desired that Elisha witness this awesome miracle. The miracle was not so much for the purpose of giving Elijah an escape from physical death, but to provide a miraculous testimony to Elisha that God was involved in his life and would be with him throughout the trying years of his ministry.
Close Of Elijah's Ministry
(1:1 – 2:12) Outline: (1) Sin and sickness of Ahaziah (1:1-4), (2) Elijah's conflict with Ahaziah (1:5-18), (3) Elijah is taken (2:1-12)
Chapter 1 SIN & SICKNESS OF AHAZIAH 1:1-4 Ahaziah: He reigned in the north from around 853 to 852 B.C. Baalzebub: Usually when one is near death, he seeks out the foundation of his true beliefs. In this case, Ahaziah revealed how fallen Israel was in that he sought out revelation from Baalzebub ("Baal of the flies"), instead of God. No God in Israel: Elijah meant to ridicule Ahaziah with this question. He also wanted to bring judgment on Ahaziah for his apostasy from God to the point of not first going to the One who brought Israel into existence by bringing the nation out of Egyptian captivity. Thus the writer establishes here the reason for the removal of Israel from the promised land. They had forsaken God, and thus God handed them over to be removed from the land. They were thus responsible for their own captivity. They could not blame God for reaping what they had sown.
ELIJAH'S CONFLICT WITH AHAZIAH 1:5-18 What manner of man: Elijah was described according to his common dress. He went about in garments that signified the morally digressed state in which Israel was, that is, in clothing that was rough and coarse. Thus everyone knew his identity by his dress. Captain of fifty: There were three captains and their soldiers who approached Elijah. It was not until the last captain who showed respect for Elijah, that Elijah accepted the invitation. The arrogance of the first two captains cost them their lives, as well as the lives of their soldiers. It was not until the fear of God was instilled in the third that he and his soldiers were spared. However, the death of the first two captains and their soldiers was not in vain, for the apostate state of the northern kingdom at this time needed a drastic demonstration of the presence of God in His prophets. Ahaziah needed to be reminded that God was working only through His prophets, not the false prophets of Baal. So he died: Ahaziah died and left the nation of Israel in a state of apostasy. He thus continued the legacy of apostasy that prevailed in the leadership of the northern kingdom. Because of this apostasy, the tribes of the north would be taken into Assyrian captivity.
Ministry Of Elisha
(2:13 – 13:25) Outline: (1) Beginning of Elisha's ministry (2:13-25), (2) Wars against Moab (3:1-27), (3) A miracle of creation (4:1-7), (4) A miracle of resurrection (4:8-37), (5) Poisoned pottage (4:38-41), (6) Another miracle of creation (4:42-44), (7) Naaman, the leper (5:1-27), (8) Floating ax head (6:1-7), (9) Army smitten with blindness (6:823), (10) Samaria saved from a famine (6:24 – 7:20), (11) The influence of Elisha (8:1-6), (12) Prophecy of Ben-hadad's death (8:7-15), (13) Reigns of Jehoram and Joram (8:16-24), (14) Reign of Ahaziah (8:25-29), (15) Reign of Jehu (9:1 – 10:36), (16) Rise and fall of Athaliah (11:1-21), (17) Reign of Joash (12:1-21), (18) Reign of Jehoahaz (13:1-9), (19) Death of Elisha (13:10-25)
Chapter 2 ELIJAH IS TAKEN 2:1-12 Elisha was briefly mentioned in 1 Kings 19:19-21. It was now time for him to take over as God's primary representative to His people. Sons of the prophets: As opposed to the prophets of Baal, these would be the prophets of God who
BEGINNING OF ELISHA'S MINISTRY 2:13-18 My father: This was directed toward Elijah, and thus Elisha acknowledged that Elijah was his spiritual father. The mantle of Elijah: The mantle was the symbol of responsibility that Elijah bestowed on Elisha. This was the sign of
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the "double portion" for which Elisha had asked in verse 9. He was thus "anointed" through the receiving of the mantle that he was the rightful successor to Elijah. With the double portion of responsibility, however, would come God's power that would rest on Elisha as it did on Elijah. Elisha would be God's primary prophet to Israel during her years of apostasy. Where is the Lord God of Elijah: Elisha had been given the office of Elijah, but he had to receive also the power of God that was evident in the life of Elijah. In the miracles that followed in the early ministry of Elisha, the people discovered that the Lord God of Elijah was now with Elisha. Once Elisha was established as God's primary prophet to the people, then the people understood that what he spoke was from God. Go and search for your master: Since no one had experienced the ascent of Elijah, then certainly they were curious concerning his whereabouts. In order to dispel any doubt concerning the word that Elisha spoke concerning his master being taken directly into heaven, he released the group to go and search for the body of Elijah. Their search would confirm his testimony of the miracle of how Elijah departed. 2:19-22 The water is bad: This miracle before the people happened in order to establish Elisha as one through whom God worked. In this occurrence of a true miracle, there were no incantations or ceremonies. Elisha simply called on God to purify the waters, and the deed was done immediately. 2:23-25 Young lads: We must not think that these were small children. These young men were old enough to assume responsibility for their disrespectful behavior toward a man of God. Since the young men had possibly heard that Elisha was now the representative of God, they, in their unbelief or influence from the prophets of Baal, jeered the man of God. They subsequently reaped the consequences of their insults, receiving the immediate judgment of God that was pronounced on them by Elisha. The purpose of the miracle was to instill fear in others to greatly respect Elisha as a prophet of God.
ical discoveries was a monument that was made by this king (See Encyclopedic Study Guide, Archaeology and the Bible, A, The Moabite Stone). Moab rebelled: There was confusion in the northern kingdom when Ahab died. The short reign of Ahaziah in the south presented the opportunity for Mesha to throw off the yoke of the house of Omri. Since an alliance between Ahab and Jehoshaphat still existed at the time, Jehoram asked Jehoshaphat to aid him in subjecting Mesha again to his control. King of Edom: It seems that Edom was a subject of Judah, and thus Edom was conscripted to join in the effort to subjugate Mesha. Poured water on the hands of Elijah: Elisha was a servant to the needs of Elijah. 3:13-20 What have I to do with you: Elisha showed disdain toward Jehoram because he had turned from the God of Israel by tolerating the false prophets that had been established in Israel by his forefathers. Nevertheless, for the sake of Judah he said that he would inquire of the Lord concerning the battle that was about to begin with Moab. The answer to Elisha's prophecy of rain was another miraculous confirmation of his ministry as a prophet of God. The fulfillment also reassured Jehoshaphat that there would be victory over Moab. 3:21-27 The sun shone on the water: Since the area east of the Jordan was known for being a desert, the reflection of the sun off the water gave the impression that it was red in color. Thinking that there was no water in this region, the Moabites mistook the reflection for blood. They concluded that fighting must have broken out between the three kings who came to war against him. Offered him as a burnt offering: This desperate action on the part of Mesha revealed the morally deplorable state to which the nations of these time had digressed. Great indignation against Israel: The extremity to which Mesha went in sacrificing his son indicated the extremity of resentment they had toward the Israelites. It seems that the final battle did not occur, and thus Mesha was not totally subdued. They departed: It seems that the sacrifice of the oldest son on the wall of the Moabite city repulsed the Israelites (See Lv 18:21; 20:3). Since they had already shown Mesha that he had no chance of victory against the coalition of three nations, Israel, Judah and Edom, the three nations retreated from their war with Mesha after having defeated several of the cities of Moab.
Chapter 3 WARS AGAINST MOAB 3:1-3 Jehoram reigned in the northern kingdom from 852 to 841 B.C. His reign in the north coincided with the latter part of the reign of Jehoshaphat, Jehoram and Ahaziah in the southern kingdom. He did not follow in all the corrupt practices of his father and mother, Ahab and Jezebel. Nevertheless, he continued in the sins of Jeroboam. He did not follow in the occult worship of Baal, since he removed the image of Baal from the temple of Baal. However, since he continued in the sins of Jeroboam he encouraged the continued separation of the northern kingdom from the south, demanding the loyalty of the people of the north by their sacrifices before the golden calves at Bethel and Dan. 3:4-12 Mesha, king of Moab: Mesha rebelled against Israel. Jehoram, king of Israel, set out to subjugate the Moabites once again to Israelite control. Jehoram succeeded in defeating Mesha's army and destroying several Moabite cities. However, he was not able to take the capital of Moab, Kir Hareseth. For this reason, Mesha was able to retain his independence from Israel. One of the most significant archaeolog-
Chapter 4 A MIRACLE OF CREATION 4:1-7 In the supernatural manifestations that continued from the presence of Elisha, God proved among the people that Elisha was a true prophet of God. In this first illustration of God's presence with Elisha, a miracle of creation occurred. The creditor has come: The prophets were poor. In this case, the widow of one of the prophets had been left with nothing except debt. It was a time in Israel when the people had little concern for the servants of God. They were thus supported by little or nothing. The prophets were men worthy of their hire, but were given little or nothing. To be his slaves: If a debt could not be paid, then one had to give himself into the slavery of another until the debt was settled (Lv 25:39,40). This servitude could be terminated only if the debt were settled by labor,
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ANOTHER MIRACLE OF CREATION 4:42-44 This miracle was in the fact that one hundred men could be fed by a small amount of food. As in the feeding of both the 5,000 and 4,000 men by Jesus (Mt 14:13-21; 15:3239), this miracle of creation proved that God was with Elisha in all that he did.
or when all servants were released during the year of Jubilee. Borrow vessels: As the creation of fish and loaves at the hand of Jesus, so here is a miracle of creation (Compare Mt 14:1321).
A MIRACLE OF RESURRECTION 4:8-17 Room ... bed: The faith and religious culture of the woman was manifested in her desire to care for the needs of a man of God who was traveling. Instead of seeing the man of God as someone from whom she could possibly reap benefits, she saw him as an opportunity to glorify God by serving him. She had no child: Since the husband was old, it was concluded that she also was too old and past the age of giving birth to children. The miracle, therefore, was in the fact that God gave her body strength to conceive and give birth to a son. 4:18-31 My head: We are not told what the ailment was, but we could assume that he suffered from sun stroke. She caught him by the feet: Since both the parents knew that the child was dead, we are not told what help the Shunammite woman expected that Elisha could administer to her. Nevertheless, in her grief she made the journey to find Elisha and bow at his feet for help, possibly receiving only the comforting words of a man of God. She seems to have received more than she thought she could receive, for her humble actions resulted in the resurrection of her son. 4:32-37 Lay on the child: It seems that there was no consequence concerning the action of Elisha to lay on the child. His actions may simply have been a show of remorse over the death of the son. However, God had more in mind. Take up your son: This was a private occurrence of a miracle. However, we are sure that the Shunammite woman, with the neighbors, proclaimed throughout the region the fact that a resurrection had occurred as a result of God working through Elisha. It may have been in the foreknowledge of God that He bless the woman with a son in order to establish an occasion by which He could manifest a miracle through Elisha. We must always keep in mind that God was working in desperate times in order to save His people from total apostasy. He thus worked mightily through His prophets in order to turn His people away from the influence of false gods that they continually created after the imagination of their minds.
Chapter 5 NAAMAN, THE LEPER 5:1-7 It is significant to remember the relationship that the people of Israel historically had with Aram, or Syria. The two peoples were related. Abraham was of Aramean heritage, for his family came from Haran (Gn 12:1; 24:4). Jacob was also called an Aramean (Dt 26:5), as also was his uncle Laban (Gn 25:20), and his grandfather, Bethuel (Gn 25:20; 28:5). Deliverance to Syria: It may have been that God worked to deliver Syria from her oppressors in order to establish the occasion for the healing of Naaman. Since Israel was to function as a priesthood to the nations, this incident illustrates how at least a leader in Syria was brought to the nation of Israel, specifically to a prophet of God, in order that testimony be given to Syria that there was only one true and living God. He would cure him: The faith of this little girl would lead to the conversion of one of the most renowned warriors of Syria, and subsequently a testimony through Naaman that there was only one God. We must not underestimate the testimony of our children. The king of Israel ... tore his clothes: The king misunderstood the reason for Naaman's coming. Naaman was only being diplomatic in contacting the king of Israel. The bringing of great gifts was an act of courtesy. Since the king knew the strength of Naaman and the Syrians, he wrongly assumed that Naaman was coming for battle. He was mistaken, for Naaman was not coming for political ambitions, but for healing. 5:8-14 The occasion for the healing was to prove that there was only one God who could heal. The point was that Satan did no miraculous works among the pagan nations that surrounded Israel. Abanah and Pharpar: These were better rivers than those in Israel in that they were mountain rivers of fresh water, whereas the rivers of Israel were lowland rivers that were often filled with the runoff silt of the lowlands. Elisha's instructions were meant to humble Naaman. There was no ceremonial healing power in the waters of any river, and thus, the test that was given to Naaman by the man of God was to humble him before God. Naaman passed the test with the urging of his servants. In desperation, he obeyed the instructions of Elisha. 5:15-19 Now I know: The miracle of healing accomplished its purpose. When I bow down myself in the house of Rimmon: We would not bring judgment on Naaman for compromising his new faith. In his position in the army of Syria he had to maintain political loyalty before the people for the sake of the king of Syria. The kings of the land paid homage to the gods the people respected in order to maintain their leadership of the people. Because of his position of influence with the king of Syria, Naaman asked for the pardon of God that his appearance in the house of Rimmon for political reasons not be understood by God that he was compromising his
POISONED POTTAGE 4:38-41 The famine in the land was so severe that the sons of the prophets were cooking anything that could be found to eat. In this case, they were cooking some wild gourds that were not meant for human consumption. There is death in the pot: The contents of the pot were so toxic that if fully consumed someone would have died. Elisha added meal, but did not discard the contents of the pot. The miracle was in the changing of the toxic contents into that which would not bring death if eaten. This miracle, as other miracles in the presence of the prophets, established Elisha as a special servant of God. God did not instill in the other prophets the supernatural authority that He allowed Elisha to exercise before the people. Their authority was in the power of their word that came to them through the inspiration of the Holy Spirit
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new faith in God. Since faith was individual in reference to God, Elisha reassured Naaman that his ceremonial appearance in the house of Rimmon would not compromise his relationship with God. It was better that Naaman continue with his personal testimony to the one true and living God in Syria in the position that he had in the country, than to sacrifice such in defiance to the king of Syria by not appearing with him in the temple of Rimmon. We would assume that all those who personally knew Naaman were given a testimony for God because they witnessed his healing upon his return to Syria. 5:20-27 Gehazi's greed led him to lies. He failed to be influenced by the example of Elisha to guard himself from receiving payment for something that God had done. The healing of Naaman did not result from any power that Elisha possessed. The miraculous power was directly from God. If Elisha had received a financial reward for the healing, he, as Gehazi, would have been condemned for his greed. Because Gehazi capitalized on the miraculous work of God, and lied to Naaman, he reaped the consequences of bringing leprosy on himself and his heritage. The lesson is that those who preach for gain, as Balaam, will reap the reward of God's curse.
are with them: The pronoun "those" in this statement of faith referred also to those who could not be seen naturally by the eyes of man. These were the angels of God who protected His prophets. The young man was given a rare opportunity to see beyond the limitations of man's sight that can see only that which is of the physical world. Through the miraculous enhancement of his eyes he was able to witness the great army of God that works to protect the men of God. Struck them with blindness: The young man of God was given the power to see the army of God, but the army of the Syrians was stricken with blindness so that they could not even see men of this world. Those who would bring harm to the men of God are always blinded to the power of God that works through His people. 6:19-23 He led them to Samaria: The trap into which the king of Syria sought to lead the Israelites became the same type of trap into which Elisha led the soldiers of the Syrian army. When the soldiers were relieved of their blindness, they found themselves in the midst of the capital of the nation they sought to defeat. They were not killed in this situation because they were not prisoners of war. Mercy was extended to them in order that they extend mercy to Israel (See Js 2:13). Syrians came no more: The act of mercy accomplished its purpose. They had witnessed the protection of the God of Israel over His people, and thus they concluded that it would be pointless to make war against Israel. The miraculous event certainly intimidated them that they no longer be aggressive against Israel, at least during the life of those who had experienced the blindness and were captured by the power of God.
Chapter 6 FLOATING AX HEAD 6:1-7 This was a miracle to reaffirm the faith of the sons of the prophets. God continued to give witness that Elisha was the principal prophet of God. The impossibility that something as this could naturally happen strengthens the action of the miracle. Only by the direct work of God in the natural affairs of a physical world could iron (or, bronze) float on water. It was borrowed: Under the law, if that which was borrowed became lost or destroyed, then the one who borrowed it was accountable for the cost or replacement of that which was borrowed. In this case, the young prophet had no means by which to replace the lost ax head, and thus his desperation was revealed by his statement.
SAMARIA SAVED FROM FAMINE 6:24-29 Ben-hadad, king of Syria: There has always been confusion concerning the kings of Syria during this period, specifically in reference to the name, Ben-hadad. A suggested lineage of Syrian kings would be that Ben-hadad I, the son of Tabrimmon, reigned in the 10th to the early 9th century B.C. (1 Kg 15:18). Ben-hadad II possibly reigned in the middle of the 9th century B.C. Hazael reigned in the late 9th century B.C. Then Ben-hadad III, the son of Hazael, reigned in the early 8th century B.C. Besieged Samaria: Until this time, there was a period of peace between Israel and Syria. After this period, however, Ben-hadad II assumed Syria's aggression against Israel. He laid siege to Samaria in the middle of the 9th century. A donkey's head: In times of peace, this would have been the last meat that anyone would eat. But the eating of a donkey's head at this time during the siege of Samaria manifested the extent to which the famine had devastated the people who were trapped within the walls of Samaria. Kab of dove's dung: The famine was so great that people ate anything that would preserve life. We will eat my son: The deplorable state to which the people had digressed in their morals was here revealed by the cannibalism of two mothers. 6:30-33 Jehoram, the king of Israel at the time, wore the sackcloth of repentance. In his ignorance, he blamed Elisha for the plight of Samaria. We are not told why he blamed Elisha. It was probably because Elisha had prophesied that Samaria would be victorious over Syria. But here they were
ARMY SMITTEN WITH BLINDNESS 6:8-14 Syria warred against Israel: The time of these raids would probably be during the reign of Jehoram, not during the reigns of Jehu, Jehoash or Jehoahaz. Which of us is for the king of Israel: Time after time the Syrian aggression against Israel had led to the defeat of the Syrian army. Their defeat happened so many times that the king of Syria assumed that there was a traitor among them who was telling Israel all the military moves of the Syrian army. What was happening in the background was the prophetic counsel of Elisha that was given to the king of Israel. The counsel was given in order to prove that God was still working for Israel, and thus the Israelites should turn from following the prophets of Baal. Elisha ... is telling the king: We would assume that the king of Syria would conclude that there was something miraculous about Elisha's knowledge of the movements of his own troops. And such was the case. He thus sought to remove Elisha as an advisor to the king of Israel. In order to do this, the Syrian army trapped Elisha in Dothan with the intent of killing him. 6:15-18 Those who are with us are more than those who
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in desperation. However, the nation simply needed to be restored to faith in God who would deliver them after they had been brought to their knees in repentance. Elisha sat in his house: We must keep in mind that Elisha and the elders were also suffering from the famine. Son of a murderer: Jehoram was a murderer in the sense that he intended to murder Elisha. He was a murderer long before he would have carried out the act of murder.
king in this case was Jehoram. Once the king learned that Elisha had raised from the dead this woman's son, he restored all that was rightfully hers.
PROPHECY OF BEN-HADAD'S DEATH 8:7-15 God had earlier commanded Elijah to anoint Hazael as king of Syria (1 Kg 19:15). Elisha carried out this command, and thus he was in Damascus for this purpose. Take a present: It was common that when one approached a prophet he was to take an offering. It was disrespectful to expect something of a prophet without first presenting the prophet with a gift. On this occasion, Ben-hadad showed great respect to Elisha and the God of Israel, though we would not assume that Ben-hadad was a convert to the God of Israel. You will certainly recover: He would recover from his illness. This statement reveals that Hazael's action to suffocate Ben-hadad was an act of murder, because under normal circumstances he would have recovered. Hazael reigned: Hazael murdered Ben-hadad, and thus was known for usurping the throne in Syria. Hazael reigned from 841 to 798 B.C. Archaeologists have discovered a monument inscription in Aramaic at Tel Dan, Israel. Only a fraction of the inscription was recovered, but enough to give the names of eight kings of the Bible. The inscription dated in the middle of the 9th century B.C. Though Hazael's name is not on the inscription, what was recovered indicates that he commissioned the stela (monument) to be made to commemorate his defeat of Joram and Ahaziah at Ramoth Gilead (8:28,29). Hazael's name is mentioned in the records of Shalmaneser III, the king of Assyria. One of the most interesting statements of the Tel Dan monument is the phrase, "House of David," thus giving Bible students evidence of the existence of David as a king of Israel.
Chapter 7 7:1,2 Elisha prophesied that the end of the famine was near, for on the next day food would be sold for a normal price. The reason the prophecy was so difficult to believe was that they had no food to sell. So if food were to be sold for the normal price, then what food would it be that could be sold? 7:3-8 Four leprous men: The drama that took place in the lives of these four men led to the announcement that Elisha's prophecy had been fulfilled. As these men sat at the gate of Samaria, they concluded that they would die either there or in the city. Their only chance for life was to beg for mercy at the camp of the Syrians. Noise of a great army: What the lepers did not know was the miraculous noise that God caused the Syrian army to hear. In the darkness of the night, the Syrian soldiers assumed that the Hittites and Egyptians had come to the aid of Samaria. In the mass confusion of their terror, they deserted their camp and fled for their lives. 7:9-20 This day is a day of good tidings and we hold our peace: The lepers had a profound message of deliverance to share with others. At the time, they were consumed with satisfying their own lusts. But then they realized that the message they had would lead to the physical salvation of others. Thus when they came to their senses, they went and told the inhabitants of Samaria. When the lepers first reported that the camp of the Syrians was vacant, Jehoram believed that it was a trick of the Syrians to lure him out of the city. Messengers were subsequently sent to determine the truth of the lepers' report. Plundered the tents of the Syrians: In their terror, the Syrians had left everything. And thus, the prophecy of Elisha was fulfilled in that food was again sold for the normal price. God had taken Israel to the depths of a famine in order to produce repentance and trust in Him for deliverance. Trampled on him at the gate: The people were so hungry that they rushed as a mob to the deserted camp of the Syrians for food. The captain was in the way at the gate, and thus suffered the prophecy of his death by being trampled on by the people.
REIGNS OF JEHORAM & JORAM 8:16-24 Jehoram ... began to reign: The name "Jehoram" appears in the lists of kings of both Israel and Judah. However, these men were two different kings. Joram is a shortened version of the name Jehoram (vs 16; 1:17). As did the house of Ahab: This was the sin of following after the imagined gods of the Canaanites. Since Jehoram had married the daughter of Ahab, Athaliah, we would assume that she had a significant influence on his beliefs. Through this marriage, therefore, the idolatrous influence of the northern kingdom came into Judah. For the sake of David: Judah did not reap the consequences of her idolatry at this time in history because of God's consideration for David. God held back His judgment on the south in order to preserve for as long as possible the influence of David that continued to impact many of the people. When studying through the history of Israel, the Bible student must not forget that God is working with the common people about whom we know little. The records of 1 & 2 Kings focus on the leadership of Israel. We would correctly assume that the leadership affected the people, but not all the people. We must conclude, therefore, that God's preservation of both the northern and southern kingdoms of Israel was for the sake of the people, not the kings and queens, many of whom had given themselves over to idolatry. Made a king over themselves:
Chapter 8 THE INFLUENCE OF ELISHA 8:1-6 Since Gehazi had not yet been stricken with leprosy after the healing of Naaman because of his greed, we would conclude that this incident took place before the healing of Naaman (5:1-27). It possibly took place in the middle of the reign of Jehoram. Go and sojourn: It was the advice of Elisha to the Shunammite woman that she go to another country. She went to Philistia for a period of seven years. Appeal ... for her land: When the Shunammite woman returned, someone had evidently taken possession of her house and land. The
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Nations were held together by their loyalty to a particular ruler. God wanted Israel held together as one nation because of her loyalty to Him. At this time in the history of the tribes of Israel, they were divided because they were giving their loyalty to different kings on earth.
reference to Naboth's vineyard was that a government official, Ahab, stole the inheritance of one of the people. The actions of Ahab in doing this manifested the wickedness of his heart. His actions were surely copied by his descendants, and thus his whole house had to be removed from Israel. The judgment of casting down the body of his executed son, Jehoram, was a signal by God that such actions should never be tolerated in a nation. When those in power ignore the civil rights of the common citizen, a nation has fallen. Those in government have no right to use the people for their own financial well being. No person in government has a right to use government to steal the property of another person. 9:27-37 Because Ahaziah was in friendship with Jehoram, he thus agreed with the wickedness of the house of Ahab. For this reason Jehu commanded that he also be judged. Jezebel: With the approach of Jehu, Jezebel adorned herself, possibly thinking that she would be granted mercy. Zimri, your master's murderer: Jezebel must have known that there was execution on the mind of Jehu. She thus reminded him of Zimri who also murdered in order to seize the throne (See 1 Kg 16:8-10). Throw her down: First, two eunuchs appeared at the window near Jezebel, then three. Jehu then asked for a commitment of loyalty to him, which they gladly granted. The result was that they threw Jezebel out the window. In order to show disgust for this wicked woman, they used their horses to trample on her body. By the time Jehu considered that she should at least be buried, since she was a king's daughter, the dogs had already eaten most of her body. Elijah's prophecy, therefore, had been fulfilled in reference to her death (1 Kg 21:23).
REIGN OF AHAZIAH 8:25-29 (2 Ch 22:1-6) One year: Ahaziah reigned in 841 B.C. Daughter of Omri: She would have been the granddaughter of Omri, for she was the daughter of Ahab. The word "daughter" was often used to refer to one as a descendant. He ... did evil: He did evil after the idolatrous behavior of Ahab and Jezebel. Ramoth-gilead: This was an attempt to reclaim this city that was under Syrian control (1 Kg 22:29-36). Joram: This would be King Jehoram of the northern kingdom. At this time in the history of Israel there was a good relationship between the northern and southern kingdoms, for the two kings had a good relationship.
Chapter 9 REIGN OF JEHU 9:1-10 Jehu: Jehu reigned in the northern kingdom from 841 to 814 B.C. His anointing as the king of the north was a change in dynasty from the house of Ahab to the house of Jehu. Smite the house of Ahab: Jehu's task was to restore Israel by eliminating the influence of the descendants of Ahab. In order to accomplish this task, he directed his purge of Israel by going after the leaders, which leaders included those who were the descendants of Ahab, as well as the religious leaders of Baal. God's intention through Jehu, therefore, was to rid Israel of the idolatrous practices of the northern kingdom. In order to do this, all influences with reference to the house of Ahab had to be removed from the society of Israel, which meant the execution of the descendants of Ahab and Jezebel, and the Baal prophets. 9:11-16 Mad fellow: This response could explain the manner by which the young prophet entered with a prophetic message. However, we must also understand that because the false prophets of Baal had intimidated the true prophets of God, any religious leader who was not for Baal was considered mad. The prophets of God were not conforming to the norm of theology that was preached by the Baal prophets. Jehu is king: It may have been that Jehu was planning a conspiracy against Jehoram before the pronouncement of the prophet. Regardless of his motives, the pronouncement was enough to motivate him to carry out his conspiracy. Those who were associated with Jehu immediately proceeded to proclaim him as the king. 9:17-26 Understanding his mission to bring the judgment of God upon the house of Ahab, Jehu wasted no time in carrying out the execution of all who were the descendants of Ahab and Jezebel. Met him on the property of Naboth: The mention of the property of Naboth was fitting for the occasion of what transpired. Naboth's vineyard had been stolen by Ahab and Jezebel, and thus, it was the ideal location to bring judgment down on the house of Ahab (1 Kg 21:19). I will repay you on this property: The insidious sin of Ahab in
Chapter 10 10:1-11 Ahab had seventy sons: It seems that Jehu had two purposes in mind in reference to his extermination of the descendants of Ahab. First, he wanted to secure his reign. Second, he wanted to bring the judgment of God on the house of Ahab for the idolatrous practices of Ahab and Jezebel. In order to accomplish these two objectives, he went to extreme measures to make sure that all the descendants of Ahab were killed. In the case of the seventy sons, he demanded the loyalty of others by asking them to execute the seventy sons. Realizing the strength of Jehu, they performed the deed and sent the heads of the seventy sons to Jehu in a basket. Jehu went beyond the descendants of Ahab in eradicating the influence of Ahab and Jezebel from Israel. He even executed all of Ahab's great men and close acquaintances, even the priests of Baal. The national cleansing of the evil influence of Ahab and Jezebel could not have been accomplished without the eradication of all those who either condoned or led in the evil. Jehu killed all: We must not make the mistake of assuming that God moved Jehu to perform these wicked deeds. God foreknew that Jehu was disposed to being such a person. Therefore, He anointed him to be king, knowing that he would take these actions against the house of Ahab. God only used the wicked actions of Jehu to bring down judgment on the house of Ahab and Jezebel. 10:12-14 Brethren of Ahaziah: Athaliah was the daughter
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of Ahab. Thus these brethren would have been descendants from Ahab that came from the marriage between Ahaziah and Athaliah. Jehu's mad massacre of the descendants of Ahab was thus carried out on these forty-two men, lest they also have thoughts of conspiracy against him, or they continue to promote the evil of Ahab and Jezebel. 10:15-17 Jehonadab: This man left a heritage of obedience to God in the lives of his sons (See Jr 35). He commanded his sons to follow after the laws of God, to refrain from drinking wine, and to live in tents as the Israelites did during their wandering in the wilderness. He surely instructed his descendants to live in such a manner because of what he witnessed in the life of Jehu in his zeal to eradicate Baal worship from Israel. 10:18-28 Call to me all the prophets of Baal: In order to insure the complete eradication of Baal worship from Israel, Jehu eliminated the religious leaders of the cult. In order to do this, he improvised a scheme to have them all come together into one place. Once present, he commanded their execution. Not only did he execute those who led in Baal worship, he destroyed the temple of Baal. This destruction was so complete that to this day there remains no trace of any temple of Baal in Palestine. The statement of verse 27 was thus the legacy of Jehu. He destroyed Baal worship throughout Israel. 10:29-31 Jehu: See Encyclopedic Bible Study Guide, Archaeology, the Bible, The Black Obelisk of Shalmaneser III. Jehu took no heed to walk in the law: It is for this reason that we would question Jehu's true motives in reference to his eradication of all those who might threaten his reign. He knowingly sought to fulfill the prophecy of Elijah. But in doing so he was securing his reign. The fact that he did not continue with total obedience to the law of God leads us to believe that he orchestrated a limited reform, for his motives were primarily to secure his reign. He continued in the sins of Jeroboam in that he left the golden calves at Bethel and Dan. As long as these two altars remained, the twelve tribes would be thinking in the terms of two nations, not one. The sins of Jeroboam included doing anything that kept Israel divided. 10:32-36 The Lord began to cut off ... Israel: While Jehu was securing his reign in the central areas of Palestine, Hazael, king of Syria, began to bring the northern portions of Israel under Syrian control. Since all Israel would not unite under the rule of God, God allowed the nations around them to subject them to their control, and eventually He allowed all the Israelites to be taken into captivity. One reason why they became so vulnerable was that they grew to be autonomous from one another as tribes.
sons of Jehoram, but not the children of Athaliah. The royal seed would include the descendants of Jehoshaphat of the Davidic line. However, Jehosheba, the aunt to Joash and wife of Jehoiada (2 Ch 22:11), hid Joash away from the murderous purging of Athaliah. This action was a providential act of God in order to preserve the seedline of David, for God had promised that through David One would come to sit on his throne (See comments 2 Sm 7). 11:4-12 Through his skillful leadership, Jehoiada devised a plan by which he would overthrow Athaliah. Having hidden Joash until he matured, he then secured the loyalty of the captains and palace guard. Since his plan was to overthrow the Baal worship that was promoted by Athaliah, he was able also to secure the loyalty of the priests of Jerusalem (2 Ch 23:4). When the day came for the coronation of Joash, who was at the time seven years old, an official announcement was made with the approval of the people. Joash was thus established as king. 11:13-16 Treason, treason: Athaliah was caught off guard, and thus all her efforts to stop Jehoiada from establishing the kingship of Joash were futile. Her execution was pronounced and carried out outside the temple, lest the temple be desecrated. Thus ended the reign of a murderous woman who lived after the example of her parents, Ahab and Jezebel. 11:17-21 The house of Baal: The very existence of a temple that was constructed for the worship of Baal reveals the extent to which the southern kingdom went into apostasy during the reign of Athaliah. Solomon had built a temple to God. When the influence of Baal became so strong in Judah, then the people demanded that a temple be built to Baal. Temples are not built for practical reasons, but as idols through which men worship their gods. The reforms of Jehoiada, therefore, were for the purpose of restoring Judah's covenant relationship with God, lest they also follow after the idolatrous example of the northern kingdom.
Chapter 12 REIGN OF JOASH 12:1-3 (2 Ch 24:1-17) Jehoash: This is a variant spelling for the name, Joash. Since he began his reign as a sevenyear-old boy, the authority of his reign rested in Jehoiada who was the high priest at the time. Since Jehoash's early reign was probably confined to Jerusalem, Judah failed to take away the high places where people continued to sacrifice and burn incense in idolatrous worship in the rural areas (2 Ch 24:1522). 12:4-8 Athaliah's focus on the worship of Baal and upkeep of her temple of Baal had led to the neglect of the temple of God. She had even taken articles from the temple of God to be used in the temple of Baal (2 Ch 24:7). And thus, the temple of God needed much repair. Funds were sourced from the census assessment (Ex 30:23), the redemption money (Nm 18:15,16), and the freewill offerings. Regardless of their zeal, by the twenty-third year of the reign of Jehoash the priests were not able to complete the repair of the temple. 12:9-16 Chest: An effort was made to increase the freewill offerings. When those who came to the temple realized
Chapter 11 RISE & FALL OF ATHALIAH 11:1-3 (2 Ch 22:10 – 23:21) Athaliah was the daughter of Ahab (8:18,26). As the queen of the southern kingdom, she reigned from 853 to 841 B.C. Because she was the daughter of Ahab, it seems that Jehoram, her husband, did not involve himself in the affairs of Jehu while he cleansed the northern kingdom of the descendants of Ahab. In order to secure her power, Athaliah executed all the royal family. These were the
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that there was a lack of funds for completing the repair, they willingly gave into the chest their freewill contributions. Sufficient funds were thus raised in order to complete the repair. As the workers pointed out the specific repairs that needed to be made, the people gave to complete what was identified to be repaired. There were not made ... bowls ... snuffers ... basins: This statement of verse 13 refers to the time when the repairs were being made. However, the 2 Chronicles 24:14 account refers to the time when the repairs were completed, and then the articles for the temple were made. Trespass money: See Lv 6:2-6; Nm 6:6-8. Sin money: The priest was not to receive a gift in reference to the sin offering. It may have become a custom, however, to give the priest something for his trouble in carrying out the sin offering (See Nm 5:10). 12:17-21 When Hazael, king of Syria, became a threat to Jerusalem, Joash took the treasures of the temple and royal palace and gave them to Hazael as tribute, though we are not told if this was a continual payment (2 Ch 24:23,24). His servants ... made a conspiracy: It may have been that after the death of Jehoiada that Joash gave himself over to worship idol gods (See 2 Ch 24:15-22). If this were the case, then he would have betrayed the very reason for his kingship. Those who were in charge of the spiritual leadership of Israel rebelled against him.
the ground more than three times. He would thus not be able to completely destroy the threat of Syria. 13:20-25 Raiding parties: These Moabite raids were not on the cities, but on the farms. They raided the farms for food. Touched the bones of Elisha: Though dead, God continued to work through Elisha. The miracle was possibly given for the purpose of reassuring Joash that God would bring about the words that Elisha had spoken concerning his victories over Syria. These victories took place after the death of Hazael, for Israel was able to recover the cities from Ben-hadad, the son of Hazael, that Hazael had earlier taken from Israel. Benhadad: This would be Ben-hadad III, the son of Hazael. The Tell al-Rimah Stele of Adadnirari III, who was king of Assyria during these years, mentions Jehoash and Ben-hadad III. The inscription of this archaeological discovery also mentions the fact that Adadnirari received tribute from Mari of Damascus and "Joash, the Samaritan." Lord was gracious: Because of His covenant with the fathers of Israel (Abraham, Isaac and Jacob), God spared Israel at this time in their apostasy. They were not spared because of any righteousness on their part. They were spared because of God's promise to their fathers. God often has compassion on the children for the sake of the fathers. In this case, it was His mercy on an entire nation because of His promise that He made to a nation.
Chapter 13 REIGN OF JEHOAHAZ 13:1-9 The writer at this point returns to a history of the northern kingdom. The reign of Jehoahaz was from 814 to 798 B.C. Verse 1 states that Jehoahaz in the north began to reign in the 23rd year of Joash in the south. He reigned seventeen years. Jehoahaz thus reigned until the 39th or 40th year of Joash. But verse 10 states that he died and his son Jehoash succeeded him in the 37th year of Joash. We would thus understand the reign of Jehoahaz in verse 1 as a coregent reign in the latter years of his reign, whereas in verse 10 emphasis was on the total length of his reign. Evil in the sight of the Lord: Jehoahaz perpetuated the sins of Jeroboam, and thus his reign was tarnished with sin. As a king, he could not lead Israel to withstand the attacks of Hazael, king of Syria. Dwelt in their tents: It seems that Hazael had taken the cities, and thus relegated the Israelites to living as they did in the wilderness. They lived in tents in the rural areas, whereas Hazael controlled the cities.
Decline And Fall Of The Northern Kingdom
(14:1 – 17:41) Outline: (1) Reign of Amaziah (14:1-22), (2) Social decay in the north (14:23 – 15:38), (3) Reigns of Ahaz and Hoshea (16:1 – 17:41)
Chapter 14 REIGN OF AMAZIAH 14:1-4 (2 Ch 25:1-28) Amaziah: Amaziah began his reign in the north in 796 B.C. and reigned until 767 B.C. It is stated that he did that which was right in the eyes of the Lord, but not as David. Though it is not explained what he did right, we assume that he did not serve the Lord with all his heart. He possibly did allowed the worship of Baal, and thus led the people away from God. Nevertheless, he did not remove the places of false worship. 14:5-7 Did not kill the ... murderers: See Dt 24:16. The book of the law of Moses: This reference, with the one in 1 Kings 2:3, affirms the Mosaic authorship of the Pentateuch. Since no other person is given credit for writing the first five books of the Bible, then we must assume that this inspired affirmation is sufficient to credit Moses with the inspired authorship of Genesis through Deuteronomy. Took Selah by war: See 2 Ch 25:3-13. Selah was the capital of Edom (Is 16:1), which today is referred to as Petra (See Ob 1-4). The result of this war was that Edom became the vassal of Judah. 14:8-16 Let us look one another in the face: This was an invitation for war against the northern kingdom. It was possibly made in response to raids that the northern kingdom had made on the northern cities of Judah (2 Ch 25:1-13). The thistle: This fable of Jehoash was delivered to Amaziah in order that he back down from this threat. It seems that Amaziah's
DEATH OF ELISHA 13:10-19 (14:15,16) In the record of Joash's reign, the beginning of his reign (vss 10,11) is immediately followed by the conclusion of his reign (vss 12,13), which conclusion is again stated in verses 14:15,16. O my father: Contrary to many kings of the northern kingdom, Joash had great respect for Elisha. In his last prophecy concerning Israel's confrontation with Syria, Elisha asked Joash to shoot an arrow toward the east, symbolizing Israel's victory in Aphek. When Joash was asked to strike the ground, the number of times that he struck the ground with his arrows would indicate how many times he would strike Syria. Unfortunately, he did not strike
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victory over the Edomites had made him over confident. But Amaziah would not listen. As a result, Jehoash defeated the army of Amaziah, pursuing him even to Jerusalem. Jehoash then plundered the national treasury of the royal palace and temple. What had now happened in the history of Israel as a whole was that the two kingdoms of Israel, the north and south, had alienated themselves from one another to the point that they would go to war against one another. The time of this battle between Jehoash and Amaziah was about 65 years from the captivity of the northern kingdom by the Assyrians that occurred in 722/21 B.C. Now that Israel was at war with itself, the northern kingdom easily became the prey of the Assyrian Empire that was beginning to spread from the northeast of Palestine. The destruction of the northern kingdom of Israel loomed in the air as they sunk deeper into apostasy. 14:17-22 A conspiracy: We are not told the reason for this conspiracy. However, some have assumed that it was because of Amaziah's weakness in his war with Jehoash. He was unwise in going to war against the northern kingdom, and subsequently humiliated Judah when the north plundered the treasures of the royal palace and temple. Since many in Judah were still trying to remain faithful to the Lord, some have also suggested that the real reason why Amaziah was killed was because of his apostasy to serve other gods (See 2 Ch 25:27).
great social attachment to the high places of both the northern and southern kingdoms of Israel (See introductory notes). The use of the high places is not clear, other than the fact that they were places to which people went for the sacrificial offerings that were made, and the worship that was associated with other gods. They were thus places where the people lost their focus on God as the only true and living God, and focused on their own carnal desires and beliefs. The temples of Baal were often destroyed by the reforming leaders of the north and south, but the high places remained. It may have been that because the people enjoyed the high places for their immoral and apostate practices that it was a political move to allow them to remain, though the temples to the false gods were often destroyed in the cities during the restorations of some kings. The high places were possibly used primarily by the rural people to focus on false religious behavior, and the temples were used by the urban people. 15:8-22 Zechariah ... reigned: Zechariah's reign was short lived. This was the beginning of the end of the northern kingdom. Shallum: After six months as king, Zechariah was assassinated by Shallum. This conspiracy began a decline in the stability of the leadership of the northern kingdom. This was one factor that led to the downfall of the north. Zechariah's assassination signaled the end of the house of Jehu, thus fulfilling the prophecy concerning his household (10:30). Menahem: Menahem, a cruel military leader, assassinated Shallum. He subsequently reigned from 752 to 742 B.C. During the reign of Menahem, the Assyrians, under the leadership of Shalmaneser (858-824 B.C.) and Adadnirari (805-782 B.C.), were expanding the Assyrian Empire to the west and south. Pul: This is the Babylonian name for the Assyrian king, Tiglath-pileser. Since Menahem knew that he could not win in a military conflict with the Assyrians, he subjugated the rich in Israel to heavy taxation in order to pay tribute to Assyria. 15:23-26 Pekahiah: This son of Menahem reigned in the north for only two years from 742 to 740 B.C. However, it seems that the rich, who were subjected to the high taxation of Menahem, rebelled against his reign. One of his captains, Pekah, was thus aided in an insurrection against Pekahiah, murdering Pekahiah in the process. Pekah subsequently reigned from 740 to 732 B.C. 15:27-31 Captive to Assyria: The Assyrians introduced a new foreign policy in their conquest of nations. They took captives of conquered peoples as slaves back to their homeland. In this case Tiglath-pileser assaulted the northern kingdom, defeated Pekah's army, and then took Israelites captive back to Assyria (See 17:6). Hoshea: Because of Pekah's defeat by the Assyrians, Hoshea conspired against him in order to bring Israel under the control of Assyria. 15:32-38 (2 Ch 27:1-8) Jotham: Jotham reigned in the southern kingdom from 740 to 732 B.C., though he reigned coregently with Uzziah from 750 to 740 B.C. In those days the Lord began to send ... Rezin ... and Pekah: With the conquest of Assyria over Israel through the leadership of Tiglathpileser, the end of the northern kingdom loomed in the near future. These events are recorded from 2 Kings 15:27 to 17:1. Because of the brevity of what is recorded, it is sometimes dif-
SOCIAL DECAY IN THE NORTH 14:23-29 Jeroboam: This was Jeroboam II who reigned in the northern kingdom from 782 to 753 B.C. Because he was a wise military leader, and a good administrator in government, Jeroboam took the northern kingdom to the zenith of its prosperity and power. He led the north in reclaiming much of the territory that was lost to the Syrians. Unfortunately, he continued in the sins of Jeroboam I in maintaining a separation between the north and south by promoting loyalty to the altars at Bethel and Dan. Jonah: This would be the prophet Jonah who wrote the book of Jonah. He saved them by the hand of Jeroboam: At this time in history, God saved Israel from total destruction through the leadership of Jeroboam II, thus fulfilling the prophecy of 13:5. Unfortunately, from the time of the death of Jeroboam II Israel began to decline, a decline that would lead to her destruction that would come only about thirty years after Jeroboam died.
Chapter 15 15:1-7 (2 Ch 26:1-23) Azariah: Azariah reigned in the southern kingdom from 767 to 740 B.C. He was also referred to as Uzziah (2 Ch 26; Is 1:1; 6:1). The name "Azariah" means "the Lord helps" and the name "Uzziah" means "the Lord strengthens." In 14:22 it is stated that he reclaimed Elath that was Solomon's port city in the Gulf of Aqabah (1 Kg 9:26). He led Israel with a strong army (2 Ch 26:6-15). Because God struck him with leprosy, Jotham, his son, administrated both his house and the nation in his later years. When he died, Jotham became the king of Judah. Leper: 2 Chronicles 26:1623 explains that God struck Azariah with leprosy because of his presumptuous actions that he did in the temple (Compare Lv 13:45,46). The high places were not removed: There was
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ficult to picture all that went on during these years of national chaos. In reference to the 2 Kings record, the events of 15:32 – 16:18 occurred before the events that are recorded in 15:29. 2 Kings 15:32 – 16:18 explain in greater detail the brief mention of historical events in 15:29. According to the listing of Assyrian kings, the Tiglath-pileser who is mentioned here in the biblical text was Tiglath-pileser III. There is a great deal of archaeological evidence in reference to the exploits of the Assyrian Empire at this time in the history of the world. Tiglath-pileser III revived the Assyrian Empire at this time in history. Information in his personal annals of Assyrian history mention that he defeated a coalition of kings that was led by Azariah, the Judean king. This decisive victory took place in the middle of the 8th century B.C. This was the time when the northern kingdom, under Menahem, was subjected to pay tribute to Assyria (15:19). Following these events, Pekah of the north apparently formed an alliance with Rezin of Syria in order to throw off the Assyrian yoke. Pekah and Rezin also made a move against Judah (16:5; Is 7:1-17) while Tiglath-pileser was occupied with taking Uartu. It is possible that these two kings, Pekah and Rezin, coerced Philistia and Edom to join with them in their campaign against Assyria, and possibly Judah (15:37). However, Jotham would not join the coalition, assuming that the end of the northern kingdom was imminent. Pekah and Rezin subsequently made war with Judah during the reign of Ahaz, which war is called the Syro-Ephraimite War (16:5; Is 7:1,2). The war of Pekah and Rezin against Ahaz motivated Ahaz to send a gift to Tiglath-pileser in order to gain his support against Pekah and Rezin (16:7-9). Subsequently, Tiglath-pileser attacked Syria (16:9). He then moved against the northern kingdom of Israel. This was when Tiglath-pileser carried away captives of the north into Assyrian captivity (15:29). The cost to Ahaz for buying the support of the Assyrians was that Assyrian gods were introduced into the worship of Judah as a political move to continue the security that came with an alliance with Assyria (16:10-18). This weakened the commitment of the south to God, which would later lead to its downfall. But in the north, Tiglath-pileser III began the downfall of Israel, which was later finalized by Shalmaneser III, who followed Tiglath-pileser to the throne of Assyria.
a foreign power marked the end of Judah, for it manifested their trust in men and not in God. They had thus become a secular nation where God was divorced from the leadership of the people. Made his son pass through the fire: Ahaz worshiped Molech with human sacrifice, a practice that was vehemently condemned by the prophets (23:10; Ps 106:38; Jr 7:31; Ez 16:21). 16:5-9 The Syro-Ephraimatic War lasted for some time. However, Rezin and Pekah were not successful in their attack against Jerusalem because of the strong fortifications of the city. Edomites: Some translations read, "Syrians." However, the stronger manuscript evidence supports the reading, "Edomites," which most modern translations use. The treasury: The royal house and temple were used as the central banks of the kingdoms. Through taxation, storage was made of gold and silver in the royal houses and temples of the nations. Throughout the history of Israel, the stores of wealth in Jerusalem were often plundered by foreign kings or used by the kings of Judah to buy the allegiance of foreign powers (See 12:18; 1 Kg 14:26; 15:18). Killed Rezin: Tiglath-pileser killed the king of Syria, and thus Syria was no longer a buffer nation that stood between Assyria and the northern kingdom of Israel. 16:10-20 He saw an altar: On his visit to meet with Tiglath-pileser in Damascus, Ahaz liked an altar there that had been built for sacrifices to pagan gods. He had a copy of this altar built in the courtyard of the temple in Jerusalem. It could have been that he was also introducing into the worship of Israel the gods of the Assyrians and Syrians. Since the worship of a foreign god was a political practice that manifested one's allegiance to the nation of the god, we could assume that at this time Ahaz was showing his allegiance to the Assyrians by building a copy of the Assyrian altar. Because of the king of Assyria: There may have been political reasons why Ahaz introduced the religious influence of Assyria into Judean religious ceremonies. This would not have been difficult for Ahaz to do since he had gone to the extremity of honoring the god of Molech.
Chapter 17 17:1-4 Hoshea: Hoshea reigned in the north from 732 to the time of the fall of Samaria in 722/21 B.C. He was the last king of the northern kingdom. This chapter ends the history of the northern kingdom that was started with the reign of Jeroboam in 931 B.C. The historical lesson here is significant. The history of Israel began with their exodus from Egypt in 1445 B.C. It ended with the coming of the Messiah when all men were brought together into the spiritual nation of Israel, the church, wherein there is neither Jew nor Gentile (Gl 3:26-29). Within this period of time, the northern kingdom of Israel existed for a brief period from the division of the kingdom of Israel as a whole in 930 at the beginning of the reign of Jeroboam to the time they fell to the Assyrians in 722/21 B.C. Thus in a period of 210 years the nation came to an end after dividing itself from Judah. The brevity of its existence in reference to the 1445 years of Israelite history exemplifies the curse of idolatrous state religion that Jeroboam
Chapter 16 REIGNS OF AHAZ & HOSHEA 16:1-4 (2 Ch 28:1-17) Ahaz: Ahaz reigned in Judah from 732 to 716 B.C. Under the reigns of Azariah and Jotham, Judah experienced a period of prosperity and national confidence. It was a time of luxury and self-sufficiency during which Isaiah and other prophets preached to a society that trusted in the material security of their wealth (Is 2–6). It was a time of apostasy that was supported by the security of a materialistic life-style among the leaders of the nation. God thus sent the coalition of Rezin and Pekah against Judah as punishment for their indifference toward the law of God (15:37; 2 Ch 28:5-7). In his arrogance, and refusal to turn to God, Ahaz went to the Assyrians, a foreign power, in order to be delivered from the threat of Israel and Syria. Judah's coalition with
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introduced among God's people. Not as the kings of Israel who were before him: This could be a reference to Hoshea allowing people to go to Jerusalem for the Passover, which thing was discouraged by other kings of Israel. One of the sins of Jeroboam was to discourage people from going for the temple sacrifices in Jerusalem. He built the altars in Bethel and Dan in order to provide an alternative, and thus fostered the continued division of Israel by keeping worshipers away from Jerusalem. Kings after Jeroboam continued this policy, and thus "the sins of Jeroboam," which God never intended by giving Jeroboam the northern ten tribes, included a prohibition of people from going to Jerusalem. But according to 2 Chronicles 30 Hoshea allowed such (2 Ch 30:10-27). Shalmaneser: See the Encyclopedic Study Guide, Archaeology and the Bible, B, The Black Obelisk of Shalmaneser III. Shalmaneser followed Tiglath-pileser to the throne of Assyria. So, king of Egypt: Some in Israel convinced Hoshea to discontinue paying tribute to Assyria. Their confidence was probably in an alliance they made with So. But the alliance failed and Hoshea was imprisoned by the Assyrians. 17:5,6 Only two verses of scripture are given to the tragic end of 210 years of history of the northern kingdom. What Jeroboam had started in rebellion against Rehoboam ended in national tragedy with the carrying away of Israelites out of their promised land into a foreign country. All was the fulfillment of prophecy, and the work of God to punish His people for living after their own desires and not after His commandments. The king of Assyria: It is not clear in history whether reference here was to Shalmaneser or Sargon II. The archaeological discovery of the Babylonian Chronicle gives credit to Shalmaneser for the victory. When considering all historical records, it seems that Shalmaneser began the three-year battle against Samaria, but died before the city was finally taken. Sargon II finished the siege, and thus took credit for defeating Samaria. The date for the fall is usually given as 722/21 B.C. The fall of the northern kingdom is given as 722/21 B.C. with the fall of Samaria, though Assyria had earlier subjugated northern areas of Israel before this date. Halah ... Habor ... cities of the Medes: Following the practice that was started by Tiglath-pileser, the king of Assyria took captives from Israel and moved them to different regions throughout the Assyrian Empire. What the Bible student must remember is that when the Babylonian Empire eventually overcame the Assyrian Empire in the years to come, Babylon assumed control of these territories of the Assyrians. When the time came for the return of the remnant of Israel from captivity, there was a remnant of the northern tribes in Halah, Habor, and the cities of the Medes who returned to the land of Palestine. And thus, a remnant of all twelve tribes of Israel returned to the land of promise in order to await the coming of the promised Messiah and Savior of the world. 17:7-23 Pass through the fire: Though in occult worship some gave their young children as offerings, others evidently forced their children who were older to walk through coals of fire in order to prove their loyalty to false gods. Though not necessarily connected with the worship of false gods, this practice still exist today in various cultures of the world among
some who seek to prove their mental strength. Yet the Lord testified against Israel: The historical lesson is that throughout the centuries, cultures progressively become more wicked. They do not develop higher moral standards. When people seek to follow after their own lusts, they will refuse to hear the word of God, and thus digress into moral decay. Feared other gods: They created imagined gods in their minds that they believed existed. They thus walked in the fear of their own minds, for they made themselves the center of their own desires. Idolatry is the desire to live according to one's own self by imagining gods and spirits in one's own mind. Statutes of the nations: Instead of cleansing the land of the nations who obeyed customs that were contrary to the will of God, they compromised with the nations, and thus fell under the influence of sinful foreign customs. Did secretly: They thought they could sin without the knowledge of the omnipresent God of heaven. Built ... high places: Not only did they fail to tear down these centers where worship was conducted to false gods, they built their own. Two calves: These were the golden calves in Bethel and Dan that Jeroboam had made in order to keep the people from going to the annual sacrifices in Jerusalem. Images: After the spirit of idol worship, they formed with their hands physical representations of the gods they imagined in their minds. Provoke the Lord to anger: They were not ignorant of the law, for the prophets spoke throughout their apostasy. They arrogantly chose not to obey the One who formed them as a nation by delivering them from the bondage of Egypt. They refused to repent (Is 55:6,7). Carried away out of their own land to Assyria unto this day: From this statement we would conclude that 1 & 2 Kings were written sometime after 722/21 B.C., but before the return from the Babylonian exile that occurred in 536 B.C. Somewhere during this 185 year period these two books, and possibly 1 & 2 Chronicles, were written in order to warn the returning exiles never to walk in the sins that led them into captivity. Because the returning exiles never again appointed for themselves a king on earth, or followed after idolatry, then we would assume that they learned from their history. 17:24-28 Assyria brought people from Babylon ... Cuthah ... Ava ... Hamath ... Sepharvaim: Not only did the Assyrians take captives from the lands they conquered and scatter them among the territory of their Empire, they also transplanted other people from their Empire into the lands they conquered. The reason for this was to break down the national loyalty of the people. They assimilated cultures with one another in order to lessen the threat of revolt against the Empire. What also happened during this cultural mixing was that the gods of the peoples of different lands were integrated into the religion of each group of people. The result of the mixing of the races in this case produced what later became known as the Samaritans. These were a racial cross between the Israelites who were left in the land of Palestine and the other races of people who were brought into Palestine by the Assyrians. The Lord sent lions: Because those who were brought into the land did not know or fear the God of heaven, God allowed the population of lions in the depopulated land to increase. The land, therefore, became a dangerous place in which to live. Teach
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Manasseh and Amon (21:1-26), (3) Reformation of Josiah (22:1 – 23:30), (4) National turmoil and captivity (23:31 – 24:20), (5) Fall of Jerusalem (25:1-30)
them the custom of the god of the land: Because the Assyrians concluded that the lion attacks were the result of the God of the land who was punishing the people, he commissioned that a Levite priest be sent to the land to teach the people the commandments of God. We would assume, therefore, that the faith of the Samaritans that existed at the time when the Jews returned from captivity in 586 B.C. came as a result of the teaching of this one Levite priest who was sent to teach the people in the land of Palestine after the captivity of the northern kingdom. We must never underestimate the power of the word of God in the hands of just one person. 17:29-33 Every nation made gods of their own: The lone Levite priest who was sent to teach the people the law of God had competition. We must not underestimate the initiative of people to create gods after their own imaginations. What seemed to have happened in this case was that the people who were transplanted in the land mixed their beliefs with the word of God. Succoth-benoth: We know little about this Babylonian god. Nergal: This male god was originally associated with the sun and fire. He was then made the god of war and hunting, and later the god of disasters. Ashima: This was the god of the Hamathites and may have been associated with the Asherah. Nibhaz and Tartak: We know little about these two gods. Some have suggested that Nibhaz originated from Elam and that Tartak was a Syrian goddess. Adrammelech: This god was associated with the Sumero-Akkadian god, Anu, which was associated with human sacrifice. Since these gods were the religious reflection of the culture of the people who had imagined them, then what Israel did was allow the culture of the people to influence them. Instead of being influenced by the word of God, they allowed others to dominate their beliefs and behavior. Burned their children in fire: This would be the practice of offering small children as burnt offerings to false gods. Similar practices prevail today among witch doctors and tribal groups who steal away small children in order to use various body parts for spiritualistic ceremonies. 17:34-41 The attempt to teach the Samaritans the law of God was only partially successful. The religious beliefs of the people who were imported into Palestine were too strong. The result was a mixture of truth and error. Thus unto the time 1 & 2 Kings were written, the people continued to believe in the gods of the lands from which they originated. However, in many ways they also accepted belief in the God of Israel because of the teaching of the Levite priest who was sent to teach the word of God. But what they did was add the God of Israel to their polytheistic system of belief in many gods. As did their fathers: The fathers established belief and behavior that was continued through their children. In a world where obedience to God is often difficult, if the fathers do not set an example of obedience to God, then the children have little chance of being faithful. For this reason, the fathers must be obedient students of the word of God in their lives for the sake of their children.
Chapter 18 REIGN OF HEZEKIAH 18:1-8 (2 Ch 29:1 – 32:32; Is 36 – 39) Hezekiah: Hezekiah reigned over the southern kingdom from 716 to 687 B.C. His reign is explained almost equally in the accounts of 2 Kings, 2 Chronicles and Isaiah. He removed the high places: Hezekiah's reign was considered righteous before God because of his trust in God and the extent to which he restored Judah to God. He not only made reforms in the cities, but also in the rural areas by removing the high places where wicked retreats were conducted to false gods. Nehushtan: Since the meaning of this name is "the bronze thing," we could assume that this was a derogatory reference of Hezekiah toward this relic of the past (Nm 21:8,9). The fact that the people made it an object of religious respect teaches that God's people should never be left some relic of the past that He used in His work with His people. Men often have an uncontrolled desire to place an object before them that reminds them of their relationship with God and encourages their faith. Spiritually minded people do not need such objects. Disciples are to be known by their love for one another (Jn 13:34,35). The Lord was with him: God is with those who make a total commitment to serve Him. In this context, the commitment of Hezekiah was manifested by what he did in restoring the people to God. Commitment must be manifested by the works of those who seek to restore themselves to God. Corrections in theology, though necessary, are not sufficient alone. God is with those who take action for Him. Against ... Assyria: At first he was probably against Sennacherib, but after the death of Sennacherib, his revolt was against Sargon. 18:9-12 See 17:1-6. Because they did not obey: The reason is given for the downfall of the northern kingdom. The northern kingdom fell as a people of God because they refused to be faithful to the commandments of God. They created and obeyed their own commandments, and thus created their own false gods whom they assumed would condone their sin. King of Assyria: Since Shalmaneser died before the battle against Samaria was completed, the "king of Assyria" that is mentioned in verse 11 would be Sargon II. By the time of Assyria's attack of the southern kingdom in verse 13, Sargon had died and Sennacherib was king of Assyria. Cities of the Medes: We must keep in mind that in the Assyrian captivity some of the northern ten tribes of Israel were taken into lands of captivity that were later taken over by the Babylonian Empire, which was subsequently taken over by the Medo-Persian Empire. When the southern kingdom of Israel fell in 586 B.C., and subsequently taken into Babylonian captivity, the land of the Medes to which they were taken was part of the Babylonian Empire. Therefore, there were Jews from the northern kingdom already in the land of the Medes when the captives of the southern kingdom arrived as captives after 586 B.C. When King Cyrus of the Medo-Persian Empire allowed the Jews to return to Palestine after the seventy years of captivity,
Decline And Fall Of The Southern Kingdom
(18:1 – 25:30) Outline: (1) Reign of Hezekiah (18:1 – 20:21), (2) Reigns of
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a remnant of all twelve tribes return to rebuild the temple (See comments of Ezra). 18:13-16 Sennacherib: The two kings of Assyria, Sargon and Sennacherib, left many annals concerning their military campaigns into Palestine. These archaeological discoveries have aided our understanding of the conflicts between Assyria and Judah (See Encyclopedic Study Guide, Archaeology and the Bible, D, E, and F). Sennacherib ... came up against all the fortified cities of Judah and took them: When Sargon was killed in battles in the land of Tabal, revolts started in the Mediterranean regions where Assyria had formerly conquered several small nations. Hezekiah was one who joined in these revolts against the Assyrians (vss 7,8). At the same time, Merodach-baladan was leading the rise of the Babylonian Empire. He also encouraged other nations to rebel against Assyria (20:12-19; Is 39). These revolts occurred at the beginning of the 8th century B.C. In 701 B.C. Sennacherib, who succeeded Sargon, determined to subdue these revolts. It was during this time that Sennacherib came against the cities of Judah. When Sennacherib initially defeated Tyre, then the city-states, except Ashkelon, Ekron and Jerusalem, submitted to pay tribute to Assyria. However, Sennacherib eventually crushed Ashkelon, and then intended to do the same with Ekron. The Philistines then made an alliance with Shabaka of Egypt, who in turn called for reinforcements from Ethiopia. But Sennacherib defeated this coalition of nations at Eltekah, north of Ekron. After his conquest of Eltekah, Timnath and Ekron, Sennacherib headed for Jerusalem. Before arriving at Jerusalem, he engaged Lachish, a well-fortified city that was at the time larger than Jerusalem. On the wall reliefs of the temple-palace of Nineveh, archaeologists have discovered a description of how Sennacherib defeated Lachish. When Hezekiah realized that Sennacherib could not be stopped, he submitted. As a result, Sennacherib laid on them a heavy tribute, which Hezekiah paid. However, in order to pay this tribute, Hezekiah had to strip all the treasures of the temple, even taking the gold that overlaid the doors and doorposts. It is assumed that this completed the first invasion of Sennacherib to the land of Judah. Another was to follow, during which the army of Sennacherib would be slain by an angel of God. 18:17,18 The king of Assyria sent Tartan: Some have affirmed that there was a period of about twelve years between verses 16 and 17, and thus the narrative that follows is the description of a second invasion into Palestine by the Assyrian army. The reason for this assumption is that in the first invasion, Hezekiah submitted to Sennacherib and paid tribute (vss 13-16). In the context of the communications from 18:17 to 19:37, mention is made of Hezekiah paying tribute. During this second confrontation with Sennacherib beginning with verse 17, Isaiah is with Hezekiah, and thus Hezekiah is defiant to the proposals made by Sennacherib. The second reason why this was probably a second invasion is in the fact that Tirhakah (19:9) was an Ethiopian. In archaeological discoveries he was a coregent ruler of Egypt with his brother Shebitko in 690/689 B.C. Therefore, he could not have been in power to lead Egyptian forces into Palestine as early as 701 B.C. The Egyptian army that Sennacherib engaged at Eltekah was
not the same army that was led by Tirhakah. A third reason why this narrative would be considered a second invasion is in the nature of the messages of Isaiah. Messages that Isaiah pronounced from around 705 to 701 indicate that Isaiah was against Hezekiah's rebellion against Assyria (See Is 28:14-22; 30:1-17; 31:1-3). However, other messages indicate that God would break the yoke of Assyria, which messages were directed to Judah concerning Assyria's second invasion (See Is 10:24-27; 14:24-27; 29:5-8). This was Hezekiah's message to Sennacherib on this occasion (19:20-34). Add to this the fact that the threat of Sennacherib against Jerusalem was suddenly terminated on this occasion with the death of 185,000 of his men. Since after the first invasion, Hezekiah sent tribute to Nineveh, no such tribute would have been sent after the sudden death of the army of Sennacherib that is explained in this account. The date for this encounter was around 688 B.C. Lachish: This was an ideal location from which the Assyrian army could bring under control threats from Egypt, as well as bring under subjection again the rebelling cities of Judah. Tartan: This was a title, not a name. He was the general of the Assyrian army (Is 20:1). Rabsaris: This title could have referred to the captain of the king's bodyguard (Jr 39:3,13). Rabshakeh: This was the spokesman for Sennacherib. 18:19-25 This bruised reed: Rabshakeh arrogantly ridiculed Hezekiah's alliance with Egypt, which he referred to as a broken staff upon which one should not rest for security. Pharaoh: This would have been Tirhakah (or, Taharqo) who was a coregent with his brother in 690/89 B.C (19:9). The Lord said to me: In order to discourage Hezekiah, Rabshakeh claimed to be on a mission from God, which, if he had known of Isaiah's message of Isaiah 10:5-11, he most certainly was. But it was not God's mission for Assyria to take Jerusalem at this time. That mission would be assigned to the Babylonians. All of what Rabshakeh said to Hezekiah was from the typical Assyrian position of being arrogant against those whom they sought to conquer. However, at this time in the history of Judah, through the faith of Hezekiah, and with the backing of Isaiah, Judah stood firm in her revolt against the Assyrian Empire. It was not the time when God would take the southern kingdom into captivity. God did not want the southern kingdom to be taken to the same regions as the northern kingdom, but into the regions of Babylonia. We must keep in mind that in the captivities God was establishing Jews throughout the ancient world in order to set the stage for the evangelization of the world after the establishment of the church in Acts 2. In the land to which the Jews were scattered, they maintained their faith, and hope of the Messiah. When the gospel was first preached by the early evangelists in the 1st century, they went first to the synagogues of the Jews in the lands to which they had been taken captive. 18:26,27 The Syrian language: This would be Aramaic, and is thus confirmed here as the official international language of the day. The Jews' language: This would be Hebrew, but specifically the dialect of Hebrew that was spoken by those in Judah at the time of this encounter with the Assyrians. 18:28-37 The content of Rabshakeh's speech to the people
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was to give them the alternative of living in Assyria in captivity as opposed to the consequences of resistance against Sennacherib. Assyria's conquest of all the cities he mentioned in this context, as well as the fall of Samaria, would certainly be discouraging to the Israelites who were held up in Jerusalem. Nevertheless, Hezekiah stood firm, trusting the message of Isaiah that Sennacherib would not enter the city. Though he did not understand the message of Isaiah, he had faith in the message of God. With their clothes torn: These were times for faith and leadership. Hezekiah manifested both to the inhabitants of Jerusalem. Though Eliakim and Shebna expressed their deep discouragement as a result of the words of Rabshakeh, Hezekiah did not move from his determination to trust in God to deliver Judah from the threat of the Assyrian Empire.
sion of Jonah to Nineveh, God was the God of the Assyrian Empire that was at this time seeking to destroy Israel. Though men have throughout the ages created gods after their own rebellious imaginations, God is still the one true and living God. Israel was chosen only for the purpose of preserving a segment of world society in order to bring the Messiah into the world for the salvation of all the world. Jesus was not the Messiah for the Jews only, but also for the Gentiles. He was given by God to "whosoever" believes (Jn 3:16). Ear ... eyes: These were metaphors, or anthropomorphisms. This figure of speech uses a physical characteristic of man in reference to God who is spirit (Jn 4:24). God who is spirit has no physical ears and eyes, and thus the symbols refer to God responding to Hezekiah's plea and seeing the deplorable situation of Judah. For they were not gods: The existence of the nation of Israel, born out of Egyptian captivity, was evidence that Israel could never have become a nation if it had not been for the work of God. Other nations first existed, and then they created their gods after their imaginations. They then formed their gods in stone and wood by the work of their hands. But the God of Israel first existed, created all things, and then formed Israel by bringing her out of Egyptian captivity. We must not miss Hezekiah's argument here for the existence of God through the existence of Israel. Misguided societies create their own gods. God created His own society of Israel. 19:20-34 This stern message of rebuke and chastisement certainly stunned the arrogant and proud Sennacherib. This was a message where Judah revealed her contempt and scorn for Assyria. Sennacherib had been mocking the insignificant army of Judah that was held up behind the walls of Jerusalem. However, God's message reversed the feelings of contempt and scorn. These were feelings that should be expressed by Judah toward the Assyrians who had no business threatening God's people. In fact, Sennacherib's contempt and scorn of Judah was viewed as contempt and scorn against the God of all creation. Those who do not know the one true and living God will behave in such a manner. In their ignorance and arrogance they condemn themselves through their mockery of God's work through His people. Holy One of Israel: See Is 5:24; 30:12. I will turn you back: See Is 10:12-19. A sign to you: Upon the fulfillment of that which Isaiah here prophesied, Judah would determine that the events that would soon transpire were a sign that God was still with her. Things that grow of themselves: Because of the length of time they were shut up in Jerusalem, they had not been able to plant in their fields. And thus, volunteer crops were growing even as these words were spoken. They would eat of these volunteer crops, for the Assyrian armies would be gone in the year of these events. This harvesting of volunteer crops would continue into the second year because of the calamity that was transpiring. In the third year they would be able to return to normal farming. Out of Jerusalem will go forth a remnant: The survivors of the city of Jerusalem would be the remnant of Israel that would repopulate the land. For My own sake ... and David's sake: God had made a promise to David (2 Sm 7:10-16). From his seed One would sit on his throne. The One to whom God referred in the context of 2 Samuel 7 had
Chapter 19 19:1-7 He tore his clothes: The message from Rabshakeh not only discouraged Eliakim and Shebna who reported it to Hezekiah, it also greatly discouraged Hezekiah. Isaiah the prophet: Though Hezekiah had launched out on faith, the message of Rabshakeh brought a reasonable conclusion to any resistance to Sennacherib. Any city without the help of God would fall to the Assyrians. Hezekiah thus needed reassurance, and for this reason, he sent to Isaiah who was also in the city. Prayer for the remnant: Hezekiah had been listening to the prophets, for they were saying that God would spare a remnant of His people. The northern kingdom had already gone into captivity. Only Judah, with Benjamin, was left. Hezekiah considered Judah the remnant that was left in the land. But even Judah would eventually be taken into captivity. Only a remnant of them would eventually return to Palestine with a remnant from each of the northern tribes. Hear a rumor ... fall by the sword: We are not told from where he would hear the rumor, or what rumor would be heard. The result of his hearing the rumor would be his return to his own land where he would be killed. 19:8-13 King of Ethiopia: The word "Ethiopia" stands for Egypt, and thus some translations will read "king of Egypt." Sennacherib had gone from Lachish to Libnah. Tirhakah was seeking to come to the rescue of Hezekiah, but Sennacherib sent another dispatch to Hezekiah, saying that Egypt would offer no help. Sennacherib's message revealed that Assyria had a formidable army that no nation at the time could defeat. Sennacherib's offer to Hezekiah, therefore, was reasonable. The inhabitants of Jerusalem could exchange captivity for death. Surrender was better than resistance in view of such a great army. But because of his belief in the deliverance of God, Hezekiah was willing to risk the lives of all the inhabitants of Jerusalem. These were times when the greatness of Hezekiah's leadership was revealed. 19:14-19 God ... of all the kingdoms of the earth: The theology of this statement is profound. It is one that must never be forgotten when studying the Old Testament history of the nation of Israel. We must not assume that God was concerned only with Israel. He was King of kings, and Lord of lords over all His creation. As revealed through His commis-
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not yet come into human history, and would not for another six hundred years. Thus for the sake of bringing the Christ into the world, the inhabitants of Jerusalem at this time in history would be spared in order to repopulate Israel. For the sake of God's eternal plan through Jesus Christ, the remnant of Israel that was sealed up behind the walls of Jerusalem were not to be obliterated from history. God's plan through Israel had not yet been completed in human history. 19:35-37 Angel of the Lord: See Gn 16:7; Ex 3:2; Zc 1:12. Killed 185,000: It was time for action. Various explanations have been given for the cause of this death, for in archaeological records there is mention of a demise of the Assyrian army while they were in Palestine. But most of these explanations center around natural occurrences as diseases. The problem with these explanations is that the biblical text states that the deaths occurred in one night, and that in the morning people arose and saw the dead bodies. The deaths did not occur over a period of time, but in one night. Now it came to pass: The biblical text does not state that Sennacherib would be immediately assassinated upon his return to Nineveh. In fact, according to Assyrian records, his death did not occur until about twenty years after he returned from Palestine. His sons killed him: From the archaeological records of ancient Assyria, the death of Sennacherib can be reconstructed in reference to the reign of Esarhaddon. The oldest son of Sennacherib had been taken captive to Elim. Arda-Mulishi, who was possibly the next oldest son, probably expected to be the new king of Assyria. (Historians believe that Arda-Mulishi in Assyrian annals was the same as Adrammelech in the biblical text.) However, Sennacherib chose Esarhaddon instead of the older brothers of the family. So while Esarhaddon was traveling away from Nineveh, Arda-Mulishi murdered Sennacherib in order to assume the throne. But when Esarhaddon returned, much of the army of Assyria sided with him, and thus ArdaMulishi fled.
options are predestined. It simply says that He is omniscient. Hezekiah had two options that God knew in reference to his health. If Hezekiah continued on his present course of life, the option of death stood before him. God simply came to him and told him what was going to happen. In this case, however, Hezekiah believed that God could switch his life over to the other option. That option was life. However, we assume that the extending of Hezekiah's life was to further God's purpose with Israel. We must always understand the principle of life and death that Paul stated to the Philippians. He wrote that he had a "desire to depart and be with Christ, which is far better" (Ph 1:23). Hezekiah's situation may have been similar to Paul's in reference to the church. "Nevertheless to remain in the flesh is more needful for you" (Ph 1:24). God gave Hezekiah fifteen more years for Israel's sake, and not specifically for the sake of Hezekiah. We must conclude this because for some reason God came to give him the option of fifteen more years of life. God knew that Hezekiah would turn in tears, and thus He could be granted another option and more time to guide Israel on the right path. There is something greater in the context here than simply giving Hezekiah fifteen more years of life. 20:8-11 Let the shadow turn backward: It was certainly a miracle for the shadow of the sundial to go backward ten steps. The miracle was the reversal of the shadow, with no emphasis being placed on a reversal of the earth's rotation. God could have reversed the rotation of the earth if He so desired, but it is more probable that He bent the rays of the light. 20:12,13 Berodach-baladan: Or, Merodach-baladan (Is 39:1). This was a spy mission from Babylon. While Hezekiah was concerned about the threat of the Assyrians, he catered to the Babylonians, thinking possibly that they might aid him in any confrontation with the Assyrians. The emissaries, however, came from Babylon with more interest in the wealth of Jerusalem than the health of Hezekiah. 20:14-19 What have they seen in your house: What the Babylonian emissaries had seen was all that Hezekiah had. The ground work had been laid, therefore, for the Babylonians to come again in 586 B.C. in order to take away the treasures of the temple and royal palace. Your sons ... will be taken away: See 24:10-17. Peace and truth in my days: Hezekiah correctly understood that the calamity about which Isaiah spoke would not take place in his life time. 20:20,21 Brought water into the city: See Encyclopedic Study Guide, Archaeology and the Bible, E, "Hezekiah's Tunnel." This waterway was constructed in order to bring water into the city of Jerusalem, specifically during times of siege. It was surely in existence shortly after 701 B.C. when Sennacherib invaded Palestine and threatened to take Jerusalem. Water was channeled through solid rock from the Pool of Gihon on the outside of the city wall. The tunnel was about 533 meters long (1750 feet) and bears the name of Hezekiah.
Chapter 20 20:1-7 Hezekiah was sick: Chronologically, the sickness of Hezekiah would have taken place before the invasion of Sennacherib in 701 B.C. The events described in 18:13 – 19:37 would have taken place during the extra fifteen years of life that were given to Hezekiah. We would conclude, therefore, that in answer to his prayer, God wanted Hezekiah to be the leader of Israel who would take Judah through the testing years of the Assyrian invasion. I have heard your prayer: God had advised Hezekiah to get his house in order. Realizing that death was imminent, Hezekiah "turned his face toward the wall, and prayed to the Lord" (vs 2). God's answer was, "I have heard your prayer. I have seen your tears: surely I will heal you" (vs 5). God changed the hour in which He knew Hezekiah was going to die. The event of Hezekiah's death was changed by a divine response to a man's prayer. We must conclude, therefore, that God can answer prayer in order to change history. In answering prayer we must consider that God can know all options of life. He can know all that could happen as a result of any particular thing we might do. Simply because He can know all the options does not mean that the
Chapter 21 REIGNS OF MANASSEH & AMON 21:1-9 (2 Ch 33:1-20) Manasseh: Manasseh officially reigned in Judah from 687 to 642 B.C. He was the longest
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reigning king of Judah after the division of Israel during the reign of Rehoboam. He initially did evil in the sight of the Lord in that he followed after idolatry, witchcraft, and the sacrifice of children in the early part of his reign. During his reign, Judah was subjected to Assyria, who eventually placed him in prison in Babylon. Upon his repentance, he returned to Jerusalem to initiate many reforms to faith in God (2 Ch 33:11-17). Archaeologists have found his name in history, specifically on a seal that he probably used during his coregent rule with Hezekiah, his father. Since he reigned during the kingship of both Esarhadon and Ashurbanipal of Assyria, Manasseh's name appears in the historical annals of these kings. He built altars in the house of the Lord: The writer of both Kings and Chronicles wanted the initial readers to understand that Manasseh, and leaders like him, led Israel to the judgment of captivity that they were experiencing at the time they read these words. Since the "book of the law" was found during the repairs of the temple that took place during the reign of Josiah, the grandson of Manasseh, we would conclude that the people had no written copy of the law when Manasseh reigned. Nevertheless, they had both the religious heritage of Israel, as well as the prophets of God who spoke during these years of apostasy. The nations of the north and south were destroyed because of their lack of knowledge of the word of God (Hs 4:6). But they refused to have the knowledge of God in their lives. Their judgment by God was just because God made available the sources (the prophets) from which they could understand that they were sinning against God. 21:10-18 The measuring line ... and the plummet: When measured with the standard of God's word, Jerusalem, as Samaria and the house of Ahab, was crooked. The result of their apostasy that was led by Manasseh would be captivity. Manasseh's own time in prison did not encourage him to totally repent of all that he had led Judah to do in following after divination and witchcraft (2 Ch 33:11-13). The legacy of his reign, therefore, was not one of repentance, but of idolatry. He sought to correct the sin of his early reign, but he had led the people too far away from God. They were set on a course for destruction. The remnant: That is, the southern kingdom of Judah. Shed much innocent blood: This would not only include the sacrifice of his son (vs 6), but surely referred to the death of some of the prophets that God sent to Judah at this time in history (vs 10; compare Hb 11:32-40). Garden of Uzza: Since it is recorded that only Manasseh and Amon were buried at this site, we could assume that they were buried in a disgraceful location, not a site where the honored royalty were buried. 21:19-26 (2 Ch 33:21-25) Amon: The reign of Amon from 642 to 640 B.C. was a continuation of the apostasy of his father, Manasseh. There was a conspiracy in the inner court of Amon that led to his assassination. Those who murdered him placed Josiah on the throne. Since Josiah was only eight years old when he was placed on the throne, we would assume that some in the inner court, or priests of the temple, were frustrated with the apostasy that was led by Manasseh and Amon. They were looking for a change, and thus placed on the throne one whom they had trained for the position.
Chapter 22 REFORMATION OF JOSIAH 22:1-7 Josiah: Josiah reigned from 640 to 609 B.C. Repair the damages of the house: In the eighteenth year of Josiah's reign he initiated repair of the temple similar to the objective of Jehoash who had sought to do the same (12:915). What is historically significant about the characters who are mentioned in the events of this chapter is their mention in discovered annals and royal seals that date to the time of Josiah. The name of Hilkiah appears on the seal of Azariah who was a priest and the grandfather of Ezra (1 Ch 6:13 – 14; 9:11; Er 7:1). Hilkiah's name appears also on a seal of another son named Hanan. Ahikam's son, Gadaliah, was appointed governor of Judah by Nebuchadnezzar (25:22). Shaphan (22:3) and Nathan-melech's (23:11) names also appear on ancient records of those who lived during these times. 22:8-10 I have found the book of the law: We are not told how long Israel was without a copy of the Torah (Gn – Dt). We assume that what was discovered was the first five books of the Old Testament, though only those portions that referred to the responsibilities of the king were immediately read before Josiah. 22:11-13 He tore his clothes: It is possible that Josiah had been taught concerning the existence of a written law that God had given to Israel in the past. Neither he nor the priests at the time had seen a copy. When this most significant discovery was made, and the actual law was read in the presence of the king, Josiah's heart was moved to great repentance. This repentance initiated the greatest restoration movement in the nation of Israel. From the time when Solomon led Israel astray after the gods of his wives, no greater restoration to God had been initiated. Josiah did not simply seek to reform the existing religious ceremonies and practices of Israel. He set out to destroy all that related to idolatrous worship. The difference between a reformation and a restoration is that in a restoration adherents seek to go back to the original teaching concerning religious beliefs and practices. In a reformation existing beliefs are modified and the existing ceremonies are adjusted to conform to the change in beliefs. Josiah led a restoration, not a reformation. He made every effort to destroy the existing ceremonies that were based on erroneous beliefs. 22:14-20 Huldah: The prophets Zephaniah, Jeremiah and Habakkuk were into their ministry during this period. All were warning of the impending exile that was coming. It seems that Huldah was immediately accessible, and thus Josiah went straight for her counsel. Thus says the Lord: Huldah's message was clear. First, God would bring calamity upon the southern kingdom of Israel because of her apostasy to idolatry (vss 15-17). Second, the calamity would not come to pass in the days of Josiah (vss 18-20). Josiah thus received the proclamation of calamity come from two sources, the book of the law and the prophetess, Huldah. There was no contradiction in what was to come about in the history of Judah, the last remaining remnant of God's people in the promised land. The extent to which Josiah went in the restoration of the faith of Judah was revealed by the intensity of his destruction of all that surrounded idolatrous religion. Your eyes will not see:
219 2 Kings 23 Dickson Teacher's Bible Commentary
northern tribes away from the temple had become an altar to false gods and a symbol of the division of the tribes of Israel. The destruction of this altar was the fulfillment of prophecy (See 1 Kg 13:1-3). Since Bethel was in the territory of the Assyrian Empire after the fall of Samaria, some have suggested that Josiah's restoration in the north took place after the fall of the Assyrian Empire in 612 B.C., the year that Nineveh was defeated by the Babylonians and Medes. But we could also assume that many Assyrians had withdrawn from the northern kingdom by the time of Josiah in order to face the threat that the Babylonians and Medes where presenting to Nineveh. The tomb of the man of God: The restoration actions of Josiah had been prophesied years before by a prophet whose name we do not know. His prophecy was recorded only in 1 Kings 13:1,2 (See 1 Kg 13:30,31). The people knew this prophecy only by word of mouth until it was written by the writer of the Kings. What the prophet had said had been preserved in the oral teachings of the priests until the fulfillment of the prophecy in the restoration of Josiah. We conclude, therefore, that many of the priests remained faithful to the word of God regardless of the false prophets and unrighteous kings. 23:21-23 (2 Ch 35:1-19) Keep the Passover: The writer states that this Passover was unusual in that the Passover had not been kept in such a manner since the time of the judges. We are not told with what regularity the Passover had been kept. We could assume that it became only one of many feasts that were combined with idolatrous worship. The Passover was Israel's day of independence, and yet, in their idolatrous worship they lost its significance, possibly attributing their existence as a nation in some ways to the work of their idolatrous gods. 23:24,25 In order to accomplish this social paradigm shift, those who led in the apostasy had to be put away. This was not a confrontation in leadership between two religions. It was a competition between truth and error. Those who led in error had to be eliminated in order for the truth to be restored. The execution of the false prophets revealed that Josiah was serious about the restoration, as Elijah was in his opposition to the false prophets of Ahab and Jezebel. The execution of the false prophets indicated that the work of the false prophets was actually treasonous work against the people of God. They led the nation of Israel into the beliefs and behavior of foreign gods. 23:26,27 I will remove Judah: The extent of the moral and social decay that was promoted by Manasseh could not be corrected by the extremity of the restoration of Josiah. Josiah's restoration was a historical sermon, but the sermon could not correct the sin of the generations before him. The only way that Judah could be purged was that God had to take the people into captivity. This would happen when Josiah's restoration would eventually circle around and again become that from which he led the people. 23:28-30 There was a clash of kingdoms during the end of the reign of Josiah, in which he involved himself, and subsequently was killed. The nations involved were the Assyrians, the rising Babylonians and Medes, and the Egyptians. Josiah initiated his restoration in Israel as the Assyrian Empire began
God's judgment had already been established. The restoration of Josiah only prolonged it until the reign of another king. The historical point is that restoration movements always circle around and become that from which the fathers of the movement fled. Though Josiah religiously cleaned up Judah by the word of God, his descendants returned to that from which he and his generation had fled. Apostasy is only one generation away.
Chapter 23 23:1,2 He read ... the book of the covenant: The law was to be read to the people throughout their history (Dt 31:9-13). Since they did not have a copy of the law of the covenant, the people were ignorant of the law (See Hs 4:6). Or, the case may have been that they refused to take advantage of seeking out the word of God. In this case, Josiah assumed spiritual leadership of the people (Compare Ja 24:15). He personally stood before the people and read from the word of God. 23:3-14 The king ... made a covenant: In order for religious paradigm shifts to be made in a society, the leadership of the society must make a covenant with God. Social paradigm shifts include great social chaos, and thus resistance comes from those who are comfortable with the present state of sin. Leaders must make a resolve to stand against such resistance in order to do that which must be done to bring the people back to God. If the leadership does not make this resolve, the resistance of the masses will discourage them, and thus thwart the restoration. All the people committed to the covenant: Not only must leadership commit to the restoration, the people also must commit themselves to follow in order to restore their lives to God. In the restoration events that followed, which probably took over one year to accomplish, Josiah led and the people followed. His attack was not based on reforming temple worship, but in eradicating the land of all references and places of idol worship, as well as those who led in such worship. The fact that his restoration extended over a period of time gave the priests of Baal time to repent. Those who did not repent were eliminated from the society of Judah. Baal ... Asherah: Under the leadership of Ahab and Jezebel, this worship had infected Israel for many years (11:17-20; 18:4,5; 1 Kg 14:23,24; 16:32; 18). At the time the restoration began, the temple in Jerusalem was essentially a temple for Baal worship. Sodomites: Prostitutes were introduced into the worship that was associated with Baal. Priests of the high places did not come: There was opposition to the restoration of Josiah by those priests whose salaries depended on the offerings that people brought to the high places. Molech: Ahab was probably the first to introduce human sacrifice to Molech (16:3; see 21:3). Josiah destroyed all that pertained to this abomination in the land. Mount of corruption: Some have stated that this was a reference to the Mt. of Olives east of Jerusalem. Solomon had built: These structures had been in existence since the days of Solomon, about 400 years. 23:15-20 Bethel: The restoration went beyond the borders of Judah. Since the northern kingdom had been taken into Assyrian captivity, Judah assumed some leadership over this territory. The altar that was built by Jeroboam to keep the
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to fall. The Assyrian city of Asshur fell to the Medes, and then Nineveh to the Babylonians in 612 B.C. Haran fell to a force of both the Babylonians and Medes in 610 B.C. Pharaoh Neco of Egypt, sought to come to the rescue of the Assyrians at Carchemish. While on his way there Josiah engaged him in battle at Megiddo. However, Josiah was mortally wounded, and subsequently died. The Assyrians were defeated by the Babylonians and Medes at the battle of Carchemish in 609 B.C. From the time of this battle, there was a change in world empires from the Assyrians to the Babylonians (See comments Dn 2).
tives away to Babylon. The Babylonian Chronicle also states that Nebuchadnezzar appointed a new king of Judah, which king is probably a reference to Zedekiah. Innocent blood: As with Ahab and Jezebel, who used their government positions to kill Naboth in order to confiscate his vineyard, so did Manasseh. Civil government is established in order to protect the people. But when government attacks its own people, the society is ruined. In this case, Manasseh's state sin would not go unpunished. Craftsmen and smiths ... poor: Nebuchadnezzar took the skilled people from the society. He left those who were unskilled, and thus those who would not necessarily organize another rebellion. The skilled artisans would help build the Babylonian Empire, whereas the unskilled who were left in Palestine would not develop the Israelites into a formidable nation that would be able to rebel against Babylon. Certainly, some of the poor were such because they were unproductive. But it could have been that they were thrown into poverty because wicked kings as Manasseh had stolen their land as Ahab and Jezebel had stolen the vineyard of Naboth. When Nebuchadnezzar left the poor in the land, they could have been able to reclaim their inheritances, and start again to build their families around their inherited land. The captivity, therefore, extracted those who benefited from the sins of Manasseh, while it was a blessing to the poor who had been robbed of their inheritances during his reign. He carried away Jehoiachin to Babylon: This was the initial conquest of Jerusalem which occurred in 597 B.C. There was little destruction to the city during this conquest because Jehoiachin surrendered. A second conquest of the city occurred in 586 B.C. in order to put down the rebellion of Zedekiah. It was during this conquest that Nebuchadnezzar destroyed Jerusalem and the temple (25:1-7). Another third and final raid of the land took place in 582 B.C. (Jr 52:29,30).
NATIONAL TURMOIL & CAPTIVITY 23:31-37 (2 Ch 36:1-4) Jehoahaz: He reigned in 609 B.C.. Jeremiah: This was not Jeremiah, the prophet. Jehoahaz reigned only three months before Pharaoh Neco put him in bonds. Eliakim: Pharaoh Neco changed his name to Jehoiakim. Throughout their history, Judah digressed from God-anointed kings, to people-appointed kings, and now to foreign-appointed kings. Judah was now again under the control of Egypt. As long as Judah was subjugated to Egypt, she had to pay tribute. Jehoiakim: Jehoiakim's reign lasted from 608 to 597 B.C. Judah was a vassal of Egypt during the early part of his reign, but later Babylon took control of Judah (vs 34, 24:1). It was at this time that there was again great turmoil in the international scene. Nebuchadnezzar II was one of the longest reigning kings of the Babylonian Empire. He had succeeded his father, Nabopolassar, who had engaged in war at Carchemish a coalition of forces between Egypt and Assyria. It was there that the Egyptian and Assyrian armies were defeated. However, Nabopolassar died and Nebuchadnezzar, his son, came to the throne of Babylon. After the battle at Carchemish, the Babylonians terminated their march into Palestinian territory, for when Nabopolassar died in 605 B.C., Nebuchadnezzar returned to Babylon in order to secure the throne. However, Nebuchadnezzar later returned to Palestine. It was probably at this time that Jehoiakim was subjected to Babylonian control, and thus assessed to pay tribute to Babylon. However, in 601 B.C., in a battle between the armies of Egypt and Babylon, Pharaoh Neco inflicted great casualties on the army of Babylon. It was at this time that Jehoiakim took the opportunity to rebel against the weakened Babylonian forces. Jehoiachin later assassinated Jehoiakim, and began his reign. But in the same year Nebuchadnezzar squashed the Judean rebellion and Jehoiachin, the son of Jehoiakim, was taken into Babylonian captivity. Zedekiah was then appointed king of Judah.
Chapter 25 FALL OF JERUSALEM 25:1-7 Nebuchadnezzar besieged Jerusalem for a year and a half. Killed his sons: Nebuchadnezzar had shown mercy to Jehoiachin. However, Zedekiah had betrayed him, causing him to bring his army from Babylon to subdue the insurrection. He was thus given harsher treatment. 25:8-17 (Jr 52:12-23) Nebuzaradan: This was the general of the army of Nebuchadnezzar. Burned: Nebuzaradan conducted a complete destruction of Jerusalem. It was the goal of Nebuchadnezzar to terminate the existence of the center of Jewish pride. Thus all the major buildings of the city were burned, specifically the temple. At this time in the history of Israel the temple represented the religious pride of the people. In order to humble and humiliate the Jews, Nebuchadnezzar wanted the temple destroyed. All the bronze and gold articles of both the royal palace and temple were cut in pieces in order to be transported to Babylon. The destruction was total, and thus the fulfillment of prophecy (1 Kg 9:8). All that Solomon had built for the pride of Israel and centralization of the Israelites' faith was either destroyed or taken to Babylon. God's purpose for the destruction was to remove the center of reference for government and religion of the Jewish people.
Chapter 24 24:1-20 (2 Ch 36:9,10) God was determined to remove the remainder of the Israelites from the land because of the sins of Manasseh. Jehoiachin: Jehoiachin, who reigned in 597 B.C., was the victim of God's judgment that was now to be brought down upon Judah. As a young king, he surrendered to Nebuchadnezzar. The discovery of the Babylon Chronicle gives details of Nebuchadnezzar's march against "Hatti-land" (Syria & Palestine). The Chronicle states that he took Jerusalem and carried the king (Jehoiachin) and cap-
221 2 Kings 25 Dickson Teacher's Bible Commentary
25:27-30 (Jr 52:31-34) Jehoiachin: After about thirtyseven years in prison, Evil-merodach (Amel-Marduk) released Jehoiachin from prison. He was given consideration for being the king of Judah, and thus honored in Babylon as such. For this reason, Ezekiel focused his prophecies on the reign of Jehoiachin and not Zedekiah. Zedekiah was not considered a king of Judah simply because he was set up as king by a foreign power. A daily ration for every day: One of the exciting discoveries made by archaeologists was the discovery Babylonian ration receipts by the Ishtar Gate in Babylon. These receipts mention Jehoiachin (See Encyclopedic Bible Study Guide, Archaeology and the Bible, F, Jehoiachin's food rations). With the destruction of Jerusalem a chapter was concluded in the history of Israel, and a new one opened. God had allowed the Israelites to follow a personality as their leader on earth from the days of Saul, their first king. With the Babylonian captivity came the termination of earthly kings among the Jews. It was the beginning of their trust in God through what was written in the law and the prophets. Malachi concluded the writings of the prophets, and the Kings and Chronicles were records of their digression into apostasy. From the time of the first captives returned in 536 B.C., Israel had to depend on their lessons from history that were written in the Kings and Chronicles, and moral direction from the Sinai law and the prophets. God intended that His people as a nation be preserved until the coming of the Messiah. Their preservation would depend on following the written word. Since the church would be directed by the written word of God throughout the centuries, God prepared the Jews to be word directed. They would be so directed until the coming of the Messiah. From the first century on, God's people would continue to be word directed. For almost two thousand years God's people have existed because faithful followers have trusted the message of the New Testament, which explains the gospel. God proved that Israel could continue by trusting in His written word. The existence of the Christians today proves the same. Since the purpose of the existence of Israel was to preserve a nation of people from going in the way of the generation of people before Noah (See Gn 6:5), Israel's preservation led to the revelation of the incarnation of the Son of God. When the purpose of Israel was fulfilled, the nation was no longer needed as a special people, and thus, in Christ all believers have become one (Gl 3:26-29). After the Pentecost of A.D. 30, all of God's people are one in Christ, wherein there is "neither bondservant nor free. There is neither male nor female. For you are all one in Christ Jesus. And if you are Christ's, then you are Abraham's seed and heirs according to the promise" (Gl 3:28). In these words, the entire purpose for the establishment of the nation of Israel is revealed. Israel, as a nation, was God's social vehicle to eventually send His Son into the world. When the Son came, it was then that the Son prophesied the end of national Israel in the destruction of Jerusalem in A.D. 70 (See comments Mt 24). When studying through the history of Israel in the Old Testament, therefore, it very important to keep in mind God's plan for national Israel.
Nebuchadnezzar's purpose was to complete the conquest of a nation. And in order to do this, he had to destroy the nation's capital. If Israel had followed God's original instructions for the social structure of Israel there would have been no king to carry into captivity, no temple to destroy, and no capital to tear down. They would have remained an agricultural nation that God would have protected from invading raiding parties of the nations around them. 25:18-21 (Jr 52:24-30) During the destruction of Jerusalem, Nebuchadnezzar gave special instructions concerning the treatment of Jeremiah, probably because Jeremiah had prophesied that Babylon would conquer the city (See Jr 39:11-18). The king of Babylon struck them: He killed those who had encouraged rebellion against Babylon. Among these were the chief priest and the local officials. There were also in this group possibly provincial leaders who would not accept the prophecy of Jeremiah that Jerusalem would fall. Before the coming of the Babylonians to Judah, they had persecuted Jeremiah for making statements of conquest. Their rejection of the message of Jeremiah revealed that they were loyal to Zedekiah and his rebellion. They thus fought against the will of God that the city be destroyed. These and others were taken into exile to Babylon (Jr 52:29). If they would have listened to Jeremiah they could have fled the city and gone back to the farms. But at this time in the history of Israel, the people were not interested in listening to the man of God. Their fate was sealed by their own rebellion against God. What happens in the religious behavior of nations that are doomed for destruction is that they give up on God, and thus God gives them over to the demise of their own making. 25:22-26 (Jr 40:1-12) Nebuchadnezzar destroyed the city of Jerusalem. Lachish, Debir and Bethshemesh had already been destroyed in previous campaigns. Possibly other minor cities had also been destroyed. However, the rural areas were spared, and the people left to continue farming the land. Gedaliah was appointed as governor, thus making Palestine a province of the Babylonian Empire. Gedaliah was favored by Nebuchadnezzar, possibly because his father had taken measures to spare Jeremiah when his life was threatened by those who were rebellious in Judah before the coming of the Babylonians (See Jr 38:24). Ishmael: Gedaliah sought to serve the king of Babylon, but a group of defiant insurrectionists were suspicious of his leadership. He, and others who were aligned with him, were subsequently murdered. The murderers then fled to Egypt, believing that Nebuchadnezzar would again come and take vengeance of those who killed his governor (Jr 43:5-7). It is possible that Nebuchadnezzar did come again in 582 B.C., taking again more captives to Babylon (See Jr 52:30). Ishmael was of the Davidic line of kings (Jr 41:1). He possibly assassinated Gedaliah in order to establish the Davidic line of kings. A bulla (a clay seal impression) has been discovered on which it is stated, "Belonging to Ishmael the king's son." The style of the script of this bulla is from the late 7th or early 6th century B.C. It is possible that this bulla was written by Ishmael. Another bulla has been discovered that states, "Belonging to Elishama the king's son." This person may have been Ishmael's grandfather (See 25:25).
222 1 Chronicles Dickson Teacher's Bible Commentary
1 Chronicles
WRITER
the Holy Spirit allowed the authors of the Bible books to use their own writing styles in the composition of the books and letters. If a writer wrote at different times in his life, we would expect that his style of writing would change throughout the years. We would thus expect a different style of writing between two books by the same author when a great amount of time had transpired between the writing of the books. The difference in writing style only illustrates that the Holy Spirit allowed such.
According to Jewish tradition it was believed that Ezra wrote both 1 & 2 Chronicles, as well as the books of Ezra and Nehemiah. This is believed because the book of Ezra immediately begins where 2 Chronicles concludes (2 Ch 36:22,23; Er 1:1-3). However, some have believed that someone else wrote the Chronicles because of the difference between the wording of the Chronicles and the book of Ezra. This argument must always be questioned, however, because of the manner by which
DATE
that the Chronicles would have been written after the time of Jeremiah who wrote Lamentations. Most Bible students place the writing of the Chronicles sometime in the latter part of the 5th century B.C. The books are place at this late date to remind Israel of her former kings.
The subject matter of the Chronicles is about the events in the history of Israel down to the end of their captivity in Babylon and the restoration that was initiated by the Medo-Persian king, Cyrus (See 2 Ch 36:22,23). In view of the comments made in 2 Chronicles 35:25, it appears
BOOK
In our Bibles today we have 1 & 2 Chronicles as two books. The division of the one original book into two was made with the publication of the Septuagint. The name "Chronicles" comes from Jerome who translated the Hebrew title divre hayyamin in 1 Chronicles 27:24 ("the account of the chronicles of King David") with the Latin word Chronicorum. It was believed by the Jews that Ezra wrote the Chronicles, and then the books of Ezra and Nehemiah, in order to provide a historical transition from the exile of Israel to the return of the remnant to Palestine after the Babylonian captivity. The audience of the Chronicles was the returned remnant who resided in Palestine. They needed reassurance that God had not terminated His purpose to use Israel in order to bring the Messiah into the world through David's lineage. The returned exiles also needed to be reassured that God's covenant with Israel was still valid, and thus He was continuing His plan to restore the throne of David for the Messiah who was yet to come. 1 Chronicles, therefore, focuses on the dynasty of David in view of the fact that God continued to establish the throne of David upon which He would set a King who would reign forever (17:1-27). This theme is emphasized in 1 Chronicles by the writer's focus on the genealogy of David and the tribes of Judah and Benjamin (1:1 – 9:44). Emphasis is also placed on David's desire to build the temple as the permanent resting place of the ark of the covenant (See 15:1 – 16:3). The writer focuses on David's decision to build the temple in Jerusalem (21:18 – 22:1), to stockpile materials for the construction of the temple (22:2-5), and to organize the priests and Levites
for temple ministry (23:2 – 26:32). After he had made preparations for the construction of the temple before his death, David charged his son, Solomon, concerning the construction (22:6-16; 28:9,10). Since the temple was the dream of David, he wanted to secure its construction in the minds of the leaders of Israel that it be built after his death. 1 & 2 Samuel and 1 & 2 Kings cover the history of Israel with the purpose of focusing on the reason for the end of the northern kingdom of Israel because of her sins. The history of both the northern and southern kingdoms are thus recorded for the posterity of Israel in order to emphasize why God allowed the Jews to be taken into Assyrian and Babylonian captivity. The Chronicles were written from the perspective of the Levites in order that the ceremonial worship of Israel be restored with the rebuilding of the temple and the walls of Jerusalem. Because of the prominence of the tribe of Judah, which included Benjamin, 1 Chronicles focuses on the faithfulness of the Jews who came from these two tribes. Therefore, the writer is primarily concerned with the history of the southern kingdom of Israel. It is important that the Bible student understand that the Chronicles contains omissions and gaps in the genealogies. Many names are spelled differently than they are in other books. The reason for this is that languages and pronunciation of words continually change. This change is reflected in the different ways Hebrew names were spelled and pronounced at the time each Bible book was written. The Bible student, therefore, must not be frustrated with the different spelling of the same name as it is recorded in the Kings and Chronicles.
223 1 Chronicles 1,2 Dickson Teacher's Bible Commentary
Nothing is said of the northern kingdom in 2 Chronicles simply because Jeroboam had led the northern tribes after sins that detoured them from worshiping the one true and living God. Jeroboam's altars in Bethel and Dan kept the minds of the northern tribes away from focusing on God. For this reason, 1 Chronicles focuses on the kings and events that relate to the southern kingdom, specifically the tribe of Judah. 2 Chronicles covers the history of both 1 & 2 Kings. In the composition of the Chronicles the writer relies
on the information that is presented by nine prophets: Samuel (1 Ch 29:29), Nathan (1 Ch 29:29), Gad (1 Ch 29:29), Ahijah (2 Ch 9:29), Shemaiah ( 2 Ch 12:15), Iddo ( 2 Ch 12:15), Jehu (2 Ch 20:34), Hozai (2 Ch 33:19) and Isaiah (2 Ch 26:22; 32:32). Reference is also made to the Jewish historical books as the chronicle of the kings of Judah and Israel, which books are no longer in existence. These books were not a part of the canon of Jewish Scripture (See 1 Ch 9:1; 2 Ch 27:7; 33:18; 36:8). They were not inspired books.
having nine sons is here explained to be five sons and four grandsons (See Gn 10:21-32; 11:10-26). Peleg: This name means "division," thus signifying that from Peleg people were divided into different ethnic people groups. 1:28-34 Abraham: The list from Peleg to Abraham includes ten names of successive prominent people that eventually led to the birth of Abram, the father of our faith. Except for Keturah, Abraham's wife who was taken after Sarah's death, the mothers of the descendants from Abraham are not mentioned (See Gn 25:1-4). Isaac: Isaac was in the covenant lineage. Ishmael is listed with his descendants in order to identify the beginning of the nations that surrounded the Israelites in the land of Palestine (See Gn 25:13-15). Israel: The name "Israel" is used by the writer instead of Jacob. The reason for this is that the writer seeks to remain true to his purpose for recording God's work through His people, not a specific person. 1:35-37 Esau: See Gn 36:1-43. Amalek: This would be the father of the Amalekites who were antagonistic to the Israelites when they first came from Egyptian captivity. On the command of God, they were later to be destroyed by the Israelites because of their aggression against Israel. 1:38-42 Seir: Seir was not a descendant of Abraham. He was a Horite whose descendants possibly called themselves after him, or he gave his name to the mountainous area that reaches from the Dead Sea to the Gulf of Aqabah. It was from these people that Esau took a concubine. The people of Seir were eventually driven from their area by the Edomites (Dt 2:12). 1:43-54 Chief: Translators have had a difficult time translating the Hebrew word of this context. Words as "duke" or "ruler" have been used. The generic word "leader" would also suffice as a word to be used to describe these individuals. Edom: After the destruction of Jerusalem in A.D. 70, the Edomites vanished from history. Herod the Great was an Edomite. Because the Edomites were the continual enemies of Israel, Obadiah prophesied the end of this people, which prophecy came to pass.
Genealogies From Adam To David
(1:1 – 9:44) Outline: (1) From Adam to Jacob (1:1-54), (2) Descendants of Jacob (2:1 – 8:40), (3) Remnant from captivity (9:1-44)
Chapter 1 FROM ADAM TO JACOB The reading of the record of the genealogies may be tedious to us who are removed from the historical setting of the time when the Chronicles were written. However, at the time of writing the returning remnant of Israel needed to be reminded of the responsibilities of the Levites in reference to their Godordained ministry. Those of the tribe of Judah needed to recall God's special blessing on this tribe as the tribe through which God would bring the Messiah into the world. It was important, therefore, that all Israel be established in the promised land until the coming of the Messiah. We must also keep in mind that Israel had a little over three centuries to go after the time of writing before the coming of the Messiah. God knew this, and thus He wanted, through the inspiration of the Chronicles, to reinstate the nation of Israel in the land and reestablish the order of the Levites for the remainder of their history in the promised land. We must keep in mind that the genealogies are not complete. Different people are omitted from the genealogies, especially those who played little or no part in the spiritual preservation of Israel. Some are omitted because they were an evil influence in the history of Israel. It was not important, therefore, for the Israelites to know every personality of a genealogy. Since the listing of the genealogies was inspired, it was sufficient to list only the primary personalities in order to establish the line of descendants. 1:1-4 See Gn 5:1-32. In this history of people groups that began with different individuals, there is no mention of the flood of Noah's day. What was important to the writer were the names of people who played a significant spiritual role in the development of mankind, as well as those leaders who led in the development of the populations of the world. 1:5-7 Japheth: He was the lastborn. But here, as the descendant of Noah, he is placed first in order to emphasize the heritage of Shem over the other two sons of Noah (See Gn 10:2-4). 1:8-16 Ham: See Gn 10:6-20. 1:17-27 Sons of Shem: The Genesis account of Shem
Chapter 2 DESCENDANTS OF JACOB 2:1,2 It was the focus of the writer to emphasize the genealogy of Jacob's sons in order to reaffirm to the returning captives the foundation upon which Israel as a nation was built.
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The restoration of temple worship after the captivity was in the mind of the writer, and thus the restoration of all twelve tribes to the promised land is foremost in the purpose of 1 Chronicles. Bible students must never forget that in order to fulfill His promise to all Israel, God brought a remnant of all twelve tribes back from Assyrian and Babylonian captivity in order to receive the Messiah when He was born into the world. Sons of Israel: The order of the listing of sons here is different than other accounts (See Gn 49:3-27; Ex 1:2-4). 2:3-17 There is some repetition in the lists that begins with the listing of names in this chapter. For example, the listing of 2:3-17,21-41 and 4:1-23 are assumed to be parallel genealogies of the tribe of Judah. However, there are some differences in the names of the two lists. This is often frustrating to the Bible student. We must assume, however, that the original recipients of the Chronicles were familiar with Jewish genealogies, and thus understood the intentions of the writer and the genealogies. Judah: Though the fourth son of Jacob, Judah is listed first in order to give prominence to Judah's part in the lineage of the Messiah, for from Judah would come the Messiah (See Gn 38:6-30; Gn 46:12; Nm 26:19-22). Chelubai: This is Caleb (See vss 18,42,50; 4:15). David the seventh: This is different from 1 Samuel 17:12-14, where David is listed as the eighth. Elihu, or Eliah, is mentioned in 27:18. This could be the missing seventh son, or it is possible that in the Samuel account a son died in early age and thus did not credit mention by the writer of 1 Samuel. Abigail: This name is used in reference to a half sister of David in 2 Samuel 17:25, but here reference is to one of David's fifteen wives. 2:18-20 Caleb: This could have been the Caleb who was associated with Joshua, or it could refer to one who was not an Israelite, but an Edomite who was assimilated into Israel. Some have assumed that in verses 9,18,42,50 reference is to the Caleb who was a descendant through Judah, but in 4:11,15 reference was to a Caleb of Edomite origin. 2:21-24 The listing of 21-24 and 25-41 are probably an interlude within the listing of Caleb that is found in 18-20 and 42-49. Jair: This is probably the Jair of Judges 10:3. Geshur: This is possibly an area near the area of Syria (See 2 Sm 3:3; 13:37; 15:8). 2:25-41 Jerahmeel: See 1 Sm 27:10; 30:29. Jarha: Though the descendants through Jarha are nowhere mentioned in the Bible, the mention of this Egyptian servant in the bloodline of Israel proves a point. The population of Israel was not pure in the sense of being descendants exclusively from the twelve sons of Jacob. 2:42-55 This account continues the descendants of Caleb (vs 42). Verses 46-49 list the descendants from Caleb's concubines. Verses 50-55 are possibly the sons of Caleb who were the descendants of Caleb through his son Hur. Throughout the preceding listings we assume that the first readers knew those who were left out of the genealogies. It was not the purpose of the writer to maintain a strict list of all who were in a particular genealogy. His concern was to bring the reader to the genealogy of David in the following chapter 3. Families of the scribes: We know little of the scribal work of the Israelites. However, in view of the heritage of the scribes of that day
we could assume that they carried on the tradition of scribal work that was commonly practiced by the scribes of Mesopotamia. From archaeological discoveries we have learned that a scribe was one who was given high prestige in society. Selected young men went through scribal schools that taught them cuneiform signs in writing, and also to speak Sumerian, which was the language of the scholars. Students were taught from bilingual texts that were written in Akkadian, the first language of the students, and the Sumerian language. Though we do not have any information concerning how the Jewish scribes were educated, Israel's close association with the Kenites would lead us to believe that they were also trained in the same disciplines as the Mesopotamian scribes.
Chapter 3 3:1-9 This is the primary genealogy on which the writer focuses in the book. This genealogy centers around his purpose in reference to the reestablishment of the bloodline of David. Beginning here is the continuation of the genealogy of Ram that stopped with Jesse in 2:17. Thus the remainder of 1 & 2 Chronicles deals with the restoration of the lineage of David and the events surrounding the Davidic kings of Judah. The reason for this is that the Messiah would come through the genealogy of David, for God had promised that He would set one of David's descendants on the throne of David in Jerusalem (2 Sm 7). Born to him in Hebron: While living in Hebron for seven and a half years, six sons were born to David. Born to him in Jerusalem: David lived in Jerusalem a little over 32 years. Nine sons were born to him in Jerusalem. Including births through his concubines, he had at least 19 sons, plus at least one daughter. He had at least ten concubines through whom he had sons (2 Sm 15:16). Bathshua: Or, Bathsheba. 3:10-16 From David to Josiah sixteen generations of father-to-son rulers sat on the throne in Jerusalem. After this succession of kings, there were four sons of Josiah, and then a grandson and great grandson through Jehoiakim. What must be understood is that the God-anointed kings actually ended with Josiah, for the remainder of the kings were appointed by the foreign powers of either Egypt or Babylon. The rightful heirs to sit on David's throne in Jerusalem had to be anointed by God, not by foreign powers. Johanan: This person is not mentioned in any other Bible text. Shallum: Or, Jehoahaz (2 Kg 23:30; 2 Ch 36:1; Jr 22:11). He and Zedekiah had the same mother, but he was not the youngest (See 2 Kg 23:31; 24:18). Zedekiah: There are two different Zedekiahs in verses 15 and 16. The Zedekiah of verse 16 evidently died before the Babylonian captivity because the listing begins only through Jeconiah, or Jehoiachin, the son of Jehoiakim. Zedekiah was the last reigning king of Judah before the captivity, but he was not a God-anointed king. He was placed in the kingship position by Babylon. Israel had gone from desiring a king to reign over them to a foreign appointed king. They completed their apostasy to the point that they had no choice in appointing their king. 3:17-24 Salathiel: Or, Shealtiel. Zerubbabel was possibly the grandson of Shalathiel (See Er 3:2; Hg 1:1; Mt 1:12; Lk 3:27). Zerubbabel led the first return of captives from Babylo-
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nian territory in 536 B.C. This listing of descendants helps us to date the writing of the Chronicles by numbering the generations from Zerubbabel. Unfortunately, there is no conclusive number of the generations. Nevertheless, though some individuals may be missing from the list, when we consider the generations that are listed, the favored date before which the Chronicles were written would be around 400 B.C. However, some commentators date the writing of the Chronicles as late as 270 B.C. We must keep in mind that the latter date does not argue against the inspiration of the books.
the names and places in the Chronicles is centuries removed from the time most of the individuals lived or places existed. Because of the change both in spelling and pronunciation of Hebrew words throughout these centuries, we would expect this difference in spelling and pronunciation. Hagarites: The descendants of Hagar through Ishmael (Gn 25:12-18). 5:11-22 The information of Numbers 26:15-18 is omitted in this context. Jeroboam: Or, Jeroboam II (2 Kg 14:16,28; 15:5,32). War with the Hagarites: This is probably the same battle that is mentioned in verse 10. Put their trust in Him: God answered their prayers because they had faith that God was working for them. 5:23-26 Half the tribe of Manasseh: Half of the tribe of Manasseh settled on the east side of the Jordan River and half settled on the west side of the river.
Chapter 4 4:1-23 This would possibly be an incomplete genealogy that parallels the listing that is given in 2:3-17,21-41. The five sons in 2:3 and 4:1, however, are not the same. Carmi: This would be Caleb. Perez: Or, Pharez, in the lineage of David. Jabez: This person seems to be an exception in reference to most of the leaders, for he prayed to be kept from evil, or calamity. His prayers were answered because of his obedient life in reference to the will of God. His prayer was answered on the condition of his obedience. He was the son of a mother who bore him in a time of great concern over something that is not mentioned. While living in the midst of unrighteousness that surrounded him, he grew to be an honorable man. Being afflicted by his unrighteous environment, he prayed for the blessing of God and the enlargement of his territorial possession. He prayed that he would be kept from evil. All these things God answered because of the sincere obedience of his life. Kenaz: Othniel was not a descendant from the twelve sons of Jacob, and thus Othniel and Caleb (vss 13,15) were possibly not true Israelites. (See Ja 14:6; 15:17 where it is stated that Caleb was the son of Jephuneh.) Netaim and Gederah: These names mean "plants" and "hedges," but in this context probably refer to specific cities. 4:24-43 Simeon: When Israel divided during the reign of Rehoboam, Benjamin and part of Simeon remained with the southern kingdom (See Ja 19:9). It was probably for this reason that Simeon was included here with the lineage of those of Judah. Because the families of Simeon tended to be small, they needed the larger tribal group of Judah for protection (Compare 1 Sm 27:6). Princes in their families: These were evidently wealthy individuals who were the fathers of influential families. To this day: This could be a reference to the time when this record was written, or to the time of the events that are here described took place.
Chapter 6 6:1-15 The amount of information the writer gives in reference to the Levites and their cities indicates one of the purposes for which the Chronicles were written. That purpose was the restoration of the Levitical priesthood and ministry after the Babylonian captivity. This purpose is emphasized again in chapters 23-26. It was necessary that the Levitical priesthood be reestablished in order to prepare the way for the coming of the Messiah. This restoration of the Levitical priesthood was a return to God's original plan by which Israel was to be led until the coming of the Messiah. With this restoration to the proper function of the Levites, we view the existence of the kings, who existed only from the anointing of Saul to the Babylonian captivity, as an interlude in Israel's history. With the restitution of the Levities came the restitution of the theocracy. Sons of Levi: The descendants of Nadab and Abihu (24:2; Lv 10:1) are omitted, as well as the descendants of Ithamar. We are not told the reason for this omission which was common in the listings of the Chronicles. It could be that the writer is saying that the sin of Nadab and Abihu was not to be continued in the restored heritage of Israel after the captivity. There are three obvious omissions in the descendants of Aaron. They are Jehoiada (2 Kg 11:15; 2 Ch 22:11), Urijah (2 Kg 16:11,16), and Azariah (2 Ch 26:17,20; 31:10). Jehoazadak: He was the last priest of Israel as a nation before the captivity of 586 B.C. 6:16-48 Herein is given all the families of the Levites. The genealogies that flowed from the sons of Levi are given, as well as the genealogy that was continued through the oldest son. Since God continued the lineage through Samuel, it is clarified here that Samuel was the son of Elkanah, a Levite. Heman ... Asaph ... Ethan: Once the temple was constructed, David designated the heritage of these men in order that they be responsible for the music that was associated with the temple. Heman's genealogy is traced in reverse to Kohath (vss 33-38). Asaph is also traced in reverse to Gershom (vss 39-43). The genealogy of Ethan is traced back to Merari (vss 44-47). These genealogies are not complete, since this would entail, as the other genealogies, an extended list of individuals. Lengthy lists of names would not accomplish the purpose for which the writer was seeking to accomplish in giving these lists of genealogies. The ark had rest: The ark had
Chapter 5 5:1-10 Reuben the firstborn of Israel: Though he was the firstborn, he was disinherited. Because he was disinherited, Joseph's sons were placed before him (Gn 35:22; 49:3,4). But it was Judah who was given the honor of being the one through whom the Messiah would come. Sons of Reuben: We are not told why the sons of Reuben are different from those found in other listings (See Gn 46:9; Ex 6:14; Nm 26:5). Tilgathpilneser: This is a variant spelling of Tiglath-pileser, or Pul in this and other texts of Chronicles (See 2 Kg 15:29; 16:7). We must keep in mind that the writing and pronunciation of
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in the genealogical listings of the Chronicles. Those of the tribes of Issachar and Asher are noted because of the valiant soldiers who came from these two tribes. As with the spelling of the names, the variations can be noted by comparing the names in verses 1-5 with those that are listed in Genesis 46:13 and Numbers 26:23-25, keeping in mind that the spelling of the names in the Genesis and Numbers accounts were written about one thousand years before the writing of the Chronicles. In reference to the numbers, compare the result of the numbering of Moses' day (Nm 1:29) and a later numbering that took place in Numbers 26:25. It seems that the time of conflict during these years was not conducive to population growth. 7:6-12 The genealogy of Benjamin given here does not agree with the one that is given in the following chapter, nor with the genealogies in Genesis 46:21 and Numbers 26:38. Some have assumed that this genealogy is actually that of Zebulun, assuming that a scribal error occurred because the first son of each son started with the name Bela. But then other Bible students have conjectured that Dan is left out because of the extreme idolatry that was practiced by this tribe since it was the northern most tribe of Israel, and thus was in close association with the idolatrous nations to the north of Palestine. Dan was also left out of the listing of Revelation 7:5-8. 7:13 See Gn 46:24,25; Nm 26:48-50. 7:14-19 This listing seems to be incomplete in reference to the listing of Numbers 26:29-34. The list in Numbers mentions four additional families. But we must keep in mind that it was not the purpose of the writer of the Chronicles to give the genealogy of every family of Israel with a list of all descendants. It was his purpose to give a condensed list of names in the genealogies of selected families, specifically the Levites, in order to establish the succession of descendants for the existence of Israel after the Babylonian captivity, specifically to identify those of the tribe of Levi. 7:20-29 Variant spellings of the names can be found by comparing this listing with Numbers 26:35,36. Regardless of the differences in spelling, the interpreter must keep in mind that both listings are accurate in reference to the names. Moses' record of the genealogy was written about one thousand years before 1 Chronicles. The spelling and pronunciation of the words of the Hebrew language changed throughout the centuries. Take away their livestock: This raid is nowhere recorded in other texts, but does explain the raiding parties ("bands") of nations that invaded Israel. Since Israel was a farming community, others came to raid their lands for food and livestock. The oppression that is often stated in other texts of their history was in reference to the continual raids that were made on the farms of Israel. 7:30-40 Sons of Asher: As the writer completes the genealogies of the tribes of Israel, we should not be confused by his intentional failure to omit most of the tribes of Israel, specifically Zebulun and Dan. It was not the intention of the writer to make a full accounting of the descendants of the tribes who returned to Palestine after the Babylonian captivity. The writer's focus was primarily on Judah and the Levites and the reconstruction of the temple with the renewal of the Levitical ministry. It was not to give a listing of every tribe that came
been moved with the tabernacle for over 400 years. David terminated the movement of the tabernacle among the tribal territories, and then Solomon stationed the ark permanently in the temple when it was built 480 years after Israel moved from Mt. Sinai. 6:49-53 The information in 49-53 is parallel to verses 115, specifically verses 4-8. 6:54-81 It seems that the writer condensed and rearranged the information that was revealed in Joshua 21:1-42. Pasture lands: The 48 cities for the Levites were given to the sons of Aaron. The pasture lands around the cities were given for the animals that were brought to the Levites for offerings, which offerings were to be eaten by the Levites who dwelt in the cities. Cities of refuge: Of all the cities that were given to the Levites, six were designated as cities of refuge (Ja 20:7,8). These were cities to which one could flee if he accidentally killed someone. If one were allowed into the city he had to reside there until the death of the high priest, after which he was free to return home. Thirteen cities were given to the Kohathites, thirteen to the sons of Gershom, and twelve to the sons of Merari (Ja 21). There were to be three cities of refuge on the east side of the Jordan and three on the west side (Nm 35). There were an additional 42 cities given from all the tribes to the Levites, making a total of 48 cities for the Levites. By comparing the records of Joshua 21 and verses 54-81 here, the refuge cities would be the following: Kedesh (6:72; Ja 21:32), Shechem (6:67; Ja 21:21), Hebron, or Kirjath Arba (6:57; Ja 21:13), Bezer (6:78; Ja 21:36), Ramoth (6:73; Ja 21:38), and Golan (6:71; Ja 21:27). Gezer: Of all the cities that are mentioned in this chapter, Gezer is by far the most historical and strategic in reference to the security of Israel. It was located on the southern border of Ephraim's territory (Ja 21:21). It was situated in the coastal trade route between Egypt and any northern country that desired to do trade with Egypt. It was also located astride the main territory that led from the coast to the hill country on the east. Thutmose III, on an inscription in Egypt, claims to have conquered this city in the 15th century B.C. During the time of Amenhotep IV in the 14th century B.C., the inhabitants of Gezer seem to have at that time been under the control of Egypt, since they sought assistance from Egypt in their conflicts with the Canaanites. The Amaran Letters are ancient correspondence documents between the inhabitants of Gezer and Egypt concerning events that affected them in reference to the Canaanites. By the end of the 13th century B.C., Pharaoh Memeptah claims in his description of his campaigns into Palestine, victory over Gezer. Gezer was later occupied by the Philistines during the latter period of the judges in Israel and the early part of the reign of Saul. 1 Kings 9:16 states that an unknown Pharaoh captured and burned the city, and later presented it to Solomon's daughter. With Hazor and Megiddo, Solomon strongly fortified Gezer because of its importance to the security of Israel (1 Kg 9:15). Near the end of the 10th century B.C., Gezer was destroyed by Pharaoh Sheshonk I (Shishak) (1 Kg 14:25).
Chapter 7 7:1-5 The genealogies of Zebulun and Dan are ignored
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back into the land. Therefore, because there is no mention of most of the tribes of the north, we must not assume that these tribes were lost and assimilated into the nations of the world after the Assyrian captivity of 722/21 B.C. Since God promised all tribes that the Messiah would come from the seed of Abraham through Jacob, we must conclude that a remnant of all tribes returned to Palestine after the Babylonian captivity in order to wait for the coming of the Messiah (See comments of Ezra). There is no such teaching as a lost ten tribes of Israel, from whom a remnant did not return to Palestine to await the Messiah.
thus made a distinction between the true Israelites and the Samaritans. 9:10-16 Ruler of the house of God: In the resettlement, the writer did not focus on the restoration of the high priest. The phrase "ruler of the house of God" was applied to the high priest in 2 Chronicles 31:10,13, but not in 2 Chronicles 35:8. Therefore, it would be difficult to assume that reference in this passage was to the high priest. Shemaiah ... Mattaniah: Most Bible students assume that these leaders lived after the captivity. However, we cannot be certain of this claim. Netophasites: These were those who dwelt in the city of Netophah, a city or group of villages that were near Bethlehem (Ne 7:26). 9:17-34 See 26:1-19. The term "Nethinim" was applied to the Levites during the time of Moses (Nm 3:9; 8:19). The name was also applied to the Midianites and Gibeonites who assisted the Levites in the temple service (Nm 31:47; Ja 9:27). Since the work of the Gibeonites was connected with the temple ministry, their genealogy was also preserved in Ezra 2:43-58 (Compare Ne 10:28). Since the Gibeonites served at the temple, their genealogy is preserved (Er 4:43-58). They were also considered as a part of the covenant relationship that Israel had with God (Dt 29:11; Ne 10:28). David and Samuel: Though there is a great deal of information on how David organized the ministries for temple service, little is given in Scripture concerning the work of Samuel concerning management of the tabernacle. Since Samuel lived before David, we would assume that he had organized the tabernacle service, which organization David later adopted for the organization of the temple. We must keep in mind that all this organization was determined by men, not God. 9:35-44 See 8:29-38. This genealogy is an introduction to the reign of David that begins in chapter 10. Kish begot Saul: The genealogy of Saul is the transition in 1 Chronicles from the listing of genealogies to the historical information that begins with chapter 10.
Chapter 8 8:1-40 The genealogy from Benjamin to King Saul is recorded in this chapter, though the names of 7:6-12 do not always correspond with this listing. The information of 9:3541 corresponds with 8:29-40 and 1 Sm 14:49-51. The information that is given here emphasized the importance of the house of Saul as the first king of Israel. This information is also given in order to identify Saul and his descendants as those who were rejected from being kings in Israel. God struck Saul's kingship from his family and gave it to the sons of David through Solomon. Unfortunately, the descendants of Benjamin that are given here are difficult to understand in reference to Genesis 46:21 and Numbers 26:38-40. It may be that most of the names that are given here, as Ono and Lod, were cities in which people who lived after the captivity (See Er 2:33; compare 1 Ch 8:28; 9:3; Ne 11:4). Nevertheless, the fact that the apostle Paul could trace his family lineage back to the Benjamites is evidence that sufficient records were kept among the Jews in order for each family to know their genealogical heritage (See Rm 11:1; Ph 3:5). At Gibeon dwelt the father of Gibeon: See 9:35-44. After the captivity there were settlements of Benjamites in Gibeon, and thus the reason why the writer focused on the descendants of Benjamin in this context. In verse 33 Eshbaal is Ishbosheth. Meribbaal in verse 34 is Mephibosheth.
The Demise Of Saul
(10:1-14) Outline: (1) Defeat by the Philistines (10:1-7), (2) Humiliation of Saul (10:8-14)
Chapter 9 REMNANT FROM CAPTIVITY 9:1-9 All Israel was enrolled by genealogies: This reference is to all twelve tribes of Israel. The writer wants us to understand that no tribe of Israel was lost in the enrollment of the genealogies. The fact that 1 Chronicles was written after the captivity emphasizes the fact that there was no such thing as the lost ten tribes of northern Israel in the mind of the writer. There are some differences between the listing here and the one in Nehemiah 11:1-19. The differences may be in the fact that the 1 Chronicles account was written in 536 B.C. and the Nehemiah account around 444 B.C., a period of almost one hundred years. First inhabitants: Those who first returned to the land were the priests, Levites and temple servants. Judah ... Benjamin ... Ephraim ... Manasseh: The specific mention of these tribes excluded the Samaritans who were not true Israelites. The Samaritans were a mix of the Israelites with the peoples the Assyrians had brought into Palestine after their conquest of the northern kingdom in 722/21 B.C. The writer
Chapter 10 DEFEAT BY THE PHILISTINES 10:1-7 This chapter is a historical transition from King Saul to King David (See 1 Sm 31:1-13). It is a record of the rejection of the family of Saul as kings of Israel and the acceptance of David and his descendants. The genealogical foundation was established in the book for what the writer from here on recorded concerning the activities of King David and those kings who followed him. In order to introduce the final historical information of 1 & 2 Chronicles, the writer begins here with the humiliating defeat of Israel by the Philistines and the death of Saul and his sons. There is a contrast between the life and death of Saul with that of David. Saul had forgotten God, and thus God allowed his end to be a suicidal death. David, on the other hand, refused to forget God, and thus was allowed to die in peace in old age having never forgotten the faith of
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his youth. Saul's kingship heritage was terminated. David's kingship was established.
occupied since the Israelites had entered Palestine over 400 years before (Ja 15:8,63; Jg 1:21). The Jebusites were a Canaanite people (Gn 10:15,16). The city of Jebus is mentioned in ancient texts as the Egyptian Exercration Texts, the Amarna Correspondence and various Assyrian texts. Two kings of this city-state were Abdi-Hepa and Araunah (2 Sm 24:18). Since the city was on the border between the land allotted to Judah and Benjamin, neither tribe took the city from the Jebusites (Jg 1:8,21). David eventually took the city, but the Jebusites remained in the area until the days of Solomon, who eventually subjected the Jebusites to forced labor (1 Kg 9:20,21). They were eventually assimilated into the population of Israel, and thus lost their identity in history. It was not in God's plan that Israel have a king. The nation was to be a theocracy, that is, a nation of people who were ruled directly by God through the Levites. This system had worked well for over 400 years until Israel's cry for a king, the first being Saul. The Israelites first rejected God from ruling over them, but He accommodated their desires. The same happened in reference to David's choosing of Jerusalem as a capital. David led Israel to centralize government around a city in the territory of Judah. By the end of David's reign, a third historical mistake happened when David made plans to centralize the religion of Israel around a temple. Neither the king, capital city nor the temple were in the original plans for Israel. Nevertheless, God accommodated Israel's change in His original plan. But with the changes, they reaped the negative consequences of their changes. The selection of a king established a series of rulers who became evil, and subsequently led the people after foreign gods. The rapidity of this apostasy was evidenced in the life of Solomon who submitted to the influence of his many wives who led him after their idol gods. The centralization of government around one city minimized the importance of the Levitical cities to which the people were to go for counselling, judgments and instruction in the word of God (See Hs 4:6). The northern tribes were especially marginalized by the location of government in Jerusalem. The construction of the temple marginalized the importance of the tabernacle that was to be moved from one tribal area to another. In fact, after the construction of the temple nothing else is said of the tabernacle throughout the Old Testament. The altars that were built by Jeroboam in Bethel and Dan were eventually built because the northern tribes were too far from the temple in Jerusalem. The centralization of the king, capital and temple in Jerusalem eventually led to the division of the kingdom, and subsequently aided in the apostasy of the northern kingdom as kings after Jeroboam followed in his sins. God allowed the change in His original plans, but the Israelites had to live with the consequences of following after their own desires.
HUMILIATION OF SAUL 10:8-14 The body of Saul was abused by his enemies who killed him, but the body of David was peacefully laid in a tomb by his friends. The life of Saul was a reminder of where God did not want the leaders of Israel to go, whereas the life of David was an example of one after whom God's heart could be identified. For his transgression ... because he consulted a medium for guidance: Saul's personal life was not conducted after the will of God for he transgressed the law. For guidance, he consulted one who had created imagined spirits of the dead. These reasons for his death are recorded in order to remind the readers that God is disgusted with those who lead contrary to His will and who seek direction from those who have created fictitious beliefs after their own desires. When a person presumes to be a leader of God's people, but does not lead by consultation with the word of God, then the leader is leading the people away from God. Those who are ignorant of the word of God are always leading people away from God. No ruler has a right to live above the law of God. He has no right to follow those religions that are created after the desires of men.
Administration Of David's Government
(11:1 – 12:40) Outline: (1) Anointing of David (11:1-3), (2) Conquest of Jerusalem (11:4-9), (3) Mighty men of David (11:10-47), (4) Loyal subjects (12:1-22), (5) Subjects in Hebron (12:23-40)
Chapter 11 ANOINTING OF DAVID 11:1-3 (2 Sm 5:1-10) Though there are some difficulties in determining the exact events in the early life of David, the Samuel account of these early events of his life is almost identical with those mentioned in this context. We are your bone and your flesh: In order for the anointed of God to reign, he had to have the loyalty of the people. In this case, the people gave their allegiance to David after the death of Saul. Covenant with them: This was a covenant that David made with the people, not God. David made the covenant in order to reaffirm to the people that he would rule after the ordinances of God. Contrary to the latter life of Saul, David pledged that he would always direct the people to God and not to mediums. In order to do this, he was making a promise to lead according to the word of God. Everyone who would lead God's people should make the same covenant with the people they lead. Leaders who lead according to the pronouncements of witches, mediums and soothsayers are false preachers who should be rejected.
MIGHTY MEN OF DAVID 11:10-47 David's success to bring the nation together under his rule was because he had surrounded himself with very capable men (2 Sm 23:8-39). These mighty warriors aligned themselves with David while Saul was still reigning. They had great influence in the lives of the people when David
CONQUEST OF JERUSALEM 11:4-9 One of David's initial efforts to unite the nation was to centralize his administration of government around a specific location. This was the city of Jebus, which later became known as Jerusalem. It was a stronghold that the Jebusites
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eventually ascended to the throne in Jerusalem. David would not drink of it: This event is recorded in order to show the loyalty of David toward his men. They had risked their lives to bring David water, but David refused the water because of his identity with his men. Their daring venture manifested the extremity of their loyalty to him, but his denial of the water manifested the extremity of his loyalty to them. Lifting up his spear against three hundred men: Every culture needs heroes. The actions of the bravery of these men was recorded in order to instill in the hearts of the readers until the coming of the Messiah, the bravery by which the Jews would have to maintain in order to preserve their existence. The strength of their culture was defined by the strength of their heroes against their enemies.
standing of the times: This unique statement that was made concerning the men of Issachar revealed that there were some in Israel who had special knowledge of foreign affairs. Because they had this knowledge they could give wise counsel concerning what decisions David should make. David surrounded himself with wise and capable people. Good leaders know how to surround themselves with those who know things they do not specifically know. There was joy in Israel: Even those from Issachar, Zebulun and Naphtali to the far north in Palestine came to David. It is significant to note that during the time of Moses the army of Israel numbered 603,550 men. The army numbered 1,300,000 by the end of David's reign (2 Sm 24:9). The total figure given by the writer here, 350,000, was a conservative number. Reference was probably only to those who came to David at the very beginning of his reign.
Chapter 12 LOYAL SUBJECTS 12:1-7 The information in this context concerning David is found nowhere else in the Bible (See 1 Sm 22:2; 27:8; 29:11; 2 Sm 2:3). Came to David to Ziklag: Even before the death of Saul, David's army grew because people became disenchanted with Saul and his turn from the word of God. These initial men of David's army were convinced that he was to be the next king of Israel. 12:8-15 The Gadites came to David from the east side of the Jordan. As the Benjamites, the Gadites proved their loyalty to David before the death of Saul by coming to him at this time. Others came to David after Saul was killed in the battle with the Philistines. They proved their loyalty to David by joining with him while Saul was still king. 12:16-18 The stronghold of David: This was probably the cave of Adullam (1 Sm 22:1,2). If you have come peacefully: David accepted all those who came to him while he was in flight from Saul. He especially received those who came from the tribes of Judah and Benjamin. Amasai: This is probably a reference to Amasa (2 Sm 17:25; 19:13). 12:19-22 Previous to the event mentioned here David had joined the Philistines when he was fleeing from Saul. However, after the Philistines sent him away because they feared that he would turn on them, the men of Manasseh then came to David. At this time all seemed to realize that the fate of Saul was sealed. They knew that David had been anointed to be king, and thus the men of Manasseh were now more assured that David would live to become king. It was at this time that David went to Ziklag to take the city from the Amalekites (1 Sm 30).
David And The Ark
(13:1 – 17:27) Outline: (1) Wrong movement of the ark (13:1-14), (2) David's victories and family (14:1-17), (3) Ark moved to Jerusalem (15:1 – 16:43), (4) David plans for the temple (17:1-27)
Chapter 13 WRONG MOVEMENT OF THE ARK 13:1-4 (2 Sm 6:1 – 7:29) Once he had moved to Jerusalem, the most important thing for David was to move the ark of the covenant from the house of Abinadab in Kirjath Jearim to Jerusalem. 13:5-14 David and all Israel played before God: This was a case where the intentions of the people were good, but they failed to act according to the law of God. Good intentions do not set aside the law of God. They were excited about moving the ark of the covenant to Jerusalem, but they ignored the law of God concerning how the ark was to be moved. Uzza put forth his hand: Uzza paid the price for either their ignorance of how the ark was to be properly transported, or because of their belief that God's law could be ignored because of their good intentions, or both. Whatever the case, the ark was to be carried with poles on the shoulders of the priests. Here, they had loaded it in an ox cart. David was afraid of God: God is love, but when it comes to obedience to His law, we must with fear approach Him. He is a just God. And being a just God means that He must punish the wicked according to law in order to be just before the righteous. Good intentions on the part of man do not set aside His will. God does not change His law because of a sincere heart. The strictness of the judgment that was poured out immediately in this case reminded David and all Israel that great respect must be given to the law of God. House of Obededom: Obededom was a Levite (26:4).
SUBJECTS IN HEBRON 12:23-40 The numbers are listed in this accounting of men in order to show the growing strength of David while he was in Hebron. Those who had previously been loyal to Saul now came to David. Their frustration with the evil ways of Saul turned them to the righteous ways of David. The growth of the supporters of David, therefore, could be viewed as a restoration to God in Israel. They knew how David feared God, and thus when they came to David they knew that they were coming to one who had given himself to follow God. Under-
Chapter 14 DAVID'S VICTORIES & FAMILY 14:1-7 (2 Sm 5:11-25) Hiram: There were two Hirams who worked in building the temple. This Hiram was the king of Tyre, and the other Hiram was in charge of building the temple. Solomon: The future king of Israel was first introduced here as the fourth son of David. He was one of the
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ark in Jerusalem, those of the northern tribes would continually be too far from it in order to come annually for their sacrifices. Eventually, Jeroboam would take advantage of this locating of the ark. He would build altars in both Bethel and Dan, thus dividing Israel until the return of the remnant from Babylonian captivity. God allowed the ark to be permanently located in Jerusalem, but He also allowed Israel to suffer the consequences of this action. We must never assume that because God accommodated something to happen, that we will not have to live with the consequences of our actions in going beyond His will. 15:25-29 The movement of the ark to Jerusalem was a great national event. The movement thus took place with great celebration. She despised him in her heart: The response of Michal was probably more than a response to David's exuberant display in celebration. She was the daughter of Saul, who, with her brothers, could have enjoyed this celebration with her family. Instead of her father and her brothers celebrating such an event, she had to share the event with David and all his other wives. Her father and brothers had been killed by the Philistines. As a king's daughter, there may have been bitterness still in her heart concerning the position in which history had now placed her (See 2 Sm 6:16-23). We must also not forget that David took Michal from her husband who greatly loved her (2 Sm 3:12-16). We can only imagine that she still resented him for doing this.
thirteen children who were born to David while he lived in Jerusalem (3:5-8). 14:8-12 The Philistines: Those with whom David had formerly associated while in flight from Saul, gathered themselves against him when they heard that he was anointed king over all Israel. In this case this was a preemptive attack against David. They surely thought that before David could assemble a great army from all Israel, they could defeat him. But this was not to be. This defeat of the Philistines at Baal-perazim was the beginning of David's victories over the Philistines that would eventually lead to their total subjugation by the end of the reign. 14:13-17 Contrary to what would later be typical of future kings of Israel, David was careful to consult God first before going into battle. The strategy that was given by God in this case was that David not attack the Philistines from the front, but to attack them from behind. When you hear a sound of marching: It is difficult to determine the meaning of what is here stated. It could be that David's men were to wait in hiding in some place until they heard a signal from God above as a rustling of the leaves in the tops of the mulberry trees. Fear of him on all nations: The strength of the army of David intimidated others from making preemptive attacks on Israel, as the Philistines did on this occasion. David was a strategic military leader. His leadership was manifested in either conquering or subjugating the enemies of Israel who resided in the land that was given to Israel as the promised land. We would assume that God brought David to the throne of Israel for this very purpose. He was to complete what Saul failed to do, that is bring all the promised land under the control of the Israelites.
Chapter 16 16:1-6 The tabernacle: We would assume that David and most of the Israelites who were dwelling in Jerusalem at this time, were living in stone-built houses, houses that they had taken from the former Jebusite residents. It is interesting, therefore, that David made a tabernacle (tent) for the ark. It seems that he knew that this was the proper location for the ark, for the ark had been in several tents since it was placed there 400 years before (17:4-6). 16:7-36 In worship to God it was only natural that David express his thanksgiving for all that God had done for him to this point in his reign. This inspired song of praise gave glory to God for His marvelous work through the nation of Israel (See Ps 96:1-13; 105:1-15; 106:1,47,48). Verses 7-16 are an exhortation to the people to honor God for what He does for His people. Verses 17-22 recall all that God had done for the nation in the past. Verses 23-36 are special words of worship and praise for the God of Israel. He comes to judge the earth: This statement in verse 33 seems to reveal a final coming of the Lord in judgment on the earth. The eschatology of Israel at this time in their history included the concept of a final judgment (Hb 9:27). Though most of the Old Testament focuses on the history of the sin of Israel and the prophets' call for repentance, within the exhortation of the prophets are teachings concerning the final accountability of every person (See comments Ez 18). 16:37-43 The tabernacle had been moved to Gibeon after Saul killed the priests in Nob (1 Sm 22:19). While the tabernacle was at Gibeon, Zadok, under the reign of Saul, was the acting high priest. When David built a tabernacle (tent)
Chapter 15 ARK MOVED TO JERUSALEM 15:1-15 David had learned his lesson. He read his Bible. He made preparations for moving the ark according to the will of God. He called for the Levites and instructed them to sanctify themselves according to the law. Bore the ark ... on their shoulders with the poles: In the initial attempt to move the ark to Jerusalem, Uzza had evidently touched the ark with hands that were not sanctified. At that time the ark was being carried in an ox cart instead of on the shoulders of the priests. 15:16-24 It was the responsibility of the Levites to move the ark from one location to another. In this context, those who are mentioned are Levites who had sanctified themselves for the purpose of moving the ark. For four centuries the Levites had properly moved the ark with the movement of the tabernacle. But just one presumptuous movement on the part of David in his zeal to serve the Lord caused the death of Uzza (14:10,11). What took place on this occasion was actually contrary to the will of God, but at the same time accommodated by God. God's original intention was that the tabernacle, with the ark, be moved among the tribal territories (See comments 17:5,6). This practice had been carried out for almost 400 years. But at this time the ark was being moved to a permanent location. It was being "claimed" by the tribe of Judah. Because of the permanent placing of the
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in Jerusalem, and subsequently moved the ark to Jerusalem, Asaph was appointed to supervise the tabernacle ministries.
temple. Detailed instructions were given at Mt. Sinai concerning the construction of the tabernacle. The instructions were not given as a blueprint for the temple, but for reconstruction of the tabernacle as each tabernacle deteriorated throughout Israel's use of it until the coming of the Messiah. A tent in those days in the weather would last only ten to fifteen years. Tabernacles, therefore, had to be constructed again and again throughout the history of Israel. This explains why God said He went from tabernacle to tabernacle throughout the history of Israel to the time David took ownership of the tabernacle and ark of God in Jerusalem, something that was not in God's plan. Therefore, we would conclude that God's statements in verses 4-6 are words that chide David for his idea of building a temple. Why have you not built Me a house of cedars: The fact that God asked David this question affirms that it was never in the mind of God to build the temple. Bible students must always keep this in mind when referring to the temple. God never intended that a king reign over Israel on earth, but He allowed and accommodated a king. God never intended that a permanent structure be built for the ark, but He allowed and accommodated it. However, with both the king and the permanent location of the ark, God also allowed them to suffer the consequences for having both. Evil kings led Israel into idolatry. The permanent location of the ark moved the northern tribes to separate themselves from Judah. In order to perpetuate the separation, Jeroboam built altars in Bethel and Dan. Kings after him continued in his sin by discouraging people from going to the permanently located ark of the covenant in Jerusalem. Instead, they went to the altars in Bethel and Dan for their annual sacrifices. I have been with you wherever you have walked: The pronouncements of God in verses 7-14 indicate why David came up with the idea of the temple. It was not simply a matter of moving the ark from a tent to a stone structure. It was not simply a matter of guilt on the part of David. In God's exhortation in this context, it seems that David was feeling somewhat insecure. Therefore, God reminded him that He had always been with him in protecting him from his enemies. God said that He had preserved Israel from the time He took them out of Egypt to the day of David's reign. He reminded David that He had subdued all his enemies. He will build Me a house and I will establish his throne forever: In this statement God turned from the physical to the spiritual. David would not be allowed to build a physical temple. Only Solomon would be able to do this. However, the house that God would build would be a house with a throne of authority that would last forever. It would not be a house of this world, but a spiritual house that was eternal in the heavens (See comments 1 Tm 3:15). The Messiah would come to sit on David's throne and reign from heaven over His house, the church. Settle him in My house and in My kingdom forever: Solomon would not be settled in the temple, if we were to understand this statement literally. In the statement God transitioned from the physical idea of a temple on earth about which David was dreaming, to the spiritual house of God and His kingdom reign from heaven. The authority of God would be manifested through the throne of David when Solomon sat upon it (See comments 2 Sm 7).
Chapter 17 DAVID PLANS FOR THE TEMPLE 17:1-15 (2 Sm 7:1-29) The plans of David in reference to his dream concerning the construction of the temple must be considered very carefully. The Bible student must keep in mind God's original instructions concerning the tabernacle and those who were to carry out all ministries that were associated with the tabernacle. Special note should be made concerning things that Israel later added, but were not mentioned in God's original instructions in the law. The law that was given at Mt. Sinai did not include the construction of a permanent structure in which the ark was to be located. The ark and tabernacle were to be moved among the tribal territories in order that no one tribe lay claim to the tabernacle. The continual movement of the ark among the tribal territories would prevent any one tribe from being consigned to being always too far from the tabernacle in order to come before the Lord for the annual sacrifices. The continual movement of the tabernacle also prevented any one tribe from taking ownership of the tabernacle. The ark ... remains under curtains: The statement in verse 1 reflects the thinking of David. It was not a revelation from God. Do all that is in your heart: This statement was also the desire of a man, that is, the desire of Nathan the prophet. Nathan's statement also seems to reflect his thinking, that he too wanted a temple like the nations around Israel. God is with you: This statement should be understood as a general statement that God was with David and His reign over Israel. It should not be understood in the sense that Nathan was giving revelation from God for the approval of David's idea for building a temple. This is brought out later as God chided David for the suggestion of building the temple. It was the same response of God to Israel when they desired a king. It was not God's plan that Israel have a king, but He accommodated their desires. David felt guilty about the ark resting in a tent, and thus was moved of his own will to build a permanent structure for its housing. There may have also been some desire on the part of David to do as the kings of the nations at the time, that is build a temple as a part of his own legacy. God came to Nathan: It was not that Nathan went to God with the request of David, but God came to Nathan that very night in reference to David's suggestion concerning the construction of a temple. God knew what was on David's mind, and thus the message that came was a message of rebuke. You will not build Me a house to dwell in: Some have wrongly assumed that this statement should be understood in reference to David, that he not personally build the temple because he had engaged in too many wars. But verse 5 qualifies the statement to mean that it was not in God's plan to have a temple constructed in Israel, which temple would be exclusive to those who were too far away to come with their annual offerings on the day of Pentecost. From one tabernacle to another: These statements in verse 5 explain a great deal about God's use of the tabernacle from the time He gave instructions to build it about 400 years before, to the time David desired to construct the
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17:16-27 The righteousness of David was manifested in his response to God's denial of his building a temple. He submitted in humility, knowing that the eternal plan of God must be worked out in the affairs of Israel. He was not presumptuous against the plan of God. Though he did not understand all that God was doing in bringing the Messiah into the world through Israel, by faith he submitted to God's will in his life. His response is an example of those who would walk by faith, not sight. Though we do not understand all of God's plans, we understand enough to walk by faith, trusting that He will perform His promises. As He fulfilled His promises to Israel, so will He fulfill His promises to us.
their promised land. Chief ministers: Under the leadership of their father, David's sons learned the skills of administration. Here they are called "chief ministers," though in 2 Samuel 8:18 they are called priests. However, David's sons were not Levites, and thus the Hebrew word for "priests" in the Samuel passage simply defines the ministry of the sons, not their position before God.
Chapter 19 VICTORY OVER THE AMMONITES & SYRIANS 19:1-5 (2 Sm 10:1-19) David was known as a man of war. It would be easy, therefore, for the Ammonites to misunderstand his sending of messengers to greet them. Unfortunately, their misunderstanding resulted in their defeat. Lest we justify the humiliation of David's messengers because of the misunderstanding, we must recognize that the messengers of any nation should be treated in such a manner. 19:6-15 Repulsive to David: Or, despised in his eyes. What should they have expected from the manner by which they treated David's messengers? 1,000 talents of silver: The magnitude of the silver exemplifies the great fear the Ammonites had of David. In 2 Chronicles Amaziah hired 100,000 men for just 100 talents of silver (2 Ch 25:6). 19:16-19 This text says that David killed 7,000 men "who fought in chariots," whereas the 2 Samuel 10:18 says he killed 700 charioteers. The difference in the numbers can be explained in the fact that the charioteers drove the chariots while the armed men in the chariots carried out the battle. Other than this explanation, some have assumed that there is a variant reading in reference to the number 7,000, and thus, the text should actually read 700.
David's Eventful Reign
(18:1 – 22:19) Outline: (1) Victory over kings (18:1-17), (2) Victory over Ammonites and Syrians (19:1-19), (3) Victory over Ammon and the Philistines (20:1-8), (4) The sin of numbering (21:1 – 22:19)
Chapter 18 VICTORY OVER KINGS 18:1-13 (2 Sm 8) This chapter is a summary of the offensive wars that David conducted in order to secure the land of Palestine for Israel. The fact that he conducted so many successful campaigns was evidence of both his ability as a military leader, as well as the confidence the people had in him as a leader. Gath: See 2 Samuel 8:1-14. Hamath: The northern extent of David's victories went as far north as Hamath, even to the Euphrates River. The River Euphrates: Other than the Jordan River, this river, with the Tigris River, played a very significant role in the events of the Bible (Gn 2:14; 15:18; Ja 1:4). The area between the two rivers is called Mesopotamia which is located primarily in modern Iraq. The Euphrates River is about 2,871 kilometers (1,780 miles) long and the Tigris River is about 1,848 kilometers (1,146 miles) long. The Assyrian Empire originated in the northern Mesopotamian area, with Nineveh as its capital. The Babylonian Empire was seated in the southern part of Mesopotamia with Babylon as its capital. Ancient cities as Carchemish, Mari, Babylon and Ur were located on the banks of the Euphrates River. David brought much bronze: Throughout all his campaigns against the enemies of Israel who occupied the land of promise, David collected a great amount of spoils. These spoils were later used by his son Solomon to build the temple. Almost all the metals that were used in the building of the temple, therefore, came from the victories that Israel had over her enemies. Unfortunately, when Israel went into apostasy these same treasures would become the spoils of the nations that took Israel into captivity. The Edomites: Edom was at the southern extremity of the land of Palestine. Working under the command of David (2 Sm 8:13), and while David was possibly in the northern regions of the land, Abishai secured the southern borders of the promised land by defeating the Edomites. 18:14-17 Over all Israel: We would assume that reference here was not only to the people, but to all the land that David had secured, which land was given to Israel by God as
Chapter 20 VICTORY OVER AMMON & THE PHILISTINES 20:1-3 (2 Sm 12:26-31) When kings go out to battle: This would be sometime after the spring rains. In this record of the Chronicles, the writer maintains his focus on the obedient actions of David, thus omitting the sin of David with Bathsheba (2 Sm 11:4 – 12:24). Rabbah: This was the Ammonite capital. It was located on a major caravan trading route, and thus enjoyed great prosperity. The discovery of ancient artifacts reveals that this city had contact with Egypt, Greece, Cyprus, Phoenicia, Midian and Babylon unto the 5th century B.C. This was the location of the iron bed of Og of Bashan (Dt 3:11). The crown: The richness of the crown was evidence of the richness of the city. As a result of this victory, a great deal of spoil was taken, which spoil was later used in the construction of the temple. Put them to work: The Hebrew word here suggests that he put them to extreme forced labor. The original KJV reading is misleading in the sense that it paints a picture that David's men sadistically cut the people in torture. Later translations have corrected this unfortunate rendering. 20:4-8 (2 Sm 21:18-22) Born to the giant in Gath: We would assume from this reading that there were other members of the family of Goliath. It was only Goliath who stood against and was killed by David when he was yet a young man.
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Chapter 21 THE SIN OF NUMBERING 21:1-8 Satan ... moved David: Since it is God who restrains Satan, then God would assume the responsibility for David following after his pride to number the fighting force of Israel (See 2 Sm 24:1). Throughout the history of Israel, God had proved that He fought for Israel. If He had not, then they would never have become a nation. David was here seeking to trust in his own military genius and strength. It was a slap in the face of God, and thus a sinful act. David carried out this numbering of his military strength without first consulting the Lord, and thus it was one time in the life of David that he ignored God in order to follow after his own pride. 21:9-13 God gave David the option of choosing between (1) three years of famine, (2) three months of humiliating war that would lead to defeat, or (3) three days of pestilence (2 Sm 24:13). He chose the latter of the three. Thus others had to pay for David's sin of pride. I have sinned greatly: It seems that David realized his sin before God came to him with the three options from which to choose his own punishment. 21:14-17 Let Your hand ... be on me: One of the great characteristics about David was that he assumed the responsibility for his own actions. He never blamed others for his sin. 21:18-30 I will not take for the Lord what is yours: A sacrifice is nothing if it is not paid by the one who gives it. Only by giving that which belongs to oneself is there true fellowship with God to whom the sacrifice is given. He was afraid because of the sword of the angel: The entire episode struck fear in the heart of David. And rightly so. In this case, David was able to experience openly the direct and immediate hand of God in punishment for his own sinful pride. If we could experience the same today, we too would recoil in fear before the Lord. Though we reap what we sow (Gl 6:7,8), there is a final punishment coming for our sin. But when it comes it will be too late for repentance (2 Co 5:10; Hb 9:27).
their acceptance of Solomon as their king. It was in my mind to build a house: David here admitted that the building of the temple was his idea, not God's. However, God sanctioned this desire of David, and thus God claimed the temple after it was built. But we must not forget that the temple was never in the original plan of God for Israel. You have shed blood abundantly: If the individual tribal groups had fulfilled their duties after the conclusion of the national wars of Israel that were led by Joshua, then David would never have had to complete the task of clearing the land of the Canaanites. He would not have had many years of war as is mentioned in this context. Nevertheless, because he was a man of war, God did not allow him the privilege of fulfilling his dream of building a temple. This task was left to Solomon, a king who inherited a kingdom of peace from his father. 22:17-19 Because Solomon was unskilled for the task set before him, David instructed the leaders of Israel to come to his aid. This statement was made of Solomon before Solomon had been blessed by God with great wisdom.
Administration Of The Temple & Nation
(23:1 – 29:25) Outline: (1) Temple ministers (23:1 – 26:28), (2) National leaders (26:29 – 27:34), (3) Charge to Solomon (28:1 – 29:20), (4) Ascension of Solomon (29:21-25)
Chapter 23 TEMPLE MINISTERS 23:1-23 In the organization of the leaders of Israel, David dealt with the religious leaders first (23:3 – 26:32). He then organized the civil and military leaders (27:1-34). The Levites served from 30 years of age to 50 (Nm 4:3,47). We would assume that the great numbers of those who are given religious responsibilities are in view of the final construction of the temple that would come later. David not only made preparations for the building of the temple before he died, but also for the administration of temple affairs. David was a compulsive organizer. His organizational skills were manifested in his many military victories. In order to aid his son Solomon, he organized the administration for the temple. It seems that David did this organization because he knew that such would be too great a strain on the young Solomon when he became king. The organization of duties, therefore, would have been based on his command, not the command of the young Solomon. 23:24-32 Twenty years: In view of the 30 years that is mentioned in verse 3, it seems that the 20 years of age mentioned here would qualify one for certain temple duties, possibly giving a person ten years of apprenticeship before assuming full responsibilities at the age of 30 (Compare Nm 8:24; 2 Ch 31:17; Er 3:8). Sons of Aaron: The duties for the sons of Aaron were specific. Their ministry was focused on everything that involved the sacrifices, from the gathering of the wood, preparing the animals to be sacrificed, and carrying out the actual sacrifices. All ceremonial washings and offerings were in their care (See Nm 3:5-10; 18:1-7). The generations from Aaron had the responsibility of sacrificial duties.
Chapter 22 22:1-5 It could be that David's remorse over his sin of numbering Israel was the stimulus for determining the site for the construction of the temple, and his preparations to gather materials for its construction. The temple would be built on the land that he had bought from Ornan for his personal sacrifice for the sin he committed in numbering Israel. Foreigners: These would be the Canaanites whom the Israelites had subjugated to be forced labor (2 Ch 8:7-10). Magnificent, famous and glorious: From these words we get the impression that David was somewhat in competition with the temples of the surrounding nations. In order to give the impression that God was the only God, he wanted to build a temple that exceeded the lavishness of the temples of the nations. 22:6-16 Solomon: Before he died, David designated Solomon as his successor. The wisdom in this was to prevent rivalry between the sons of David after his death. Once Solomon was anointed as David's successor, before he died David could observe the behavior of the other sons in reference to
234 1 Chronicles 24,25,26,27,28 Dickson Teacher's Bible Commentary
Chapter 24 24:1-19 The descendants of the two sons of Aaron, Eleazar and Ithamar, were divided into 24 groups to administer the priestly duties. Each Levite was chosen by lot and assigned in groups in order to minister for a week, beginning on the evening of the Sabbath. 24:20-31 The list of Levites in this context was of the sons of Aaron who were listed in verses 1-19. These were assigned to be assistants to the priests. This list included only the descendants of Kohath and Merari. When considering the "sons" of these lists the Bible student must keep in mind that the phrase "son of" sometimes skips a generation. Though we are not informed in the text the phrase "son of" should sometimes be understood to mean the "descendant of." When comparing different genealogical lists of the same family, this practice on the part of the biblical writer should be noted.
the national treasury. The treasury went from each individual maintaining his own treasury on the farms to a national treasury that was kept in Jerusalem. 26:20-28 Over the treasuries: Ahijah was in control of the handling or accounting of that which was in the treasury. Throughout the apostasy of Israel when God continually brought foreign powers upon Israel to punish them for their idolatry, these foreign powers often raided the temple and royal houses of their treasures (See 2 Kg 24:13).
NATIONAL LEADERS 26:29-32 Beginning here is a description of those who were chosen for administration of affairs other than those who were connected with the administration of the temple. These would include administrators as civil officers, military leaders, soldiers and judges.
Chapter 25 25:1-31 Prophesy with harps: As the sweet singer of Israel, we would expect nothing less from David. The invention of musical sounds by David was surely the beginning of what later in Israel's apostasy became a thing that was an irksome sound before God (See Am 6:5). When they went into apostasy, Amos preached the words of God that they take away the noise of their songs and stringed instruments (Am 5:23). Though David invented the stringed instruments in sincerity, they eventually became hollow noises from an apostate heart. But in the administration of the temple that David envisioned, he wanted to make sure that the quiet music of harps would play a role in maintaining a tranquil atmosphere during the temple ceremonies. For this reason, the musicians were chosen and divided into 24 divisions. To "prophesy" with a harp meant that one used the music that was produced with the harp to minister to the ears of the hearers. Their purpose in the temple was to produce a tranquil environment for the people. They were not played as a ceremony of worship. In reference to God, however, God seeks the melody of hearts, not harps. The focus of the instrument, therefore, was not on the one who played, but on the one who heard. Using the instrument in this case was not for the purpose of the instrumentalist to present a show of his talent before the people. David sought to focus on developing a tranquil atmosphere in the temple area, knowing that the harp produced such a sound that brought peace of mind.
Chapter 27 27:1-15 (2 Sm 23:8-39) There were to be 24,000 men in each of the twelve divisions of the army. Each division was to serve one month during the year. In this way, each man had one month of service, and eleven months of private life. Thus the fighting men of Israel were not a standing army, but a militia or citizen's army. With this military organization of the citizenry, there was an experienced military officer assigned to each group. The professional military leaders would be the three and thirty of 11:20, with the Kerethites, Pelethites and Gittites. 27:16-24 Those who were chosen as the tribal leaders were to be respected by the people. These were to be the respected elders from whom leadership would come for each tribe. Because of this: Wrath came from God because of his attempt to number Israel, not because he terminated the numbering after he saw that it was wrong. 27:25-31 These would be the administrators of David's personal property. David acquired his wealth, not by taxation as did Solomon and the kings that followed him, but by the spoils of war and tribute from those he conquered. David earned his wealth as a result of his military struggles to rid the land of the Canaanites. After David, however, Solomon and the kings who followed him gained their wealth primarily by taxation and the continued tribute from nations that David had conquered. They thus lived off the struggles of David and his generation. 27:32-34 This list of individuals is probably a supplement to those who are listed in 18:14-17 and 2 Samuel 23:24-39.
Chapter 26 26:1-19 Gatekeepers: These would be the doorkeepers who had charge of the entrances of the temple. Since the location of the doorkeepers is difficult to determine, some have suggested that these were the guards for the tabernacle that David had built, and not the temple that was yet to be built. Storehouse: This may help us understand the purpose for the gatekeepers. We must keep in mind that the royal house and temple were constructed as the treasury for the kingdom. When gold and silver were brought to the capital from tribute, taxation, or from the spoils of war, there was a storehouse for the treasure. The gatekeepers, therefore, were the guards over
Chapter 28 CHARGE TO SOLOMON 28:1-10 In this discourse of David, he wanted to reaffirm two things. First, he wanted to reaffirm his desire to build a house for the Lord, and second, he wanted to set Solomon before the people as the one who would follow him. In reference to the temple, it was a common thing for kings of ancient times to either build temples or inscribe monuments in memory of the accomplishments of their reigns. The kings would build a lavish royal palace for themselves, and a royal house for their
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peal of man, not God. The design of the temple was directed to appeal to the lust of the eyes of man and to display before the world the wealth of Israel. It could be that God wanted to use the lavishness of the temple to manifest His care of Israel, but we would conclude that the use of such quantity of gold was motivated by men who sought to parade their wealth before the world. What must always be kept in mind is to remember that after Solomon went through all the efforts to enrich Israel, the Pharaoh of Egypt came and plundered the temple within five years after his death (2 Kg 24:13). All of David and Solomon's wealth that went into the building of the temple was gone within less than a generation after the death of Solomon. We would conclude, therefore, that if all the gold that went into the construction of the temple were the plan of God, then certainly God would have preserved the wealth longer than one generation after it was put into the temple. For the treasury of the house of God: We must keep in mind that the temple and royal house were being built as the national treasury of the nation. Taxes were collected from the people and there needed to be a place where this silver and gold could be stored.
gods. David certainly had the feeling that his legacy be carried on in the building of the temple, though his son finished the job. The extravagant materials that David assembled, with his personal donation of wealth, assumes that we would give him credit for the existence of the temple. Though Solomon actually laid the materials together in a structure, David did all that he could in assembling the materials for the construction. He could do this in accordance with the command of God because he was not allowed by God to actually build the building. He wanted succeeding generations to know that he wanted a house for Yahweh, the God of Israel (17:13,14; 1 Kg 9:1). Ancient temples were usually constructed on prominent geographical locations, which was true also of the construction of the Jerusalem temple (Ps 121:1; 122:4). The threshing floor on which the temple was constructed was Moriah (2 Ch 3:1). Some have assumed that this was the site where Abraham was called to offer his son, Isaac (Gn 22:2). There are no remains of the temple that David initiated and Solomon built. It was destroyed by Nebuchadnezzar in 586 B.C. It is believed that only a few stones remain of Herod's temple that he built on the same site in the 1st century B.C. Therefore, the only way Bible historians can imagine the design of Solomon's temple is by the structures of temples that were built by the Canaanites that were contemporary with Solomon. Be strong and do it: David's exhortation to Solomon was that he build the temple against all discouragement. It was not going to be an easy task, and thus Solomon must exercise great fortitude in bringing the construction to pass. 28:11-21 David gave ... the plan: If taken by itself, this statement assumes that David made the plans for the temple. But in verse 19 David said that the Lord had inspired him to make the design for the temple. God gave the design for the construction of the original tabernacle, and here He possibly did the same in reference to the building of the temple. However, since there are no details given in Scripture of this plan, then we could assume that the details were designed by David, but the inspiration to draw the plan was given by God. In the design of the tabernacle great detail was given directly by God and written in Scripture as to how it should be built. But we are not informed if this was the case in reference to the temple. We would have to conclude that God knew that the temple would eventually be destroyed by the Babylonians in 586 B.C. Since there were no plans given in Scripture concerning the construction of the temple, then the returnees from Babylonian exile would have no design to guide them in reconstructing the temple as they did with directions on how to build the tabernacle. The only plans that existed were those of the tabernacle, which tabernacle God intended should be with Israel until the coming of the Messiah. However, David wanted to build a temple, and so God allowed such to be done. It is noteworthy that the metaphors for the presence of God among His people that are used in the New Testament do not find their setting in the temple, but in the tabernacle. Gold: Gold was used extensively in the construction of the temple. Since gold is only a mineral of this world with no greater value to God than dirt, then we assume that the lavish use of gold in the construction of the temple was for the ap-
Chapter 29 29:1-9 By giving a great amount of his own wealth to the construction of the temple, David wanted to inspire others to do the same. Offered willingly: The result was that a great amount of wealth was given in response to the generosity of David. It was not that the people were forced to give, but they were inspired by the leadership of David to give. People will give when their leaders give. If the leaders see themselves as the ones who are to receive wealth from those who make sacrifices to give, then the givers will eventually stop giving. During this time in the history of Israel the entire nation of tribes had come together as one nation under the reign of David. The building of the temple was a stimulus to bring the tribes together as a nation. However, its existence in Jerusalem after the death of Solomon encouraged the division of the tribes into the northern and southern kingdoms. But at this time in their history the plan for its construction brought the tribes together to be one people as the building of the tower of Babel kept the people together after the flood (See Gn 11:19). 29:10-20 In response to the giving, David offered a prayer of thanksgiving and praise of God. Head above all ... reign over all: Before Jesus ascended to the right hand of the Father (At 1:9-11), the Father was King and head over all things. But now, after His ascension, Jesus is King of kings and head over all things (Ep 1:22; 1 Tm 6:15). When Jesus comes again, however, He will return all authority to the Father that God may be all in all (1 Co 15:26-28). We are foreigners ... and sojourners: In his petition before God, David professed the status of all humanity in reference to the eternity of God. God abides forever, but man is only passing through his brief existence upon the earth. If one would lengthen his existence beyond the brevity of life on earth, then he must come into the presence of God, who alone is eternal and can give eternal life (Compare 2 Th 1:6-9).
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Therefore, throughout the history of Israel, when a king sat on the throne in Jerusalem, he was sitting on the throne of David, which was the throne of the Lord and a symbol of that which was to come when Jesus eventually sat on the throne. The point is that from our time in history, there are no more prophecies concerning one who would come and sit on the throne of David on earth.
ASCENSION OF SOLOMON 29:21-25 The response of the people was worship. 1,000: In total, 3,000 animals were given as an offering. In verses 21 & 22 we have defined what took place in reference to offerings. The offerings were animals given for human consumption. Verse 22 explains that they "ate and drank." The offering was from individuals who gave the animals, but the meat of the offering was consumed by everyone. In reference to offerings that were brought to the Levites, the animals were eaten by those who brought the offering in fellowship with the Levites. As in this case, the worship in offerings and sacrifices was given in order to eat with one another at a time of rejoicing. We cannot separate the eating and drinking in verse 22 from the offerings in verse 21. Their worship involved eating and drinking in joyous fellowship with one another and praise of God. Solomon sat on the throne of the Lord: This statement here and other contexts is significant. Solomon sat on the throne of David. David was the symbol of the authority of God on earth. Therefore, when Solomon sat on the throne of David, he was sitting on the throne of the Lord. He was God's symbol of authority on earth. The prophets foretold the time when One would sit on the throne of David. This prophecy was made specifically to David. The One who would eventually sit on the "throne of David" was Jesus. This is what Peter affirmed in Acts 2:25-28. At the time Peter spoke in Acts 2 Jesus was on the throne of David, and thus all the prophecies concerning One sitting on the throne of David were fulfilled.
DEATH OF DAVID 29:26-30 The books to which reference is made in verse 29 no longer exist. They were in existence at the time 1 Chronicles was written, which was sometime immediately after the Babylonian captivity. Because they were not inspired books, but simply Jewish histories, there was no need that they be preserved for posterity. Seer ... prophet ... seer: There are actually three Hebrew words used in verse 29 in reference to Samuel, Nathan and Gad (ro'eh, nabi and chozeh). The word ro'eh ("seer") means "to see." As a seer, God gave the person special insight into events and times, especially in reference to what was in the future. Nabi ("prophet") is used in order to emphasize what is spoken by the prophet, not what was seen in vision or given as special insight. Chozeh ("seer") emphasized seeing or gazing, with emphasis on how the truth was received and proclaimed. Nabi is the most commonly used term in reference to the servant of God, and is translated with the word prophetes in the Greek Septuagint. This was one who spoke forth the word of God.
2 Chronicles
WRITER
The books of 1 & 2 Chronicles as we have them today in our Bibles were originally one book. They were sepa-
rated as two with the publication of the Septuagint (See introduction to 1 Chronicles).
DATE
Considering the statements of 36:22,23 we would conclude that the Chronicles were written sometime immediately before the first return of Jews to Palestine after the decree of Cyrus. This would date the book sometime after 536 B.C. and the arrival of the Jews in Jerusalem. Since many of the Jews who did return to rebuild the temple had never before been in Palestine, it would have been a necessary thing for the writer of the Chronicles to educate them concerning the history of Israel. And since the purpose of the first return of exiles was to reinstitute the altar sacrifices and rebuild the temple, then the theme of the Chronicles corresponds to the goal of the first returnees.
In reference to the dating of the reigning kings of Israel, it is sometimes difficult to assign the date for the beginning of their reigns. It is difficult because some kings began their reign in their youth while their fathers were still on the throne. Since adding the time of the reign of the kings end to end adds up to a duration of time that is too long for the time of history that would correspond with history of the world, then we would assume that the beginning of a king's reign often was coregent with his father's reign. Though the Kings and Chronicles do not mention the coregent reign of succeeding kings, we must assume that some of the kings began their reign while their fathers were still the sitting king.
BOOK
mon to be around 971 B.C., and the signing of the decree of Cyrus to allow the first captives to return to Palestine to 536 B.C., then the period of time covered would be about 435 years of history that is covered by 2 Chronicles.
2 Chronicles covers a period of Israelite history that begins with the reign of Solomon and extends to the end of the Babylonian captivity by the decree of Cyrus, king of Persia. If we assign the beginning of the reign of Solo-
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the northern kingdom under the initial leadership of Jeroboam who built altars in Bethel and Dan. Later kings of the north discouraged the northern residents from going to Jerusalem for the annual sacrifices, which journey would have encouraged loyalty to the king of Judah and to the teaching of the Levites. Regardless of the unfortunate results of bad choices on the part of the people, God still remained with the two kingdoms in order to salvage from them a cleansed remnant that would eventually be restored to the land after the captivities. The northern kingdom went into captivity in 722/21 B.C. Therefore, the inspired historian who wrote the Chronicles focused on the history of Judah as the remnant in the land that would carry the torch of the seedline promise that was made to Abraham (Gn 12:1-3). It was Judah that carried on with the remnant of the faithful until the Babylonian captivity of 586 B.C. Once Judah had gone into captivity, then God's punishment of His people for their apostasy had been completed. It was then time to await the fulfillment of the prophecies of the return of the remnant from captivity. With that note the writer of 2 Chronicles leaves the readers at the conclusion of Israel's history. Ezra, Nehemiah and Esther take the story from the decree of Cyrus, who allowed the remnant to return to the land of promise, until the period of revelation silence between Old and New Testament history.
Both 1 & 2 Chronicles primarily focus on the religious apostasy of Judah and not the political drama that played itself out with the ascension of kings to the throne of Judah. Most of 2 Chronicles records efforts by noble kings to restore Judah from her persistent fall from the will of God (Asa - ch 15, Jehoshaphat - ch 20, Joash - chs 23,24, Hezekiah - chs 29-31, Josiah - ch 35). The book begins with the glory of Israel during the reign of Solomon, but it ends with an apostate Judah going into Babylonian captivity. One might say that 2 Chronicles is a story of the tragedy of a nation that left the Father of her birth. Since there is a great deal of emphasis on the building of the temple and its splendor, the writer seems to assume that we, the readers, will conclude that all the wealth and power of the nation did not prevent Israel, and specifically Judah, from going into apostasy. A subplot of the history of 2 Chronicles was that God sought to preserve His people in the land for as long as possible. He thus allowed the people to centralize government in Jerusalem of Judea. By allowing the building of the temple in Jerusalem, He sanctioned Jerusalem as the location for the annual place of sacrifices. Though He allowed such to be done by the kings and the people, these moves eventually encouraged the division of the twelve tribes. The division of the twelve tribes expedited the apostasy of
by the idolatry of his wives. Tabernacle ... high place: By the time of Solomon's reign the people had already associated "high places" with locations to which one would go to worship through the offering of sacrifices. As Israel went into apostasy, they retained these locations of worship. However, they brought idolatrous practices into their worship on the high places. The high places, therefore, became a symbol throughout the record of the Kings and Chronicles of the apostasy of Israel. Moses ... made in the wilderness: This would not have been the exact tabernacle that Moses constructed at the foot of Mt. Sinai. It had been over 400 years since the original tent was made. God had given detailed instructions on how the tabernacle was to be built. He did this for a specific reason. Throughout the 400 years the tabernacle was rebuilt when the canvas wore away. The normal life of the canvas of those days would not have been over ten to fifteen years in the sun. Nevertheless, God expected Israel to rebuild the tabernacle continually through their history. 1:7-12 (1 Kg 3:5-15) David had prayed that Solomon reign with wisdom and understanding (1 Ch 29:10-20). This may have been the stimulus for Solomon to ask God for the same. I will give you riches: These riches did not come as a result of Solomon's obedience to the will of God. In fact, Solomon digressed in his life from the moral principles of God through marriages to foreign women who encouraged him to honor idol gods. God's blessing with riches, therefore, must have been for another reason. The reason may have been that God wanted to bring Israel to a climax of power and wealth in or-
Reign Of King Solomon
(1:1 – 9:31) Outline: (1) Solomon establishes his reign (1:1-17), (2) Solomon plans to build the temple (2:1-18), (3) Solomon builds the temple (3:1 – 5:1), (4) Placement of the ark (5:2-14), (5) Solomon addresses the people (6:1-42), (6) God accepts Solomon's offering (7:1-3), (7) Feast of dedication (7:4-11), (8) Message of blessing and warning (7:12-22), (9) Solomon's achievements (8:1-18), (10) The queen of Sheba (9:1-12), (11) Solomon's splendor (9:13-28), (12) Solomon's death (9:29-31)
Chapter 1 SOLOMON ESTABLISHES HIS REIGN 1:1-6 (1 Kg 1:1 – 11:43) In the early part of his reign, Solomon truly reigned with splendor. However, by the end of his reign it was a different story. His reign ended with a king who had gone after the gods of his many wives. The totality of the reign of Solomon was a picture of the history of Israel from the time of the first kings to the time of the captivities. Israel started with grandeur, but ended in apostasy to other gods. The record of the Chronicles omits Adonijah's revolt (1 Kg 1,2) and his idolatry (1 Kg 11:1-40). Solomon's marriage to foreign women certainly influenced his behavior, and thus led to his fall as a leader. He was not a spiritual leader as his father, David. At first Solomon sought to link the nature of his reign with that of his father, David, by seeking the Lord through offerings. But once he married foreign women, this changed by the end of his reign after he had been influenced
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der to give a lesson of what sin in the lives of the leaders and people would eventually do to the nation. We must keep in mind that it was during the reign of Rehoboam, Solomon's son, that Shishak came up from Egypt and took away all the wealth that Solomon had accumulated throughout his reign. Solomon spent a lifetime accumulating wealth, but it was all gone within five years after his death. 1:13-17 (1 Kg 10:26-29; see 2 Ch 9:13-28) Silver and gold ... plentiful as stones: This was certainly a vivid description that explained the amount of silver and gold that was amassed by both David and Solomon. However, it seems that Solomon failed to read and obey Deuteronomy 17:14-20. What Solomon did during his reign in reference to wives and wealth was a direct violation of the will of God. For this reason we conclude that Solomon was not blessed by God because of his righteousness. He simply gained the wealth because of his wisdom that was given to him by God.
many believe the design of the structure was after the design of many of the Canaanite temples that were contemporary with the reign of Solomon.
Chapter 3 SOLOMON BUILDS THE TEMPLE 3:1-7 (1 Kg 6:1-38) Mount Moriah: This was Ornan's threshing floor (Gn 22:2; 1 Ch 21:18). Jerusalem was located on Mt. Moriah and Mt. Zion. The temple was constructed on Moriah, but the city was built on Zion. Cubit: It is difficult to determine the length of a cubit. Most Bible students have used 45 centimeters (18 inches) as the length of a cubit, though this can be disputed. 3:8-14 Cherubim: The symbolism of the cherubim was protection. They were located above the ark in order to symbolize God's protection of the covenant (See Ex 25:20). Veil: See Ex 26:31. 3:15-17 Two pillars: See 1 Kg 7:15; 2 Kg 25:17; Jr 52:21. The difference in the pillars' heights between this account and that given in the Kings is clarified by the fact that the Hebrew wording in the texts can be easily confused, and thus a variant reading exists here in different Hebrew texts. Jachin: Meaning, "He will establish." Boaz: Meaning, "In it is strength" (See comments 1 Kg 3:17). Pomegranates: This often mentioned tree and its fruit from which articles for religious ceremonies were designed was used in the hanging gardens of Babylon. Though the tree was small in size, its fruit was very refreshing (See 1 Sm 14:2). An archaeological discovery has been made in Jerusalem of a small figure designed after the shape of the pomegranate fruit. It is believed by some that this figure was one of the ornate pomegranates used in the temple (Ex 28:31,33,34; 1 Kg 7:18,20). Articles formed after the shape of the pomegranate fruit were used to symbolize the fertility of the promised land (Nm 13:23; Dt 8:3).
Chapter 2 SOLOMON PLANS TO BUILD THE TEMPLE 2:1-10 (1 Kg 5:1-18) Hiram was the son of a Danite woman who was married to a man of Tyre. Before Solomon sought the help of King Hiram, he assessed how many skillful men he had in Israel who could do the job of building the temple. Knowing that Israel was primarily a farming culture, the assessing of his own skilled workers was necessary in order to make sure that what he planned and started could be designed and completed by local talent. Great is our God above all gods: Since it was believed in those days that the splendor of a kingdom was manifested by the splendor of the temple of the nation, Solomon wanted to declare to all travelers who passed through Palestine that his God was greater than all other gods. In the competition between the nations of those times, the greatness and strength of a nation was determined by the greatness and strength of the local god. We would thus question Solomon's motives for building the temple. There was more behind the elaborate structure than simply a structure to honor God. In the competition of deities among the nations, Solomon wanted to guarantee that his God won the prize. The heavens ... cannot contain Him: When the tabernacle was constructed at the foot of Mt. Sinai, it was to be only a symbol of the presence of God among His people. Solomon was correct in saying that no building could ever contain the one true and living God. The temple was to be built, not to contain God, but to be a manifestation of His presence among His people. When the final building was completed, it measured about 45 feet (14 meters) by 120 feet (37 meters). It was actually a small structure. Only to burn sacrifices: The temple was not a place of assembly, but only a place to which sacrifices were brought and offered. My servants will be with your servants: The Israelites worked with Gentiles—those of Hiram's kingdom—in order to build the temple. 2:11-18 Huram-abi: This could be translated "Huram, my Father's," "Huram, my master craftsman," or "Huram, my trusted counselor." It is worthy to note that the laborers who built the temple were composed of Israelites, with some Canaanites who came from King Hiram. It is for this reason that
Chapter 4 4:1-10 (1 Kg 7:15-51) Altar of bronze: See 1 Kg 7:23-50 (Ez 43:13-17). Molten sea: See 1 Kg 7:23-29. Ten lavers: These were for the washing (cleansing) of the priests during and after the sacrifices. Candlesticks: Or, lampstands. Tables: These were for the showbread. Courts: There were two courts. One was exclusively used by the priests, whereas the outer court was larger and for other people than the priests (1 Kg 6:36; 7:12). 4:11-22 (1 Kg 7:40-47) The detail that is given in reference to all that Solomon did to build the temple was to remind the initial readers what was later destroyed by Babylon because of the sin of Israel. Keeping in mind that the Chronicles was written sometime after the return of Israel from Babylonian captivity in 536 B.C., the initial readers needed to understand that the apostasy of Israel resulted in the destruction of the great temple that Solomon built. Never again in history would such an elaborate temple be built by Israel, for never again would Israel be able to accumulate such great amounts of silver and gold. From the time of the destruction of Jerusalem and the temple in 586 B.C. by Nebuchadnezzar, the land of Palestine was plundered of all its wealth by the nations that
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occupied the region until the coming of Jesus. The temple of Solomon was a manifestation of the pinnacle of the greatness of the kingdom of Israel. Sin took the nation down from that time unto this present day. The temple was rebuilt when the remnant returned from Babylonian captivity, but not with the grandeur of bronze, silver and gold with which Solomon had built it (Er 3:12). Another temple was built during the reign of Herod the Great, but again, not with all the bronze, silver and gold that Solomon used in the building of the first temple.
kingdom followed the same path of her sister to the north. Instead of the ark being moved among the territories of the tribes, God allowed it to become stationed in Jerusalem until the final blow came from the Babylonians for the apostasy of Israel. The Bible historian must continually remind himself that God allowed the Israelites the freedom to make choices, which choices would eventually lead to their end. He accommodated their choices, as the building of the temple and the desire for a king, that were not sinful, but were unwise. At the end of their history when they reaped the consequences of their wrong choices, He reminded them that their unfortunate end was the result of their own choosing. What was sinful was their rejecting of Him and His word. They had chosen to ignore His word and His settlement plan in the land of promise, and thus they were held accountable for their own demise (See comments Hs 4:6). God will allow us to walk on the path of our unwise choices, but in the end He will allow us also to reap the consequences of our unwise choices.
Chapter 5 5:1 This verse concludes the narrative concerning the construction of the temple. From verse 2 to the end of chapter 7, the ark is brought into the holy place, the temple is dedicated, sacrifices are made, and God sanctifies the temple.
PLACEMENT OF THE ARK 5:2-14 (1 Kg 8:1-21) In the seventh month of the year, Tishri, the feast of dedication coincided with the feast of tabernacles. It was during these feasts that the ark was brought to Jerusalem in order to be placed in the sanctuary of the temple. At this time in history, the ark contained only the two tablets of stone on which was written the ten commandments of the law. Aaron's rod that budded and the pot of manna were missing. There it is to this day: This would be the time when the writer of Chronicles inscribed these words. Since the Babylonian captivity took place in 586 B.C., at which time Nebuchadnezzar destroyed the temple and took its artifacts to Babylon, we might assume that the writing of Chronicles took place before 586 B.C. If so, then the last verses of Chronicles concerning the decree of Cyrus would possibly be a prophecy, or more likely, a footnote addition by someone who lived at the end of the Babylonian captivity. Since there is no mention of the ark after the Babylonian captivity, we assume that it was either destroyed at the time Jerusalem was destroyed in 586 B.C., or lost in Babylonia (See Dt 10:2-5; 1 Kg 8:8,9; Hb 9:4). Some have suggested that the ark was taken to Egypt by those who fled Judah immediately before the destruction of the temple in 586 B.C. However, we must not discount the assumption that Nebuchadnezzar took the ark, with the rest of the temple articles, to Babylon and placed them in the temple of Babylon. If this is true, then the ark was there when the Chronicles were written after Cyrus gave the decree for the rebuilding of the temple. The house was filled with a cloud: This was God's signal that He accommodated, and thus approved of the proceedings, the temple, and the placement of the ark in the temple (See Ex 16:10; 24:16; 40:34; Nm 9:15; 1 Kg 8:10,11). All that had transpired to this time in the history of Israel was in view of God's foreknowledge of the fact that Israel was headed for apostasy. He knew that under the leadership of Jeroboam the northern ten tribes would speedily go into apostasy after the division of the kingdom during the reign of Rehoboam. He knew that Jeroboam would set up altars in Bethel and Dan. He knew that the sins of Jeroboam would eventually lead the northern kingdom into Assyrian captivity. For this reason, therefore, God sanctioned the temple in order to be the final resting place of the ark of the covenant until the southern
Chapter 6 SOLOMON ADDRESSES THE PEOPLE 6:1-11 (1 Kg 8:22-53) I have chosen Jerusalem: The building of the temple was initially David's choice, but later sanctioned by God. It was an unwise choice that was accommodated by God in order to preserve the last remnant of Israel until they eventually went into captivity. And thus, because of His approval to allow the centralization of the government around one city and a king, God stated that it was His choice. It was not God's original plan to have a king over Israel. But once the people chose to have a king, then the king was God's choice. David was God's choice, and now Solomon was the choice of God. In this case of God's providence to preserve a portion of society for the coming of the Messiah, God allowed the people to make choices which He later approved and used in order to continue with His original choice of people. His approval of man's choices meant that it was His choice, as long as the choice was according to His scheme to use Israel to bring the Messiah and Savior into the world. But we must not forget that the wishes of the people were often unwise. We must also not forget that God's scheme was to preserve a portion of world society in order to continue the seedline promise to mankind that was initially made in Genesis 3:15. At one time, Satan's attack against the seedline of woman took all the world into apostasy, except for eight faithful souls who entered Noah's ark. The world always morally digresses, and thus to preserve the seedline promise that was given in Genesis 3:15, and restated to Abraham and his seed in Genesis 12:1-3, God chose one nation of the world that would come from Abraham's seed. At the time in history when Solomon reigned, God knew that the majority of this nation was following the course of moral degradation. Therefore, the centralization of the nation and faith around Jerusalem and the temple was a last resort to maintain Judah as long as possible until the Babylonian captivity. 6:12-21 Bronze platform: This is the same Hebrew word for scaffold. This was a structure that was located in front of the bronze altar on which Solomon stood in order to address
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the people (1 Kg 8:54). How much less this house that I have built: Contrary to the beliefs of the nations around Israel, Solomon knew that no physical structure on earth would house God who is beyond the definition of our words. The temple, as the tabernacle before it, was only a symbol of the presence of God. When they pray toward this place: When Mohammed developed the theology of Islam, he took from this context his concept to pray toward Mecca, instead of Jerusalem. As Solomon asked the people to pray toward Jerusalem and the temple, Mohammed asked his people to pray toward Mecca. Mohammed's purpose was to turn the thinking of the Arabs from Jerusalem and Judaism to the place of the origin of Islam. In Solomon's words there was a sense of nationalism that was imposed on the Israelites by these words. We must keep in mind when reading this prayer, that the prayer was from Solomon. Its contents were written by inspiration, though we would assume that the original prayer itself was not inspired. It was as if Solomon himself understood that the construction of the temple marginalized the tribes to the north. He thus invoked loyalty to the place, to Jerusalem and the temple. What actually transpired was that within about five years after his death, and under the leadership of Jeroboam, the northern tribes would pull away from Judah, Jerusalem and the temple. They would then sanction their own capitals and altars for worship. God knew that this would happen, and thus prepared Jeroboam to lead the northern ten tribes, though He did not want the altars of Bethel and Dan to be built. One might question that if God knew that the division of the kingdom would happen as a result of the centralization of kingship, government and faith in Jerusalem, then why did He allow it to happen? The answer is that God will allow us to follow after our own misguided ways in order that we might learn from our past. If Israel would not follow the law of God as He originally intended, then He would take only a remnant of the faithful after the Babylonian captivity in order to bring them to the birth of the Messiah and Savior of the world. We must keep in mind that throughout God's work with Israel, He always focused on the faithful remnant, not the entire nation of the twelve tribes. From a historical sense, and in the foreknowledge of God, the promised land, the nation of twelve tribes, the kings, Jerusalem and the temple, were all for the purpose of producing a faithful remnant of Israel in order to be the background upon which the Savior of the world would be born. Though this theme is not so clear in the histories of the Kings and Chronicles, it is very clear in the prophets who spoke of the faithful remnant that would come back into the promised land after the Babylonian captivity. There will not fail you a man in My sight to sit on the throne of Israel: God promised David that from his descendants kings would sit on the throne of Israel. Only those of the house of David, therefore, were rightful heirs to be kings in Israel. Within this promise is a prophecy of Jesus who was of the lineage of David and is now sitting on the throne of David (See At 2:3035). He is sitting on the throne in heaven where the source of authority of the throne of David has always been. 6:22,23 (1 Kg 8:31-46) Contrary to the original law of swearing an oath before witnesses, an oath that would be made
before the altar would also bring justice. The swearing of an oath was an act of one bringing himself into compliance with a law that he made for himself. In this house: If sin by the nation led to defeat before the enemies of Israel, then Solomon asked God to forgive the sin if confession was made in the temple. If some other dire consequence for their sin beset the nation, Solomon asked that the condition for answered prayer be one's presence in the temple. This condition certainly marginalized the tribal groups to the far north. We must keep in mind that the prayer of Solomon was not inspired in its content, only its recording in the Scriptures. We could assume, therefore, that Solomon was placing a condition on Israel for forgiveness that was not placed on the nation by God. At least in the law there was no condition for forgiveness of the people that was based on being "in the house of the Lord" in Jerusalem. God's forgiveness was never based on one being in a specific location, or facing a particular direction at the time of confession. These were new concepts that were introduced by Solomon, which at the time, seemed to be loaded with Judean nationalism, or the influence of the false religions of the nations around Israel. It may have been that even at this time in the life of Solomon he was being influenced by the false theologies of the nations around Judah. At least what he was asking in this prayer of dedication was not a part of the law. Nowhere in the law is one restricted to either a direction or posture in prayer or a specific location in which one must be in order to have one's prayer answered. 6:24-27 If ... defeated: If the defeat were the punishment of God for some sin, then Solomon asked that repentance be the condition for their victory over their enemies. When the heavens are shut up: If drought came as a result of sin, then repentance would be necessary for the restoration of rain (See 1 Kg 17:1). 6:28-31 If there is famine: Eight calamities are given that can come as a result of national sin. God used such calamities in order to turn the people's minds to Him. Since the calamities would come over a period of time, then their repentance had to be manifested over a period of time. A simple prayer of confession would not do. They had to prove their repentance by an obedient life. 6:32,33 The land of Palestine was the central trading route between the countries to the north of Palestine and eastern Africa. There were thus many traders (foreigners) who passed through Palestine. Solomon's prayer was that these foreigners witness the glory of God in Israel, and thus propagate what they experienced throughout the nations where they traded. 6:34,35 The condition for victory is if the people go to war according to the command of God. 6:36-40 They carry them away captives: Within the teachings of the law there was the consequence of national captivity. Reference was thus to a national apostasy, for the captivity was in reference to the nation of Israel paying the price for their culture of sin. Though individuals commit sin (see Lv 5:1; 1 Sm 2:25), emphasis in this text would be to a culture of sin that would be considered a national apostasy. Captivity as a nation would come only when the culture of the people became sinful against the word of God.
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6:41,42 Clothed with salvation: The conduct of the religious leaders must be according to the righteousness of God. The priests were not only to be dressed properly, but they also were to be clothed in moral behavior. Their presentation was to conform to the will of God.
secure the trade routes, Solomon constructed many cities, specifically fortified cities where he stationed his army. The taxation of the Israelite people and traders, with the tribute from subjugated kingdoms, necessitated the building of storage cities for the wealth that came into the coffers of Solomon. Forced labor: Solomon used the remnant of the Canaanites as slaves for the kingdom of Israel. When employed personnel were needed, the Israelites were used. Daughter of Pharaoh: Solomon's marriage to an Egyptian, though possibly done for political reasons, was against the law of God. She was moved out of the temple area because she continued to honor the gods of Egypt. Why Solomon did not convert her to the only God before he took her as his wife, we are not told. It seems that Solomon was more interested in an economic alliance with Egypt than the preservation of the faith of Israel. According to the order of David: Though David was not allowed to build the temple, he went as far in the construction as he could, and yet be obedient to the will of God that excluded him from the actual construction. He provided most of the materials that were to be used in the construction. And, he provided the organization of the priests and Levites in their services with reference to the ceremonies that pertained to the temple. Ezion Geber: This key city was first mentioned in reference to the wilderness wanderings of Israel (Nm 33:35,36; Dt 2:8). The city was located near Elath on the Red Sea, or Gulf of Aqaba in the land of Edom. During the reign of Solomon, it was developed into a major seaport. Knowledge of the sea: The people of Hiram's kingdom were very knowledgeable of the sea. The Israelites, however, were a farming culture of people. In the construction of the ships, it was only natural that Hiram's men construct the ships and provide guidance in sailing the seas for Solomon (1 Kg 9:26-28).
Chapter 7 GOD ACCEPTS SOLOMON'S OFFERING 7:1-3 The glory of the Lord filled the house: This was God's signal that He accepted the offering that was made. This event was similar to the revelation of God's glory at Mt. Sinai. On that occasion God signaled the beginning of a new era, which era lasted over 400 years unto the time of this inauguration of the temple. The glorious outpouring of the glory of God on this occasion would be the beginning of another era that would end in captivity.
FEAST OF DEDICATION 7:4-11 (1 Kg 8:62-66) Since there was no specific sin for which sin or trespass offerings were to be given, the offerings during this event centered around the burnt and peace offerings. The peace offerings were made in reference to bringing parties together during a fellowship meal. Since the completion of the temple was an opportunity and occasion to bring the people together, it was the perfect occasion for the fellowship meals that resulted from the offering of animals for the peace offering. All Israel: Israelites from the far north in Hamath to the river that was the border between Israel and Egypt were present at this dedication. At least during this time in the history of Israel the tribes were united. It would be the last time they would be united to this extent. They would eventually digress to the point of conducting wars against one another.
MESSAGE OF BLESSING & WARNING 7:12-22 (1 Kg 9:1-9) If My people: God placed conditions on answered prayer. The conditions involved not only change in attitude, but also in action. In order for God to answer their prayers, they were to humble themselves before Him. This meant that they were to be obedient to His will. Therefore, if we would have God answer our prayers, there must be humility and obedience to the word of God. Our sincerity is determined by our humility and our obedience (1 Jn 1:7).
Chapter 9 THE QUEEN OF SHEBA 9:1-12 (1 Kg 10:1-25; 11:41-43) The kingdom of Sheba is believed to have been in the area of modern-day Ethiopia. Since archaeological discoveries in reference to Judaism in northern Ethiopia date back to the time of Solomon, no one seriously challenges the claim that Solomon had a great impact on the queen of Sheba. We could assume that when the queen returned from visiting Solomon, she brought with her not only the gifts of Solomon, but also his religious beliefs. The queen was thoroughly impressed with the grandeur of Solomon's kingdom and all that he had accomplished by his skillful administration. We would conclude, therefore, that she returned with all she could in order to influence the future of her own people in a manner that Solomon had influenced the Israelites.
Chapter 8 SOLOMON'S ACHIEVEMENTS 8:1-18 (1 Kg 9:10-28) The content of verses 13-18 is here added to the information that is given in 1 Kings. The information that is given here was to highlight the grandeur of the reign of Solomon, and the economic strength of Israel at this time in Israel's history. No other kingdom of the world at this time in history could surpass the wealth of Israel. Solomon's network of trade and tribute brought a great deal of wealth into the kingdom treasuries. Add to this the fact that the stretch of land that was given to Israel was the trade route between nations to the north of Palestine and all of eastern Africa. Custom taxes of traders also added to the treasury of Solomon. In order to establish the borders of the territory of Israel, and
SOLOMON'S SPLENDOR 9:13-28 This context concludes the assessment of the writer concerning the achievements of Solomon. What is interesting are the negative things in reference to Solomon and his kingdom that are not mentioned in the record of the Chronicles, but are mentioned in the Kings. Nothing is said of the apostasy of the nation under the reign of Solomon. Nothing is said
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the reformation and restoration actions of four out of the nineteen kings and one queen who ruled over Judah. The reformationists and restorationists, were Jehoshaphat, Uzziah, Hezekiah and Josiah. The actions of these four kings divide the history of Judah into four cycles of sin and repentance. Once reforms were made by one of these great kings, in the years that followed the reformation, or restoration, the people again went into apostasy. In the years following the last king, Josiah, God handed the people over to the Babylonians. 10:1-5 Rehoboam (1 Kg 12:1-20): Rehoboam was truly an inept leader with little skill in leading the people from 931 to 913 B.C. Shechem: By this time in the history of Israel, the foundation had already been laid for the division of the twelve tribes. The leaders of the northern ten tribes thus came to Shechem for a conference with Rehoboam concerning the future of his reign. They sought relief from the great burden of taxes that was levied from them by Solomon, as well as greater liberty from the centralized government in Jerusalem. The ineptitude of Rehoboam was manifested in his refusal to listen to their pleas, while at the same time listening to the young men with whom he had grown up in the courtyards of the temple and palace. They knew no other life, and thus Rehoboam was typical of a spoiled child who grew up in luxury and had no desire to change his life-style. Under him greater taxes and harsher rule would come.
of his failing health, his marriage to many foreign women, his idolatry, severe taxation of the people, the extravagance of his life-style, and the continuing threat of the enemies of Israel. It seems that the writer wanted the initial readers to stay focused in their minds on where Israel was at the time of Solomon, but could never again achieve as a nation. If the writer wanted to impress upon the initial readers' minds the cost of sin, then he certainly conveyed this message by focusing on the grandeur from which Solomon fell, as well as Israel as a whole, because of their desire to run after foreign gods.
SOLOMON'S DEATH 9:29-31 All the wealth that Solomon accumulated throughout his reign was gone within a few years after his death. When Shishak came up from Egypt during the reign of Rehoboam, the son of Solomon, he took away the treasures of the temple and royal palace. God did not want the leaders of Israel to accumulate great centralized wealth (See Dt 17:14-20). In the vanity of his life, however, Solomon ignored many of the principles of the law of God. In the latter part of his life, he weakened his own faith in God by catering to the gods of his many wives. The writer wanted to focus on the great institutions that were established by Solomon, and thus placed less emphasis on his moral leadership which eventually led to the downfall of all the institutions that he created. He was a great builder, administrator and king of government. However, he failed in being the type of spiritual leader the people needed. The lesson of Solomon is that one can accomplish great things in the material world, but without moral leadership, leave little to the religious posterity of his people.
DIVISION OF THE KINGDOM 10:6-19 For it was brought about by God: We are not told how God providentially worked behind the scenes of history in order to bring about what transpired in the division of Israel. In verse 15 we are told why God allowed the event of the division to happen. It was punishment of the house of David because of the apostasy of Solomon. The ideal was that Israel dwell in the promised land as an agricultural community until the Messiah came into the world. Unfortunately, Israel succumbed to many of the desires of the surrounding nations. God accommodated their desires, but they had to live with the consequences of their foolish choices. David, see to your own house: If Rehoboam were wise, he could have seen this coming. The northern tribes had already been marginalized by the establishment of central government in Jerusalem. They had been consigned to always being too far away from the temple for the annual sacrifices. Added to this was the fact that King David and his household took up residence in Jerusalem. All these actions on the part of the house of David laid the foundation for what happened in this context. The northern tribes simply had had enough, and thus the appeal to Rehoboam was a last effort on the part of the northern tribes to maintain a united Israel.
The Divided Kingdom
(10:1-19) Outline: (1) Rehoboam and the people (10:1-5), (2) Division of the kingdom (10:6-19)
Chapter 10 REHOBOAM & THE PEOPLE This chapter begins the end of Israel as a whole, but specifically Judah. The twelve tribes of Israel were divided into the northern and southern kingdoms, with Rehoboam being the first king of the southern kingdom of Judah and Benjamin and Jeroboam leading the northern ten tribes. After a little over 200 years, both kingdoms would from the time of this division, be taken into captivity. The north would go into Assyrian captivity in 722/21 B.C. and the south would go into Babylonian captivity in 586 B.C. What is related to us in the following chapters emphasizes the apostasy of the southern kingdom. What the writer wants us to reap from this chronicle of a kingdom are the reasons why God allowed Israel as a whole to go into captivity. The captivities were a purifying necessity for Israel, and thus the writer portrays the sins of Israel of which they needed to be cleansed. We must keep in mind that God was interested in preserving the Seed of woman (Gn 3:15) through the preservation of the faithful remnant that would emerge from Babylonian captivity. What delayed the captivity of the southern kingdom were
From Rehoboam To The Captivity
(11:1 – 36:21) Outline: (1) Reign of Rehoboam (11:1 – 12:16), (2) Reign of Abijah (Abijam) (13:1-22), (3) Reign of Asa (14:1 – 16:14), (4) Reign of Jehoshaphat (17:1– 21:3), (5) Reign of Jehoram (21:4-20), (6) Reign of Ahaziah (Jehoahaz) (22:1-9), (7) Reign of Athaliah (22:10 – 23:21), (8) Reign of Joash (Jehoash) (24:1-27), (9) Reign of
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Those who seek to do the will of God will always be excluded by those who are hirelings. They will be excluded by those against whom they speak the truth. They will be excluded by those as Jeroboam and his sons who seek to maintain control. All the tribes of Israel: This is a reference to all twelve tribes. A remnant of all twelve tribes took up residence in the territory of Judah. This is significant in reference to the Babylonian captivity that would occur in 586 B.C. In this captivity a remnant of all twelve tribes was taken to Babylon. Strong for three years: Rehoboam was made strong until Shishak came from Egypt, defeated him, and then took all of the treasures of the temple and royal house back to Egypt (ch 12). The way of David and Solomon: With the "way of David" there would be no problem in discerning their faithfulness during these three years. However, the "way of Solomon" must have reference to his first years of reign, for in the last years of his reign he went after the gods of the many wives he had married. 11:18-23 Rehoboam did follow after the marital ways of his father for he had 18 wives and 60 concubines, who together gave him 28 sons and 60 daughters. He chose Abijah to be his successor. Abijah was the son of Maachah who was the daughter of Absalom. As a political move, he stationed his children throughout the fortified cities of Judah. By doing this he guaranteed the loyalty of the cities, and thus prevented possible rebellion from any part of Judah.
Amaziah (25:1-28), (10) Reign of Uzziah (Azariah) (26:1-23), (11) Reign of Jotham (27:1-9), (12) Reign of Ahaz (28:1-27), (13) Reign of Hezekiah (29:1 – 32:33), (14) Reign of Manasseh (33:1-20), (15) Reign of Amon (33:21-25), (16) Reign of Josiah (34:1 – 35:27), (17) Reign of Jehoahaz (Joahaz or Shallum) (36:1-4), (18) Reign of Jehoiakim (Eliakim) (36:5-8), (19) Reign of Jehoiachin (Jeconiah or Coniah) (36:9,10), (20) Reign of Zedekiah (Mattaniah) (36:11-21), (21) Decree of Cyrus of Persia (36:22,23)
Chapter 11 REIGN OF REHOBOAM 11:1-4 (1 Kg 12:21-24) Might bring the kingdom again to Rehoboam: Rehoboam was probably thinking that he had a right to reign over all Israel because he was of the lineage of David, through Solomon, to whom promise was made that God would continually set one of David's seed on his throne. This belief was true, but he did not know what God knew about the future. God knew that the northern tribes would go into apostasy, and subsequently into captivity. Though God did not explain this, He did say to the south to let their northern brothers go their way. Also, we must not discount the fact that Rehoboam's desire to go to war with the north was simply a matter of economics. He wanted the taxes that came from the northern tribes. This thing is from Me: This message from God through Shemaiah prevented a civil war. Rehoboam was losing a great deal of tax money, and thus was willing to create a war with the northern tribes in order to secure his kingdom and the taxes. What he was about to do manifested not only his selfishness, but also his total lack of concern for his northern brothers. Even though they divided over this issue, throughout the remainder of the history of the divided kingdom there would be continual strife between the two kingdoms (See 12:15). 11:5-12 Cities for the defense of Judah: Now that the kingdom was divided, Judah was vulnerable. Rehoboam thus built or fortified fifteen key cities to protect all trading routes, as well as to establish defensive measures against the northern kingdom. What he did not understand was that the threat would not come from his northern brothers, but from the southwest, from Egypt. 11:13-17 The Levites ... came to Judah: The centralization of the sacrifices around Jerusalem consigned the northern tribes to be always too far away from the place to which they were to go every year for the annual sacrifices. The tabernacle was originally meant to be moved among the tribal territories, and thus not consigned to any one or two tribes. This would have prevented any tribe from continually being too far away from the tabernacle for the annual sacrifices. When the kingdom divided, Jeroboam built places for sacrifices in Bethel and Dan, thus keeping the people from going to the temple in Jerusalem. This move did not go well with the priests and Levites, and thus, they forsook the apostasy of Jeroboam. Jeroboam subsequently established his own paid priesthood (1 Kg 12:31; 13:33). There were plenty of people who were looking for a salary to be full-time priests, and thus he had no problem in finding false priests to administer the sacrifices at Bethel and Dan. Excluded them from serving as priests:
Chapter 12 12:1-16 (1 Kg 14:25-28) Shishak ... took away the treasures of the house of the Lord: Pharaoh Sheshonk I is probably the Shishak that is mentioned in this text. He provided refuge for Jeroboam when he fled from Solomon (1 Kg 11:40). However, after the kingdom of Israel was divided, Jeroboam possibly fell out of favor with the Egyptian Pharaoh. Whatever the case, he went to seize control of the northern ten tribes of Israel, for God had promised that he would reign over them. The invasion of Egypt that is in this context took place within five years after the kingdom of Israel was divided. On a temple wall in Karnak, Egypt there has been discovered reliefs (pictorial writing) where Shishak described his campaign into Judah and Israel, the northern kingdom. He mentioned those cities that he conquered in Palestine, most of which were in the northern kingdom where Jeroboam reigned. Also in the information of the reliefs is a statement referring to the "highlands of David," thus confirming the existence of David as a major figure in the history of Palestine before Pharaoh's arrival. Among the cities that are mentioned in the reliefs, Shishak claimed to have taken Megiddo. A stele (monument) has also been found in Megiddo that dates to the time of this attack, which stele mentions Sheshonk, the king of Egypt. The destruction of many other cities in Palestine date to the time of this invasion. It was at this time that Shishak took back to Egypt Solomon's treasures of the temple and the royal house. When Osorkon I, the son of Sheshonk (Shishak), came to the throne of Egypt, he donated great amounts of silver and gold to the temples of Egypt. It is believed that much of this silver and gold came from his father's raids into Palestine during the early part of the reign of Rehoboam and Jeroboam. The irony
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of the story is that after David and Solomon had amassed a great amount of silver and gold, it was all taken by Shishak within five years of the death of Solomon. All the burden of Solomon's taxation of the people ended up in Egypt in the temples of pagan gods.
needed the support of spoils they would take from conquered nations. Zerah the Ethiopian: There was a truth reaffirmed in Judah's victory over the massive army of Zerah. That truth was in God's promise to Israel that if they remained faithful, each Israelite soldier would be able to stand against many soldiers of the enemy. Judah's battle with the Ethiopians was probably the greatest battle of all battles that Israel fought throughout her history. The battle of 580,000 men against one million would certainly have resulted in a great carnage of humanity. But at least one point was emphasized. Any nation that would oppose Judah should think twice before engaging God's people in war when they had gone to God, as Asa, in repentant prayer.
Chapter 13 REIGN OF ABIJAH 13:1-22 (1 Kg 15:1-8) Abijah: Or, Abijam, a variant spelling of the same name. He reigned from 913 to 911 B.C. Abijah antagonized the northern kingdom to the point that war broke out between the two kingdoms within three years of the beginning of his reign. He assumed that in order to fulfill the promise that was made by God to the house of David, he had to forcefully bring the northern tribes again under the command of Jerusalem. The kingdom over Israel to David forever: Abijah assumed that he was the rightful king to reign over all twelve tribes because of God's promise to David. Covenant of salt: The covenant was a perpetual covenant between God and Israel (See Lv 2:13). Abijah assumed that because of the division of Israel, the tribes of the north no longer honored the covenant. His accusation against the north was that they rejected the covenant and hired for priests those who were not Levites. Since Jeroboam had taken the northern tribes further away from God than God originally intended by giving him kingship over the north, He fought for Abijah. The result of the war was a massive death of 500,000 Israelites. The defeat was so massive that the north under the rule of Jeroboam was never able to regain military strength (1 Kg 14:20; 15:9). Rebelled against his lord: Jeroboam rebelled against the house of David because God had given him the right to reign over the northern ten tribes. Whoever comes: If anyone came with a bull and seven rams, he could be a priest. In other words, Jeroboam was selling the office of a priest. You will not prosper: Abijah's message was against the northern tribes who had gone too far from the will of God. Though God had given the ten northern tribes to Jeroboam, Jeroboam took them into idol worship. God smote Jeroboam: Through the proxy of the army of Judah, God judged the north for following after the sins of Jeroboam.
Chapter 15 15:1-7 (1 Kg 15:11-15) Asa was a reformer. He recognized that Judah was in trouble in that the nation had reaped the consequences of their desire for allegiance to gods that they thought would bring them profit as a nation. He also recognized that God required obedience to His will in order that the blessings from God be unleashed on Judah. When Asa set out to reform Judah, he was promised by God that his efforts would not go without reward. While you are with Him: God was on Asa's side only when Asa had committed himself to God. God is not with an apostate. Without a teaching priest: When they ceased teaching the word of God, they encountered trouble from God. 15:8-15 Oded the prophet: The name of the father of Azariah is used instead of Azariah. The meaning could be that Asa carried out this prophecy that was earlier stated by Oded, but repeated by his son, Azariah. They defected to him out of Israel in great numbers: This was another great defection from the north to Judah. The significance of this defection is that when the northern kingdom fell in 722/21 B.C., a remnant of the northern ten tribes was dwelling in Judah at the time. Those of these tribes possibly continued in Judah, and thus were also taken into captivity in 586 B.C. when the Babylonians destroyed Jerusalem. When the return from captivity came in 536 B.C., a remnant of all twelve tribes in the Babylonian captivity thus returned to Palestine in order to receive the Messiah that was promised to the seed of Abraham. Should be put to death: This was a threat (See Ex 22:20; Dt 13:6-17; 17:2-7). They entered into a covenant to reform Judah. Those who would not join the reformation were threatened with death because they would be seen as obstacles to the reforms. 15:16-19 Maachah ... he removed: Asa's reformation began at home. His own mother had to be taken from her leadership role in order to give an example to everyone that he was serious about his reforms. The high places: The people had become so attached to these places of worship that they refused to sacrifice them for the sake of reformation. Throughout the history of both the northern and southern kingdoms of Israel the high places were rarely destroyed in any reformation. The reason for this was that people become accustomed to places of worship. Going to a place of worship means that they leave a place where they are usually not worshiping. Instead of worshiping daily wherever one is, it is easy to think that one can
Chapter 14 REIGN OF ASA 14:1-15 (1 Kg 15:9,10) Asa: Asa reigned from 911 to 870 B.C. In the first part of his reign he had peace for ten years as a result of the total defeat of the northern kingdom by Abijah. Asa was a reformer, but not as some of the reformers who followed him. Took away ... the high places: This statement in verse 3 is at the beginning of Asa's reign, whereas the one in 15:17 is in reference to the last of his forty-one year reign. It seems that the reforms that he made at the beginning of his reign were not effective in ridding Judah of all the places of worship where people went to pay homage to false gods. So they built and prospered: The first of Asa's reign was a time of great prosperity in Judah. Because they were in a time of peace, they could focus on economic development. It could have been that their development led them to be a prey for a people as the Ethiopians who had come with a great army that
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Chapter 17 REIGN OF JEHOSHAPHAT 17:1-6 (1 Kg 22:41-50) Since he reigned from 870 to 848 B.C., it seems that during most of this time Jehoshaphat reigned coregently with his father, Asa. Since he built on the limited reforms of his father, he may have been one of the first successful reformationists in Judah. Since he walked in the ways of David, we would assume that he sought the Lord with all his heart in order to bring Judah back to the authority of the will of God in their lives. Took delight in the ways of the Lord: He made it his desire to live according to the word of God. The worship places of Bethel and Dan in the northern kingdom were obstacles that continually led the people away from God. But in the south, Jehoshaphat sought to bring the people into conformity with what God instituted for His people. 17:7-9 Teach in the cities: In order to accomplish the type of reformation that is explained in this context, the first step was to send forth teachers to the cities throughout a particular region. In this case, teachers were sent throughout Judah. The usual manner by which the people were taught in the past in Israel was that the people brought their offerings and came to the Levites to receive instruction. But the people had stopped coming to the teachers of the word of God. So in order to initiate a reformation, a system of sending the teachers to the people had to be initiated. Therefore, this was the first time when the Levites and priests were sent in groups to the people. Apostasy can always be identified by the refusal of the people to go to the teachers of the word of God. The book of the law of the Lord: If reformation is to become a restoration to God's will, then the Bible must be the source of the teacher's information. These Levites and priests did not go forth to teach subjects that were parallel to the word of God. They taught the law of God. Only when men submit to the word of God can true reformation occur (See 2 Kg 23:2; Ne 8:3-8). Since the Levites went to different places to teach, then we can correctly assume that each group of teachers had their own copy of the first five books of the law (Genesis–Deuteronomy). We must also assume that throughout the history of Israel copies of the law were continually made by the scribes. 17:10-19 In order to secure peace in the kingdom, Jehoshaphat had a large army of men. In times of peace reformations can occur because conflicts do not hinder the work of the teachers of God's word. In times of war, the faith of believers may increase, but it is difficult for the teachers of the word of God to do their work. It is in times of peace when evangelism is more successful.
escape God when he leaves the place that he has designated as a high place of worship. Jesus taught that there would never be any location that was designated for worship among His disciples (See comments Jn 4:20-24). Idol in a grove: The syncretism of religious beliefs was common throughout the history of Israel and Judah. Syncretism in faith is the simultaneous worship of different gods. The Israelites continued to worship the God of heaven, but as Solomon, they brought into their pantheism of worship the gods of the nations around them. The Asherah, or Ashteroth, was associated with this syncretism of worship. The Asherah was probably a grove of trees or wooden idols that were erected in special places of worship, specifically in high places. Gideon (Jg 6:25-28), Asa (2 Ch 15:16), Hezekiah (2 Ch 31:1) and Josiah (2 Ch 34:3-7) destroyed these wooden images during their restorations. Archaeological discoveries have revealed that in the syncretism of Israel, it was believed that the wooden images or idols of the Asherah protected the individual from harm. The wooden idols were thus considered fetishes that were revered objects because of their protection for the one who honored the god or spirit they represented. Thirty-fifth year of Asa's reign: There is a variant reading in this text in reference to the reading in 1 Kings. Most commentators, however, believe that the reading here is to be preferred.
Chapter 16 16:1-10 (1 Kg 15:16-24) Built Ramah: Baasha sought to build Ramah as a fortified city in order to establish a blockage against Asa. He wanted to stop the supply route of trade to Jerusalem. Asa ... sent to Ben-hadad: It seems that Asa faltered in his faith in God in reference to the Syrians. He had trusted in God when threatened by the massive force that came up from the Ethiopians. With his 580,000 men he was able to defeat an army of one million. But in reference to the threat that came from Baasha, the king of Israel, it seems that he lost his faith in God's help and trusted instead in his wealth to buy help from the Syrians. Because he did not trust in God, Hanani, the prophet, delivered the word of God to him that he would have wars the rest of his life. God looks for those who will trust wholeheartedly in His help. We do not know exactly why Asa stumbled in faith with a lesser threat than the Ethiopians. We do know that God considered his purchase of Syrian help with the treasures of the house of God to be foolish. His heart, therefore, was not loyal to God. Put him in a prison house: When the people do not want to hear the truth, they will retaliate against those who bring the message of God to their ears (See comments Hb 11:32-40). 16:11-14 He did not seek the Lord: It was not wrong to seek the physicians. However, when healing power was available from God, he should have sought God's healing before consulting the physicians. This statement was made in order to manifest the fact that Asa had in his latter years turned from the zeal that he had for the Lord in his early days when he led a reformation in Judah. Nevertheless, the good of his reign was greater than his shortcomings. When he died, great honor was given to him. Great burning: This was the burning of many fragrant spices in honor of the king.
Chapter 18 18:1-3 (1 Kg 22:1-38) Allied himself by marriage: It was the right objective to unite the kingdoms of Israel and Judah. But the way he sought unity, in this case, was wrong. Athaliah, the daughter of Ahab and Jezebel, was given in marriage to Jehoram, the son of Jehoshaphat. Unfortunately, the evil influence of Ahab and Jezebel came into the life of Jehoram, and thus when he came to the throne, wickedness once again came into the royal family of Judah.
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18:4-11 (1 Kg 22:4-39) Four hundred men of the prophets: Since these prophets were on the payroll of the government of Ahab, then we would expect them to make pronouncements that were politically correct. However, since their pronouncements depended on their pay, we would question what they said. The hirelings usually never speak against the wishes of those who sign their paychecks. For this reason, Jehoshaphat was skeptical of the pronouncements of the hired preachers of Ahab. He wanted a second opinion. He did not consider Ahab's paid prophets to be prophets of God, for he asked for a true prophet of God. Micaiah: A true man of God will speak that which is true, regardless of his source of support. And since Ahab was living in wickedness, the prophet of God in this case could speak only that which was contrary to the wicked wishes of Ahab. 18:12-27 Speak good: Four hundred paid preachers had preached a united message. The messenger that was sent to Micaiah wanted to intimidate him into conforming to the opinion of the 400. Brave men speak what is right, regardless of the number of those who speak error. What God says: If one would presume to be a spokesman for God, then he has no option but to speak the word of God. Go up and prosper, and they will be delivered into your hand: These words of Micaiah must be understood as an irony. The truth was that the united army of Israel would be defeated in the battle and that Ahab would be killed. Put this fellow in prison: Those who would commit themselves to preaching the truth must resign themselves to the same fate as Micaiah (See At 14:22; 2 Tm 2:8-13; 1 Pt 4:16). If one would speak the truth, he will be sought after by those who seek the truth, but rejected by those who want to continue in their own deception. These have no master: This was a prophecy of the death of Ahab. 18:28-34 God moved them to depart from him: In the heat of the battle, and when there was a special effort by the soldiers to go after one they thought was Ahab, the king of Israel, Jehoshaphat cried out to the Lord. Here is a case where God directly moved those who were pursuing Jehoshaphat to turn away from him. Jehoshaphat's prayer was answered immediately and in a direct manner.
judgments in reference to religious matters. Zebadiah was given authority over the king's administration. In this way, there was a separation between the matters of faith and state. The wisdom of this arrangement was based on the fact that the state should never be given the authority to determine moral law. It is the work of God through His word to determine moral law, not man through the authority and power of the state.
Chapter 20 20:1-4 This was the first threat of the Moabites and Ammonites since the reign of David (2 Sm 8:2; 12:26-30). 20:5-13 New court: This was probably the outer court of the temple that had been rebuilt. Are You not our God who drove out the inhabitants: In this prayer Jehoshaphat recalled the work of God who drove out the Canaanites of the land by the Israelites (See 6:28-31). Not knowing what to do, he reaffirmed his loyalty to God in order to deal with the impending threat of the Moabites and Ammonites. Jehoshaphat's complaint was that God did not allow Israel to destroy them when they first came out of Egypt. But now, he complained, the Moabites and Ammonites were trying to cast Israel out of the land that God promised to Israel. It seems that this threat was one of national destruction since all the families were gathered together to plead with the Lord for His help. 20:14-19 Do not be afraid: The people were afraid. The threat did not come upon them because of their own aggression against Moab and Ammon. It was the intent of the Moabites and Ammonites to expel Judah from the land. The battle is not yours, but God's: Essentially, the prophet was saying that God would take care of this matter. God's people must at all times pray. However, they must also take action. But this would not be the case in this situation. God would defeat the Moabites and Ammonites apart from the efforts of His people. 20:20-23 The Levites led the people into what they thought would be a battle of direct confrontation with the Moabites and Ammonites. But an armed conflict was not to be. Instead, in some way God moved the Moabites and Ammonites to turn on one another. Their internal strife with one another was so intense that they destroyed one another. Their alliance with one another to destroy a common enemy in order to possess their land ended in their destruction of one another. 20:24-30 There was so much spoil to be taken from the dead of the Moabites and Ammonites, that it took three days to take it from the battlefield. When word was circulated concerning this event, the other nations left Judah in peace. 20:31-37 The high places: Throughout the history of Israel these locations of worship continued to plague any reformation or restoration efforts by those who sought to serve the Lord. It seems that the attachment of the people to these places where the faith of Israel was syncretized with the gods of the Canaanites was too strong for the reforming kings. Since the northern kingdom by the time of Jehoshaphat had digressed toward idol worship more than Judah, it was a very unwise move on the part of Jehoshaphat to align himself with Ahaziah, the king of Israel. God's punishment of Jehoshaphat for this alliance was the destruction of the ships that he had built to go to Tarshish, a city somewhere in Spain.
Chapter 19 19:1-3 Should you help the ungodly: The alliance that Jehoshaphat made with Ahab was an alliance with the ungodly. His goal was honorable, that is to bring unity between the two kingdoms. However, Ahab was wicked, and with wicked people one should never be unequally yoked. In this case, the alliance actually did much to undo all the good that Jehoshaphat did in his work of reforming Judah. He brought into the leadership of Judah evil influences through Athaliah who married his son. 19:4-11 Judge ... for the Lord: In using the word of God as the standard for judgment, they were judging for the Lord (Dt 16:6-10,18-20; see comments Jn 14:28). In order to judge for the Lord according to the standard of the word of God, the judgment must be without respect of persons. If bribes are taken, then the judgments are twisted. In order that civil matters not interfere with religious matters, Amariah was given charge over
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for him, for there was no burning of incense for him. Because there was little respect for him as a person and king, he was not given the honor of being buried in the tombs of the kings of Judah.
21:1-3 The death of Jehoshaphat concluded the first cycle of Judah's history that ended with his reformation and death. Throughout this time Judah enjoyed a relative time of peace. At least, Judah was not invaded by foreign nations, and thus enjoyed a time of freedom from threats. The sons of Jehoshaphat were stationed at strategic cities throughout Judah and were supported by the centralized government in Jerusalem. As a nation, therefore, this cycle of history of Judah ended with a well organized government that was set up by Jehoshaphat. But when the firstborn of Jehoshaphat assumed the kingship of Judah, things changed.
Chapter 22 REIGN OF AHAZIAH 22:1-6 (2 Kg 8:25-29; 9:21-28) The inhabitants of Jerusalem: It must be noted that Judah, as Israel to the north, had digressed from God-anointed kings, to kings that were by this time anointed by the people. During the final years of the kingdoms, they had kings who were appointed by foreign nations. Ahaziah reigned one year in 841 B.C. Since his father was 40 when he died, it is believed that the account of 2 Kings 8 has the correct reading of 22 years old (2 Kg 8:26). Fortytwo: This number may refer to the year of the kingdom of his mother's house. His mother was his counselor to do wickedly: This is a sad commentary of what a parent would teach her child. Athaliah, the daughter of Ahab and Jezebel, was not only an evil influence on her husband, Jehoram, but also on their son, Ahaziah. The legacy of the evil of Ahab had continued to this third generation. Daughter of Omri: Since Omri was the father of Ahab, those descendants who lived after him were often called after his name instead of the immediate fathers. Athaliah was the immediate daughter of Ahab, who was the son of Omri. Thus as a descendant of Omri, she was the daughter of Omri. Jehoram the son of Ahab: This Jehoram should not be confused with the Jehoram of Judah who had just died. Joram: Or, Jehoram (2 Kg 8:28). War against Hazel king of Syria: Ahaziah followed the counsel of Athaliah to join the northern kingdom in their war against Syria. But the battle went against the coalition of Israelite kings. Jehoram, the king of the northern kingdom, was severely wounded in the battle. Ahaziah: Some manuscripts read, "Azariah." 22:7-9 God used Ahaziah's going to the wounded Jehoram (Joram) as a means to bring down his own kingship. Jehu was the new king of Israel whose mission it was to completely eradicate the house of Ahab (Compare Hs 1:3-5). When Jehu came to Jezreel, he killed the house of Ahab, and finding Ahaziah, he killed him also.
Chapter 21 REIGN OF JEHORAM 21:4-7 (2 Kg 8:16-24) He slew all his brothers: Jehoram established the nature of his kingship by revealing his paranoia. Though he had served five years of coregent reign with his father (2 Kg 8:16), he did not want any competition for the throne that might arise from his brothers. Unfortunately, he had been influenced by his wife, Athaliah, the daughter of Ahab and Jezebel. He subsequently worshiped the gods of the nations and was an idolatrous king. However, for the sake of David, God did not destroy the lineage of David from being kings in Judah. For this reason God allowed Jehoram to reign. 21:8-11 When Jehoram killed his brothers who were over the key fortified cities of Judah, he left Judah vulnerable to attack. Edom and Libnah took advantage of the situation, and thus launched their attack in order to gain their freedom from the subjugation of Judah. Judah did win the battle of this revolt, but Edom and Libnah remained in a state of revolt against Judah to the day the writer wrote these statements in the book of Chronicles. He made high places: This may have been a political move in order to gain the favor of the people. Since people yearn to have a location to which they can go for worship, Jehoram accommodated their desires, and thus built the high places that his father had previously destroyed. Play the harlot: They committed spiritual adultery by selling themselves to worship of idol gods (Compare comments Js 4:4). 21:12-15 Elijah had been taken up in a whirlwind to God before the reign of Jehoram (2 Kg 2:1). It seems that Elijah had prophesied concerning the wickedness of Jehoram, even before the reign of Jehoram. Elijah had prophesied against Ahab and Jezebel, the parents of Jehoram's wife, Athaliah. In order to unite the kingdoms of Israel, Jehoram married Athaliah, but in doing so brought an evil culture into the family of David in Judah. The result of the prophecy was that Jehoram was stricken with a disease in his intestines and Judah suffered from a great plague. 21:16,17 Though previously subjugated during the reign of Jehoshaphat, the Philistines and Arabians, as the Edomites and Libnahites, also took advantage of the weakened state of Judah. They subsequently plundered the treasury of Judah. They killed all the heritage of David except for one son, the youngest, Jehoahaz, who was also called Ahaziah (25:23). Through this one son the seedline promise of the Messiah that God made to David would continue. 21:18-20 When Jehoram died, there was little sympathy
REIGN OF ATHALIAH 22:10-12 (2 Kg 11:1-3) In order to be the sole ruler of Judah, Athaliah sought to kill all the royal family of David, whom she supposed would take the throne after the death of Ahaziah. She reigned from 841 to 835 B.C. Her scheme to secure the throne was foiled by Jehoshabeath (Jehosheba - 2 Kg 11:2), Ahaziah's son: Jehoshabeath hid Ahaziah's son, Joash, her nephew, for six years in the temple. It was during this six years that Athaliah reigned as queen of Judah, not knowing that Joash lived in secret in the temple not far from where she resided.
Chapter 23 23:1-7 (2 Kg 11:4-16) This chapter records the end of the wicked reign of Athaliah. Seventh year: This was the seventh year of Joash's concealment in the temple. In order to bring
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Joash to the throne, Jehoiada made and executed a plan to rid the kingdom of Athaliah, as well as reveal to the people the survival and arrival of the young Joash to the throne of Judah. Took into covenant with himself: At this time, Jehoiada made two covenants. The first was a covenant with those who would execute the plan to take the throne for Joash. The covenant involved them making a commitment to be loyal to the new king. The second covenant included all those of the first covenant, and thus the covenant promise was by all to be loyal to Joash as the king. 23:8-15 It was the theme of the writer of Chronicles to reestablish the leading role of the Levites. He thus writes here that the Levites took a leading role in the scheme to dethrone Athaliah. Because of her idolatry, they saw the enthronement of Joash as a restoration to the one true and living God of Israel. Long live the king: See 1 Sm 10:24; 2 Sm 16:16. Treason, treason: The plot to overthrow Athaliah was totally unknown to her. Once she saw that the people had hailed Joash as the new king, she immediately realized that it was her end. Jehoiada commanded her execution outside the temple, which command the Levites immediately carried out. 23:16-21 (2 Kg 11:4-20) Jehoiada made a covenant: This was the third covenant agreement that was made by Jehoiada in reference to the reformation. This covenant was between himself, the people, and the new king. They should be the Lord's people: The first two covenants in verses 1-7 were to the restoration of the kingdom and to the king himself. This covenant was a commitment to God. No better covenant could have been made in reference to the commitment of the people to restore themselves to God. In order to execute a social paradigm shift, the people as a whole must make a covenant between themselves and God to do all that is necessary in order to be God's people. In this case it involved the execution of a tyrannical queen and a cleansing of the nation of all that kept people away from focusing on God. In order to do this, the people had to slay the leader of the apostate religion and tear down all that symbolized the religion. What took place at this time, therefore, was not simply a reforming of the existing structures of religion, but the restoration of what God commanded in the law. In order to initiate restorations in Israel, extreme measures were necessary in order to guarantee that changes be made.
used to repair the temple (Ex 30:12-16; Nm 1:50). It seems that the Levites were negligent in keeping the temple in repair because of oppressing kings of the past. It thus took a command from the king to stir them into action. Chest: This was a collection box that was placed in a location where it could be easily accessed by the people. Once the people realized that the restoration of themselves to God required financial sacrifice on their part, a great contribution was raised for the purpose of restoring the temple. Hired masons: No one was expected to work for free. In order that everyone share in the reconstruction, some contributed and some worked with their hands. Brought the rest of the treasure: No one put his hand into the collection in order to steal from the excess funds. Accountability was guaranteed by the honest hearts of those who had responsibility of the contribution. What was leftover was returned to the king and Jehoiada. 130 years old: We must assume that God gave a long life to Jehoiada in order to lead in the restoration of the kingdom of Judah. Though we do not know his exact age when he concealed Joash in the temple, and then executed the plan to restore the priesthood of the Levites with the termination of Athaliah, we would assume that he was over one hundred years old at the time. One is never too old to carry out the work of God. There is no such thing as retirement when speaking of one's ministry for God. 24:17-22 (2 Kg 12:20,21) The information of this section is not in 2 Kings. This information is given because Chronicles focuses on a restoration of the Levitical priesthood after the Babylonian captivity. What is revealed in these events was a coalition of false teachers who remained in the background as the restoration took place when Jehoiada was still alive. These false teachers lurked, as false teachers do, in obscurity until they had an opportunity to influence the king to move toward their views and support. But they left the house of the Lord: Regardless of how much contribution and effort that went into the repair of the temple, people were more loyal to idolatry. The temple was in Jerusalem, but the people found it more convenient to worship their idols in the country where they worked and lived. They would not listen: We must not be naive concerning the motives of those who turned the heart of Joash. It was more than simply changing religious beliefs. Those who influenced him toward idolatry had lost their jobs during the restoration from the worship of Baal to the worship of God. Baal, and all his idols were destroyed when Jehoiada was alive. Temple worship in the city was restored and all those who were aligned with Baal were dismissed. They lost their financial support. By killing only Mattan the priest of Baal (23:17), we would assume that a great deal of other Baal prophets also lost their jobs, but not their lives. Joash thus became a pawn who was controlled by those who wanted to go back into the financial scheme of things that existed under Baal idolatry. The restoration of Jehoiada was in the city, but not in the rural farms where the majority of the people lived. Zechariah: Joash considered Jehoiada a father. Therefore, he probably knew Zechariah as a friend for most of his life. And yet, the persuasion of the idolatrous leaders was so strong that he had his childhood friend Zechariah stoned. We must never underestimate the extent to which one will go in apostasy.
Chapter 24 REIGN OF JOASH 24:1-3 (2 Kg 12:1-16) Jehoiada continued to tutor the seven-year-old king as he assumed the throne of Judah. Joash reigned from 841 to 835 B.C. However, it seems that he followed the instructions of Jehoiada only as long as Jehoiada lived, for after his death the leaders of Judah led Joash back into idolatry. Two wives: Contrary to God's principle of one wife for one man, even Jehoiada was not without flaw in his life as a religious leader. 24:4-16 Repair the house of the Lord: It was the responsibility of the Levites to collect the temple tax in order to maintain the house of God. This tax was originally designated for the purpose of repairing the tabernacle, but in this case it was
249 2 Chronicles 25,26,27 Dickson Teacher's Bible Commentary
Chapter 26 REIGN OF UZZIAH 26:1-5 (2 Kg 14:21,22; 15:1-7) In 2 Kings his name is Azariah. Uzziah reigned from 767 to 740 B.C. He was only sixteen when he began his reign and was the second longest reigning king of Judah. While his father, Amaziah, was in exile in Lachish, he began his reformation in Judah. Uzziah reigned in Judah during one of the most prosperous times of Israelite history, a time when the tribes had peace between themselves and surrounding nations. It was during this time that the rich prospered. And according to the prophets, it was a time when the poorer became more oppressed. Building projects were the highlight of Uzziah's reign. His success as a king was attributed to his desire to follow the will of God by listening to Zechariah, the prophet. Uzziah's name appears in two nonbiblical sources that have been discovered by archaeologists. Jeroboam II of the northern kingdom reigned at the same time as Uzziah. The name of Jeroboam, king of Israel, appears in the Shema Seal that was excavated at Megiddo. 26:6-15 The military accomplishments of Uzziah were formidable. He subjugated the Philistines, Arabians, Menunims (Maonites) and Ammonites. In order to secure the territory of Judah, he built watchtowers both in Jerusalem and in the areas from where invading armies might come. The extent of his military campaigns secured territory to as far as Israel's border with Egypt. 26:16-23 Uzziah's downfall was that he became arrogant as the result of his many accomplishments. He became so arrogant that he usurped the authority and ministry of the Levitical priests in reference to their officiating in the temple. When a civilian leader assumes the position of the priests, then he is seeking to be a god among men. Uzziah stood against eighty priests who tried to stop him from doing that which did not pertain to anyone other than the priests. The result of his arrogance was immediate punishment by the Lord. He became leprous while standing in the temple with a censer in his hand. The result was that he was forcibly cast out of the temple, and then ostracized from the people until he died in his own house away from the people. Because he was a leper, he was not buried in the burial grounds of the kings. It was a sad end to a king who had accomplished so much in his reign. But his legacy is a warning to everyone who would become presumptuous because of their great accomplishments for the Lord.
When money is involved, the apostate would rather murder a friend in the name of religion than lose his support. 24:23-27 God's proxy judgment of Judah were the Syrians. With half the number of soldiers, Judah was able to be victorious over an army of one million Ethiopians that came against her during the reign of Asa (14:1-12). But now in sin, the Syrians with a small army were able to defeat the greater army of Judah. The sign was clear. God empowered the army of Syria to punish Judah for her sin of apostasy. The tragedy of the event is in the fact that not all Judah went along with the apostasy of Joash. Nevertheless, faithful soldiers died in the battle with Syria because of the idolatrous practices of Joash. His own servants conspired: It seems that even in the king's court there were those who were disgusted with the person and reign of Joash. They killed Joash because he had killed some of their friends who were the sons of Jehoiada. They inflicted on him a mortal wound, and then left him to suffer until he died. Because the people had no respect for him, he was not given the honor of being buried in the tombs of the kings of Judah.
Chapter 25 REIGN OF AMAZIAH 25:1-4 (2 Kg 14:1-6) Amaziah followed in the footsteps of his father. He reigned from 796 to 767 B.C. He killed those who had killed his father (See Dt 24:16). His reign was also marred with idolatry, and thus he opposed the true prophets of God. 25:5-13 In order to establish his kingdom, and defeat the Edomites, he mustered an army of men from Judah. But he also hired mercenaries from the apostate tribes of the northern kingdom. He was warned not to do this, because in doing such he would be bringing the idolatrous northern mercenaries into contact with those of Judah. If he did not heed the warning, he would have to reap the punishment of God. So Amaziah gave heed to this warning from the prophet of God. He then sent the mercenaries home. As a result of his obedience, he was able to defeat the Edomites. But because they were angered for their dismissal, the northern mercenaries on their return home plundered the cities of Judah. Amaziah had listened to the prophet of God, but he had to pay for his sin of hiring the mercenaries in the first place. The Lord is able: God was able to do for Judah what money could not buy. 25:17-24 See one another in the face: This was a challenge to war. Amaziah could not resist the temptation to secure loyalty by honoring the gods of those who resisted him. He thus burned incense to the gods of the Edomites (See 1 Sm 5:1,2). Amaziah wanted to punish the mercenaries for their action of plundering the cities of Judah. He thus summoned Joash of Israel to battle. But the conflict went bad for Amaziah. Joash defeated his army, took Amaziah captive, and in order to lessen the chance of any future aggression on the part of Judah, he tore down part of the wall of Jerusalem. He then plundered the riches of the temple treasury. 25:25-28 He fled to Lachish: The tyranny of a bad king was manifested in the fact that Amaziah had to flee from those over whom he had been king. He was later killed in Lachish.
Chapter 27 REIGN OF JOTHAM 27:1-9 (2 Kg 15:32-38) Jotham reigned from 740 to 732 B.C. However, for about ten years before 740 he reigned coregent with his father, Uzziah. He was a ruler with administrative skills. He followed after the tradition of his father by building cities and fortresses in the hill country of Judah. As a military leader he led Judah against the Ammonites, subjecting them to paying tribute to the benefit of Judah. The success of his reign is explained in verse 6. He became and remained strong because he prepared his ways before the Lord. He focused on the way of God, and thus God worked for him. He was a good king because he allowed himself to be influenced
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by the right ways of God. Unfortunately, though he conducted himself in the ways of God, the people acted corruptly. He did not reign long enough to influence the people for good.
regardless of God's warning through the prophets, Ahaz continued in his arrogance. He continued to build altars to false gods and encourage the people in apostasy. He brought Judah to a spiritual low, to the point that even the people would not bury him in the tombs of the kings when he died. After his death, it was time for another reformation in Israel, which reformation was brought about by his son, Hezekiah.
Chapter 28 REIGN OF AHAZ 28:1-4 (2 Kg 16:1-9) Ahaz, who reigned from 732 to 716 B.C., was certainly anything but a good king. He followed after the idolatrous tradition of the kings of the northern kingdom. Contrary to Jotham who preceded him, he succumbed to the evil ways of the populace. Burned his children: He sacrificed his children as offerings to false gods. He spiritually led Judah to follow after any worship that would please the people. 28:5-15 Carried away ... captives: God had warned both the northern and southern kingdoms that they would eventually be carried away into captivity if they forsook His law. In order to warn them that this would be the eventual end of Israel, there were minor defeats and captivities that took place in Israel before the Assyrians finally took the northern kingdom into captivity in 722/21 B.C. and the southern kingdom of Judah into Babylonian captivity in 586 B.C. As punishment for Ahaz's sin, Syria defeated Judah and carried away some of the people to Damascus as captives. At this time Judah was also defeated by her northern brothers. Carried away captive of their brethren 200,000: When Israel defeated Judah, Israel sought to take into captivity and make slaves of 200,000 of their fellow Israelites. But this was not to be. God immediately sent Oded the prophet to tell Israel that they were able to defeat their brethren because God was punishing Judah for her sin. They were to immediately return the captives they took out of Judah. They listened to the message of Oded, and subsequently fed, clothed and allowed the captives to return to their homes in Judah. What is interesting about this event is that the northern and southern kingdoms had become so autonomous from one another at this time in history that they would not only go to war with one another, but they would also take one another captive as foreign nations did with those they defeated. The Israelites had digressed a long way from the times of Joshua where all the tribes fought as one nation against the Canaanites. 28:16-27 Sent to the kings of Assyria for help: They should have been able to send to their northern brothers for help. But they had just been at war with them. Now they had to go to a foreign nation, a nation that would eventually take their northern brothers into captivity. In this case, the Edomites took captive those of Judah. The Philistines also attacked and became successful in defeating the Judean army. The Lord brought Judah low because of Ahaz: It seems that Ahaz could not get the message of doom that was sent to him from God. There was chaos in Judah because of the sin of Ahaz. But because of his arrogance, he would not lead the people in repentance. And because he would not repent, God unleashed His punishment upon the nation. Tilgath-pilneser: Or, Tiglath-pileser. Instead of helping, Assyria also afflicted Judah. After Tiglath-pileser defeated both Syria and the northern kingdom, Judah was subjugated to pay tribute. But
Chapter 29 REIGN OF HEZEKIAH 29:1-2 (2 Kg 18–20; Is 36–39) Hezekiah reigned from 716 to 687 B.C., though he reigned coregently with his father Ahaz from 729 to 720 B.C. (2 Kg 18:10). He came to the throne when Judah was at its greatest spiritual low under his father. Because of the reforms that he made, he was, with Josiah, one of the two greatest restorationists of Judah. Because of the restoration work of these two kings, the southern kingdom existed almost a century and a half longer than the northern kingdom. The contrast between himself and his father, Ahaz, was significant. Ahaz was extremely polytheistic. Hezekiah was truly monotheistic. Ahaz was syncretistic in all his actions of worship of different imagined gods. Hezekiah purged Judah of the idol worship of false gods. The point is that a son has no right to blame his father for wicked behavior. Each person will be held accountable for his own sin at the final judgment (See comments 2 Co 5:10). 29:3-19 He opened the doors of the house of the Lord: It seems inconceivable that the temple doors had been closed, thus indicating that the priests had terminated their ministry for the people. This had occurred under the reign of Ahaz, Hezekiah's father. The influence and intimidation of the prophets of Baal were strong during the reign of Ahaz (28:24). They had shut down the temple. Carry the rubbish out: The temple had been shut down by Ahaz, and thus it became an unused building that collected rubbish. It took the Levites eight days to clean out the rubbish and cleanse the temple. All the honor that was given to the temple at the time when its construction was completed in the days of Solomon, had long since faded away. We would conclude that by this time in the history of Judah, the people had lost much of their religiosity. They had become truly secular, and thus religious matters were of little value in a society that had become very materialistic. Trouble ... desolation ... jeering: The nations around Judah who knew their history mocked the nation that affirmed that God was her protector. It seems that the surrounding nations were more religious in their spirit than Judah at the end of the reign of Ahaz. 29:20-30 The offerings were instituted again with the ministry of the priests. Once the temple was cleaned and cleansed, those who were responsible for the ministry of the temple service were back at work. All that Ahaz had done to desecrate the temple was rectified, and now Hezekiah was ready to start working on reforms outside Jerusalem. 29:31-36 The offerings that were brought were for eating in order to reestablish the purpose for which the offerings were brought to the priests and Levites. In this case, there were so many animals brought that the priests could not prepare all the animals for cooking. Therefore, the Levites helped in the
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preparation of the animals. So the service of the house of the Lord was set in order: Before Hezekiah could initiate a restoration throughout the country, he had to first set in order the temple service in Jerusalem. The priests and Levites had to assume their responsibilities. After this was accomplished, then the call went out to all the people of Judah, and to those in the northern kingdom, to come for a restitution of the Passover feast. Hezekiah first led the leaders in a spiritual restoration, and then he led the leaders to restore as many as possible of his fellow Israelites.
the law, could not eat the Passover. Hezekiah prayed for them: This was one time when a greater law prevailed over that which was written. It was a greater law that they eat the Passover. This law was greater than the law of being clean in order to eat the Passover. Therefore, upon the prayer of Hezekiah, the Lord "healed" them for this special occasion (See comments Mt 12:1-8). Continue another seven days: It was truly a great celebration. It was a fourteen day occasion where the twelve tribes of Israel were reunited in spirit. Nothing as this had happened since the days Solomon completed the construction of the temple, which was about 230 years before this occasion.
Chapter 30 30:1-9 Sent to all Israel: This invitation was significant. We do not know exactly when it was sent out in reference to the fall of the northern kingdom. The northern kingdom went into Assyrian captivity in 722/21 B.C. The invitation could have gone out a few years after this captivity. We would assume that Hezekiah listened to the prophets at this time, and thus called for his northern brothers who wanted to remain faithful to God to come out of the apostate Israel that remained in the northern kingdom after its fall. If he sent out the invitation after 722/21, then he asked them to come out of the fallen Israel. Whatever the case was at the time, the invitation went out to all the tribes of Israel for this unique celebration of the Passover feast. Will come again: Hezekiah's call was to the faithful who remained in the northern territories. He believed that even those who were taken captive from the northern ten tribes would come again from their captivity. 30:10-12 Laughed ... scorn ... mocked: Many of the northern kingdom had become truly secular. They had given up their religious heritage, and had become totally materialistic as a culture. These were those who mocked the invitation to come to a religious rededication at the Passover. Asher and Manasseh and of Zebulun: At least from these three mentioned tribes a remnant came to Judah, believing that their brethren who had been taken captive would return from captivity if they repented. We must never think that the totality of the northern ten tribes were taken into captivity. At least from these three tribes a remnant came to Judah. In the Babylonian captivity of 586 B.C. when Judah fell, we must assume that a remnant of the northern tribes was among the captives who were carried to Babylon. From these a remnant returned from captivity in 536 B.C. (See comments of Ezra). At least we know that some from the descendants of Asher, as Anna's forefathers, were of the returnees, for she was a prophetess in Jerusalem at the time of the coming of the Messiah (See Lk 2:36). Many ... humbled themselves: Whenever apostasy sets in, we must never assume that everyone has gone with the majority into apostasy. In this case, there were still those in the northern kingdom who wanted to serve the Lord according to His will. 30:13-27 Took away the altars: These were the altars for Baal worship. Not only was the temple cleaned and cleansed, but also the city of Jerusalem. Feast of unleavened bread: This feast followed the eating of the Passover lamb. Were not sanctified: Since the occasion came about quickly, many of the participants were still unclean, and thus according to
Chapter 31 31:1-21 Now it was time to get down to the business of national restoration. Hezekiah was leading a restoration, not a reformation. Reformations only reform existing structures. In a restoration, existing religious structures are torn down and dumped in the Brook Kidron. The people at this time had made a massive paradigm shift in their thinking. The occasion of the fourteen-day "Passover lectureship" had united their hearts, and now it was time for astringent leadership on the part of Hezekiah. The result of the restoration was that as a united force all those who were in Jerusalem went throughout all Judah and eradicated the high places and altars of idolatrous religions. Hezekiah appointed divisions: Hezekiah's next step was to organize the repentant. He organized the priests and Levites to assume their responsibility to lead spiritually the people and to carry out their responsibilities of ministry in reference to their physical duties for the people. The king's portion: In order to lead the people as the king, the people had to see the king himself giving to the offering. Hezekiah led by example. In order to encourage the priests and Levites, he commanded that the inhabitants of Jerusalem should contribute to their support. When the people willingly contributed, the priests and Levites were greatly encouraged. When Hezekiah ... saw the heaps: Hezekiah gave praise to God for working on the hearts of those who willingly contributed to the support of the priests and Levites. When God's workers are supported by the people, God is glorified (See Dt 12:19; 14:22-29). Over the freewill offerings: The distribution of the offering was organized. Specific people were designated in order that the contributions be evenly distributed to the priests and Levites (See comments At 6:1-7). With all his heart: This was total commitment on the part of Hezekiah to do the will of the Lord (See Mt 22:37).
Chapter 32 32:1-8 (2 Kg 18:13 – 19:37; Is 36:1 – 37:38) Some have suggested that the date of this invasion took place about fifteen years after the Passover celebration of chapter 30, or in 710 B.C. Upon his ascension to the throne in Assyria, Sennacherib had to put down many revolts throughout his kingdom. One of the most significant discoveries that has been made was the discovery of the Sennacherib Prism (See Encyclopedic Study Guide, F., Sennacherib's Prism). In this chapter is recorded a massive invasion of Judah. In his Prism,
252 2 Chronicles 33,34 Dickson Teacher's Bible Commentary
Sennacherib claims to have laid siege to 46 fortified cities of Hezekiah. Other archaeological data supports this claim. Archaeological excavations have revealed the destruction of Judean cities from Phoenicia and Philistia all the way to, but not including, Jerusalem. Sennacherib stated on his Prism that he made a ferocious assault against Palestine in order to put down rebellion against his reign. However, he never claims to have conquered Jerusalem. He only boasted that he had "shut up Hezekiah in Jerusalem like a bird in a cage." The writers of the Kings and Chronicles tell the rest of the story. 32:9-23 At the end of Sennacherib's campaign into Judah, he came to the walls of Jerusalem. While engaged in a battle against Lachish at the time, he sent Rabshakeh to Jerusalem to taunt the Israelites who had taken their stand with God and behind Hezekiah and Isaiah. Since Lachish was only about 40 kilometers southwest of Jerusalem, the inhabitants of Jerusalem could surely see the smoke rising from Lachish as the army of Sennacherib burned the city. But with the encouragement of Isaiah, who was at the time with Hezekiah in Jerusalem, God promised that Sennacherib would never enter the city of Jerusalem (See Is 37:14-38). 32:24-33 (2 Kg 20:1-21; Is 38:1 – 39:8) Hezekiah was sick unto death: Compared to 2 Kings 20 and Isaiah 38, little information is given in Chronicles concerning the sickness of Hezekiah. Hezekiah did not repay according to the benefit done to him: We are not told the specifics of Hezekiah's pride. Much had been done for him by God, but it seems he failed to give thanks to God for all His blessings. Instead, Hezekiah became somewhat self-confident, and thus God sought to humble him. Upon rebuke of his pride, he did humble himself before the Lord. Judgment for his pride, however, did not come on Judah in his lifetime (See 2 Kg 20:19; Is 39:5-7). Stopped the upper watercourse: See comments 2 Kg 20:21,22. Ambassadors ... of Babylon: See comments 2 Kg 20:12-19.
ankles, Manasseh and others were taken into captivity. We know little of this captivity, other than the fact that in his situation in Babylon, Manasseh prayed for forgiveness. His captivity accomplished what God wanted, that is, his repentance. 33:14-17 When Manasseh was restored, he realized that there was only one God. This realization would later be characteristic of the remnant of all Israel who came forth from the captivities of Assyria and Babylon in 536 B.C. Never again were the Israelites tempted with beliefs in false gods, even to this day. The people continued to sacrifice on the high places: When Manasseh repented he did a great deal in restoring the nation to God. However, the people loved their high places, and thus went only so far in their restoration with Manasseh. Manasseh could not undo all the evil that he had done before his repentance. 33:18-20 The legacy that was left by Manasseh was his sin. Though he repented and sought to rectify the wickedness of his early life, we still see him as one of the most wicked kings of Judah who led Judah down a road of apostasy from which they did not recover.
REIGN OF AMON 33:21-25 (2 Kg 21:19-26) Amon was named after an Egyptian god. He reigned for only two years from 642 to 640 B.C. Amon took up where Manasseh had left off during his days of wickedness before his repentance. Amon was unrepentant, and thus followed after the desires of his own lawlessness. He set an example of wickedness for the nation. He was killed in a conspiracy by his own servants in his own house.
Chapter 34 REIGN OF JOSIAH 34:1-13 (2 Kg 22:1-20) Josiah reigned from 640 to 608 B.C. and was the last and greatest restorationist of Judah. We are not told why he had a religious heart and a zeal to restore the religious behavior of Judah. He was possibly influenced by the repentant nature of Manasseh, realizing that if either he or Judah did not repent, he and the nation would suffer the same consequences as Manasseh when he was carried away into captivity. What we do understand is that when he finally secured a copy of the book of the law and read the curse that God would pour out on Israel for her disobedience, he astringently led to bring Judah back to the law of God. He purged the nation of the high places, cut down the groves, and destroyed the carved and molten images. He destroyed the altars of Baal and burned the bones of the priests of Baal. He even went beyond the borders of Judah and initiated restoration in places in the northern kingdom territory. He realized that if he did not lead Judah in a full restoration, the nation would end up as their northern brothers who were at this time in Assyrian captivity. 34:14-33 The legacy of Josiah will always be the response he had to reading the word of God. He was righteous before God before the discovery of the book of the law. However, when he read for himself, his response to what God said He would do to His people if they turned from Him was enough to set him into action to carry out one of the greatest restora-
Chapter 33 REIGN OF MANASSEH 33:1-9 (2 Kg 21:1-9,17,18) Manasseh reigned from 687 to 642 B.C., but reigned coregently with his father, Hezekiah, from about 696 to 687 B.C. He was the longest reigning king of Judah. Abominations of the nations: All that we would conceive concerning the wickedness of the nations of the time, we would conceive as the depths to which Judah digressed through the leadership of Manasseh. The masses were no longer the people of God. It seems that Manasseh was rife with the abominations of the nations. He built altars to false gods, even in the temple. He offered his children as sacrifices and involved himself with witches and mediums. More evil than the nations: He led the people to be worse than the Canaanites that Israel had driven out of the land (See comments Gn 15:16). However, out of the depths of their apostasy that was led by Manasseh, God was able to bring Judah back to some extent through a repentant Manasseh. 33:10-13 In order to delay the captivity to which Judah was headed, God took Manasseh into Babylonian captivity. Hooks ... fetters: With hooks in their lips and fetters on their
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tions of all history. He saved his people from exile during his lifetime, but their apostasy had gone too far. They would still go into exile, but not during his lifetime.
REIGN OF JEHOIAKIM 36:5-8 Jehoiakim was the oldest son of Josiah. Because he had the backing of Pharaoh Neco, he was the vassal of Pharaoh for eleven years. However, events in the world had changed and the Babylonian Empire, after the defeat of the Assyrians in 609 B.C., came into prominence at the end of his eleven year reign. He was subsequently replaced by Nebuchadnezzar, king of Babylon, who took him into captivity. This was the first conquest of Jerusalem by the Babylonians, which resulted not only in the change of Judean kings, but also the plundering of the treasures of the temple.
Chapter 35 35:1-19 (2 Kg 23:21-23) Not be a burden on your shoulders: The ark may have been removed from the temple during the repairs of the temple. What Josiah was probably saying was metaphorical in reference to the anxiety of the Levites concerning the security of the ark. For years it had survived the apostasy of former kings. Josiah here reassured them that they should worry no more, for he would guarantee its safety. Passover: As in the days of Hezekiah eighty years before when a restoration was accomplished and celebrated with the eating of the Passover lamb, so on this occasion Josiah called for a celebration. It seems, however, that this Passover was even greater than the one that was celebrated during the restoration of Hezekiah. The significance of the Passover was to commemorate their deliverance from Egyptian bondage. In this celebration they were delivered from the idol worship of their fathers. Josiah had led a new generation of people out of the paradigm of the fathers, and in doing so, he instituted change. Unfortunately, the sins of the fathers were deep in the culture of the apostate Judah, and thus in the few years after the death of Josiah, the people would find themselves in the bondage of the Babylonians. 35:20-27 (2 Kg 23:28-30) We are not told why Josiah made this foolish move. Pharaoh had warned him to stay out of the conflict between himself and the Babylonians. The Pharaoh of Egypt was on a mission to assist the Assyrians at Carchemish where the Assyrians were making a last stand against the Babylonians. The Carchemish battle occurred in 609 B.C., which date marks the year when Josiah was killed. It seems that Josiah's youthful pride moved him to go into a conflict in which he had no business involving himself. God allowed him to do that which He knew would end in his death. Sometimes God allows the righteous to die without explanation. But in this case, we assume that God was already carrying out plans for the destruction of Jerusalem and the exile of Judah. He did not want Josiah in his old age to be taken into exile. It was better for him to die a hero of faith than to be humiliated by going into exile. Jeremiah lamented for Josiah: We are sure that this great prophet of God wondered why the righteous should die in the way that Josiah died. One lesson from this incident is learned. God is not obligated to protect us from our foolishness. Josiah was so loved among the people that the entire nation lamented his death.
REIGN OF JEHOIACHIN 36:9,10 597 B.C. was the first defeat of Jerusalem by the Babylonians. It was during this time that Nebuchadnezzar made a regime change in Jerusalem. He took Jehoiakim into captivity and replaced him with Jehoiakim's son, Jehoiachin. The people of God had now gone from God-anointed kings as Saul, then David and Solomon, to kings the people appointed for themselves, and now to kings that were appointed by foreign governments. Eight years old: This variant is not to be preferred over the eighteen years of age that is recorded in 2 Kings 24:8.
REIGN OF ZEDEKIAH 36:11-14 When Jehoiachin did that which was evil, he too was taken into captivity and replaced with Zedekiah, another son of Josiah (2 Kg 24:18 – 25:21). Zedekiah was appointed by Nebuchadnezzar. Zedekiah remained as king from 597 B.C. to the final destruction of Jerusalem in 586 B.C. Zedekiah was a defiant king. The final days of the southern kingdom came as a result of his defiance against Babylonian control. Judah had already become a secular state. What brought the final end of the kingdom were the bad judgments of those who were placed in power. In the case of Zedekiah, he had rejected the counsel of Jeremiah and rebelled against Nebuchadnezzar. He led the priests and the people to do the same, and thus, the authority that put him in power came from Babylon to take him from power. The result of the insurrection was the total destruction of Jerusalem, including the temple, royal palace and all the major buildings of the city. The Israelites were condemned to seventy years of captivity, long enough for a rebellious generation to die off in order that a new generation of captive-born leaders to come into influence and subsequently lead a repentant remnant back from Babylonian captivity (See Jr 25:12; 29:10). 36:15-21 Brought to Babylon: From this statement we assume that the writer of the Chronicles was in Babylon at the time he wrote. The Chronicles were written after Cyrus assumed control of the Babylonian Empire. It was at this time that the Medo-Persian Empire came into existence. Sabbaths: See Lv 26:34-43; Dn 9:2. The land rested from being used for crops. Jeremiah: He had prophesied that the Israelites would go into seventy years of captivity (Jr 29:10).
Chapter 36 REIGN OF JEHOAHAZ 36:1-4 (2 Kg 23:30 – 24:20; Jr 52:1-11) The death of Josiah in 609 B.C. was the beginning of the end of the southern kingdom of Israel. Josiah's son, Jehoahaz (Joahaz or Shallum), reigned for only three months. He was the people's choice to be king. However, he was deposed and carried into Egyptian captivity by Pharaoh Neco. The Pharaoh then appointed his brother, Jehoiakim (Eliakim), to be the king over the people.
DECREE OF CYRUS OF PERSIA 36:22,23 (Er 1:1-4) In 539 B.C. the army of Cyrus took
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control of Babylon. Cyrus was the king of the Medo-Persian Empire. A year later in 538 B.C., he gave the decree that is here recorded. The decree released those Israelites who were in captivity to go back to Jerusalem in order to rebuild their city and the temple (See Is 44:28; 45:1; Er 1:1-3). In doing so, they were to preserve Israel for the coming promises concerning the Messiah. Since the Medo-Persian Empire included all the territory of the former Assyrian and Babylonian Empires,
then the Jews who were given the opportunity to return came from all the tribes of Israel (see comments of Ezra). In the writing of the decree, God's promise that a remnant would return was fulfilled. Israel was once again in the promised land in order to wait for the coming Messiah. For this reason a remnant of Israel was preserved. Though they no longer had possession of the land, they were in an occupied land in order to protect them in the four centuries to come.
Ezra
WRITER
the Israelite captives, he was held in high esteem among the Medo-Persian officials. Because of his zeal for the word of God, and the restoration of Israel, many Bible students give credit to Ezra for writing, not only this book, but also 1 & 2 Chronicles and Psalm 119. Since the Jewish synagogues originated among the Jews in captivity, some have accredited Ezra with the establishment of this system of teaching among the captives. He is also traditionally given credit for establishing the Sanhedrin court of Jerusalem. He and those who worked closely with him, are given credit for bringing the canon of Old Testament Scriptures together for the returned remnant of Israel who lived in Palestine. We can give credit to Ezra for preserving the Scriptures.
Ezra, the scribe and priest, was the writer of this book. His name means "help." Ezra was a Levitical priest. He was the great grandson of Hilkiah who was the high priest during the reign of Josiah (7:1-5), and was also a descendant of Aaron. As a scribe, he was one who was educated in the law of God and a dedicated teacher (7:6). He was very zealous for the word of God, having a deep conviction concerning obedience to God (7:10). As a student of the word of God, he took it upon himself to lead the people in obedience to the law. He taught the word both to the people of God in captivity, as well as to those who had returned to Judah after the captivity (Ne 8:1-8). Ezra was born among the Babylonian exiles and raised in Babylon (7:6). Because of his work as a scribe among
DATE
to have been written on the foundation of what was personally experienced in the life of the writer who lived and worked before and contemporary with Nehemiah (See 7:1-10; 10:1-44). Third, the Aramaic language was used during the time of captives as the international trade language in which all formal documents were written (See 4:8 – 6:18; 7:12-26). The inclusion of the Aramaic documents that are within the book seem to indicate that the original writer wrote in Hebrew, and only copied the documents that were written in Aramaic. The Aramaic of the documents that were included in the book are characteristic with the Aramaic of the 5th century B.C. Fourth, the polished Hebrew that was used in writing the book indicates that someone as a skilled scribe as Ezra would be the writer. God used the skill of Ezra in this case to communicate His word.
If Ezra was the writer of the book, then it was probably written sometime between 440 and 400 B.C. Some Bible students have assumed that the book was written by someone other than Ezra, and thus have assigned the book to a later date, possibly from 330 to 300 B.C. The reason for this late date is based on the mention of Jaddua at the end of the list of high priests in Nehemiah 12:22. Josephus stated that Jaddua was the high priest during the time of Alexander the Great around 330 B.C. (Antiquities, xi, 8:4). However, this latter date is difficult to support for different reasons. First, the name Jaddua was a common name, and thus could refer to another priest by the same name. Second, there are several sections in both Ezra and Nehemiah that were written with the first person pronoun (See 7:27 – 9:15; Ne 1:1 – 7:5; 12:27-43; 13:7-31). Other sections of Ezra seem
BOOK
The book of Ezra and Nehemiah cover a period of time of about 80 years. The books were originally two separate compositions. By 100 B.C., however, they had been combined as one book. The Septuagint retained the two as one book. Origen (A.D. 185-253), however, separated them into two books. Bible translators have followed the tradition of the translations of Wycliffe
(A.D. 1382) and Coverdale (A.D. 1535) by separating Ezra and Nehemiah as two separate books. Together, the two books explain the restoration of the remnant to the land of promise, the resettlement of the people, the rebuilding of the temple, and the rebuilding of the walls of Jerusalem. These two books were written in order to provide a final historical link of the Israel-
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ite people from the time of the Babylonian captivity to the reestablishment of the Jews in the land of promise in hope of the Messiah to come. The central purpose of this history was to reveal God's promise that Israel would be restored from their captivity, which restoration was promised by His prophets in order to maintain the light of the house of David. Focus in the book of Ezra is on the dedication of the people to the word of God, which dedication cleansed them of any tendencies toward idolatry that was characteristic of their forefathers. Both Ezra and Nehemiah focus on the restoration of the word of God in the lives
of the Israelites as God intended it to be used among His people from the time of Mt. Sinai. He commanded that they guard the purity of the Israelite race in order that the seedline promise that was made to Abraham be fulfilled in the coming of the Messiah (Gn 12:1-3). For this reason, Ezra instructed the returnees in matters concerning their marriage to foreign women, which women the returnees put away in order to maintain the identity of Israel. It was necessary that Israel maintain her identity as a race in order that all men see the fulfillment of the seedline promises that were made to Abraham, and reaffirmed in the seedline of David.
HISTORICAL BACKGROUND
In 538 B.C. the Medes and Persians overcame the Babylonian Empire, and thus became the custodians of the captives of all former kingdoms that they had conquered. Cyrus, the Medo-Persian king who is mentioned in the book, was a humanitarian. He believed that his subjects would be more loyal while enjoying freedom, than being in the bondage of the state. In order to promote this loyalty, Cyrus, as well as other kings of the Empire who followed him, aided those people over whom they exercised control in order to rebuild their temples. The sense of freedom of religion that was enjoyed by the captives encouraged the loyalty of the people toward the Empire. In 537 B.C. Cyrus allowed an initial group of 49,897 Jewish captives to return to Palestine under the leadership of Zerubbabel. When these returnees arrived in Palestine in the same year, the first thing they did was rebuild the altar upon which they restored the offering of sacrifices. The following year in 536 B.C., work was started to rebuild the temple. But because of opposition, the work was stopped. In 520 B.C. the two prophets, Haggai and Zechariah, exhort the people to renew their efforts to rebuild the temple. As a result, in 516 B.C. the temple was completed. In 479 B.C. Esther became the queen of the MedoPersian Empire when she married King Ahasuerus. It was during this time that the remaining Jews who had not returned to Palestine, but remained in Persian territory outside Palestine, were preserved from the murder-
ous scheme of Haman. In 458/457 B.C. Ezra took 1,750 Jewish men and their families from Babylon to Jerusalem. It is upon the background of this second return of captives that Ezra wrote chapters 7-10. In 445/444 B.C. Nehemiah went to Jerusalem in order to stir up the people to finish rebuilding of the walls of the city. Because lethargy had set in among the returnees, Nehemiah stirred the people to rededicate themselves to God. In 432 B.C. Nehemiah made a second visit to Jerusalem. The element of time is often lost in the study of the books of Ezra and Nehemiah. The work of these two men extended over many years. For example, there is almost 60 years of time between chapters 6 and 7. When considered together, there were essentially two periods of history that are covered by Ezra and Nehemiah. The first period was about 20 years from 537 to 517 B.C. This period extended from the first year of the reign of King Cyrus to the sixth year of the reign of King Darius. This was the time when Zerubbabel the governor and Jeshua the high priest returned to rebuild the temple. The second period of time was approximately 25 years, from 458 to 433 B.C. This was the time when Nehemiah was the governor and Ezra was the priest. This was a time of restoration that resulted in the completion of the walls of the city. It was during this time that there was a spiritual renewal among the people. The renewal was so strong that the Israelites never again digressed into idolatry.
Ezra. Ezra's primary purpose was to restore worship according to the law of Moses, as well as instruct the people in the law of God for the purpose of preserving the Israelite race. 1:1-4 Cyrus: This was Cyrus the Great (559-530 B.C.), the king who was in the prophecy of Isaiah (Is 45:1). He was the founder of the Persian Empire. After coming to power in the small kingdom of Pars in southern Iran between 553 and 540 B.C., he subdued Media which is in central Iran. He also subdued Lydia in western Anatolia (modern-day Turkey) and countries from the Aegean Sea to the Indus River. According to the Babylonian Chronicle, Cyrus entered and took control
1st Return Under Zerubbabel (1:1 – 2:70) Outline: (1) The decree of Cyrus (1:1-4), (2) Preparation to return (1:5-11), (3) List of returnees (2:1-70)
Chapter 1 THE DECREE OF CYRUS The first section of Ezra (chs 1-6) is a record of the history of the first returnees under the leadership of Zerubbabel. This group rebuilt the temple. The last section (chs 7-10) gives a history of the second return of captives under the leadership of
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to reinstitute the altar sacrifices. It was similar to those who came out of Egyptian captivity in order to go to the promised land almost 1,000 years before this event. Since the journey would take almost two months, everyone was asked to contribute to the journey. From the text, it seems that both Jews and Gentiles contributed to the journey. 1:7-11 The vessels of the house of God: These were the vessels that were taken by Nebuchadnezzar during the destruction of Jerusalem in 586 B.C. (2 Kg 25:14-16; 2 Ch 36:10,18; Dn 1:2). Sheshbazzar: He is later referred to as the governor and the one to whom credit was given for leading in laying the foundation of the temple. Because these responsibilities and accomplishments were given to Zerubbabel, we conclude that Sheshbazzar is possibly another name for Zerubbabel (See 3:8-11; Hg 1:1,14; Zc 4:9). The name Sheshbazzar was probably the name by which he was known among the royalty of Babylon, whereas the name Zerubbabel was the name by which he was known among the Jews. However, the argument that Zerubbabel and Sheshbazzar are the same person is not conclusive.
of Babylon without a battle on October 12, 539 B.C. With this victory, Cyrus reigned over all the former Babylonian territory that included all of Mesopotamia. One of the greater discoveries of history was the discovery of the Cyrus Cylinder, whereon Cyrus explained many of his feats (See Encyclopedic Study Guide, Archaeology and the Bible, G., Cyrus Cylinder.). First year of Cyrus: This was his first year of reign over Babylonian territory that began in 538/537 B.C. His actual reign over the Medes and Persians began earlier in 557 B.C. Mouth of Jeremiah: The 70 years of captivity were drawing to a close (Jr 29:10-12). The 70 years can be calculated from the time of the first captivity of Daniel and his friends in 606 B.C. (Dn 1:1) to the first return of captives in 536 B.C. Stirred up the spirit of Cyrus: It may have been that a faithful Israelite had pointed out to Cyrus that his name was in the prophecies of Isaiah that were written many years before (Is 44:28; 45:1-4,13). To make a proclamation: Cyrus was a humanitarian. He believed that if people enjoyed their own freedom in their homelands they would remain loyal to the king. Therefore, upon his conquest of different peoples of the world, one of his first edicts was to all former captives to return to their homelands, which homelands were within the domain of the Medo-Persian Empire. When he took over the Babylonian territories, the Jews were allowed to return to their homeland and rebuild their center of worship. The accounts of this proclamation in 2 Chronicles 36:22,23 and Ezra 1:2-4 were the public proclamations of the decree. The quotation of the proclamation in Ezra 6:3-5 was the official recording of the decree. Freewill offering for the house of God: We must not assume that all Israelites returned from their homes in captivity. Only a remnant of each tribe returned to Palestine. The others remained in their lands of captivity, for some had been there since the Assyrian captivity of 722/21 B.C., a period of almost 200 years. They knew no other life. It was to these that the early evangelists, specifically Paul, went in their early missionary journeys to preach the gospel to all the world. When a remnant of these returned from the lands of their captivity in the historical context of Ezra and Nehemiah, they asked for contributions from those Jews who decided to remain where their forefathers had lived for almost two centuries. However, those who stayed were not considered captives when the decree of Cyrus was issued. At least by the decree they were set free to rebuild the temple and Jerusalem. The historical incidents that surrounded the deliverance of the Jews during Esther's time reveal the social environment of the Jews outside the land of Palestine. They enjoyed significant freedom and were allowed to carry on with business within the territory of the Medo-Persian Empire, which territory included all the lands to which all Jews had been taken into captivity during the preceding two centuries.
Chapter 2 LIST OF RETURNEES 2:1-70 This list of individuals emphasizes the religious leaders of the returnees. The name Nehemiah is not the same as the one who is the primary personality of the book of Nehemiah, neither is this Mordecai the cousin of Esther, for this event took place before the events of Esther (Et 2:5,6). The listing of the names is similar in purpose to the one that Israel first made when they came out of Egyptian captivity. Genealogies were very important to the Jews. In reference to those who initially settled in the promised land after the wilderness wandering, the possession of the land here was likewise based on family ownership. For this reason, the genealogies of the families were of legal importance because land possession was based on being a member of a particular family. However, with the Levites and priests, the listing of names was not for the purpose of land ownership, for they were given no possession of land. Their listing of the Levites was in reference to their right to serve as priests and their right to minister to the people while being supported by the people. With the returnees, the listing of the names in this chapter was not only a list of leaders by their families, but also a list of those who would serve in the temple administration. This was a new beginning for Israel, and thus the genealogies were important in order to establish ownership of land, and in reference to the priests and Levites, the right to serve at the altar and minister to the people. Those who could not prove their family genealogy to be of the tribe of Levi could not serve according to the responsibilities that were given to the Levites under the law. Fortunately, these lists of names have been preserved because they were included in inspired literature. However, the other lists of the genealogies of Jewish families were destroyed during the various destructions of Jerusalem and the temple, ending with the final destruction of A.D. 70. Nethinims: These were temple servants. Urim ... Thummim: These were possibly items that were in the ephod of the priest that were extracted
PREPARATION TO RETURN 1:5,6 There were almost 50,000 who participated in the first return. Because this number was so great, others who did not go were asked to contribute both to their journey and to the rebuilding of the temple. It was certainly an exciting exodus of people who sought to return to Jerusalem in order
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in order to determine "yes" or "no" answers (Ex 28:30). Levites: The Levites were the spiritual servants to the nation of Israel. They originally lived throughout the land in 48 designated cities that were given specifically to them. Priests: The priests were the descendants of Aaron, and were commissioned with the most honorable service at the house of God. In this first group of returnees, there were more priests with the returnees than those of the tribe of Levi. The whole assembly: The number that returned was about fifty thousand. However, this was by no means the entirety of the number of Jews who lived in the territory of captivity. The events of the story of Esther took place about 50 years after this initial return. Esther's ordeal concerning the struggle of the Jews in the land of captivity indicates that there were a great deal of Jews still residing in the domain of the Medo-Persian Empire, but not in Palestine. We must keep in mind that the MedoPersian Empire included the territory of the former Assyrian Empire, as well as the territory that was once controlled by the Babylonians. The Assyrians had taken Israelites into captivity in 722/21 B.C. These Israelites had been living in captivity for almost two centuries before the time of this first return of captives. They were well established in the economy of the Medo-Persian Empire, and thus in their vast numbers, the greater majority of Jews did not return to Palestine. We could estimate that there were several hundred thousand Israelites living in the territory of the Medo-Persian Empire at the time of the historical events of Ezra, Nehemiah and Esther. But only a few thousand of these returned to the land of Palestine. Their presence in the land of their captivity presented the opportunity many years later for the evangelization of the world in the first century. These exiled Jews, who were expatriates in their land of captivity, became the foundation upon which the gospel was first preached to the world. After the temple service was reinstituted in Jerusalem, many Jews of the world made occasional journeys to Jerusalem to celebrate the annual Passover/Pentecost feasts. Several regions are mentioned in Acts 2:9-11 from which Jews came to the Passover/Pentecost of A.D. 30 when the Holy Spirit was poured out in fulfillment of Joel 2. About 3,000 were baptized on that occasion. It is interesting to note that some of those who were present at the A.D. 30 Passover/Pentecost were from the Far East regions of Parthia and Media, with some from Mesopotamia. When some of these were converted during the A.D. 30 Passover/ Pentecost event, they returned to their synagogues where they had lived for centuries. They told of the great events that took place in Jerusalem. The following year, thousands of others made the journey in order to hear for themselves (See comments Is 2:1-3). As groups of Jews traveled to Jerusalem for the annual Passover/Pentecost feasts in the years to come after A.D. 30, they sat at the feet of the apostles who remained teaching in Jerusalem for almost twenty years after the A.D. 30 event. They remained there every year, waiting for a new group of Jews to come to hear the message of the gospel that would go out of Jerusalem to all the world. We must see in the work of Ezra and others who led to rebuild the altar in Jerusalem for sacrifices, the work of God to set the foundation for the evangelization of the world that would come about 500
years after the events that are recorded in Ezra and Nehemiah. We must not forget that God was working in these events in order to set the stage for the coming of His Son. When the time was right, He sent forth His Son (Gl 4:4). All Israel in their cities: From this statement we would correctly assume that representatives of all twelve tribes had returned with this initial group of returnees. These all settled throughout the land in their cities, according to their heritage. We must also keep in mind that much of the land had been previously repopulated by those the Assyrians had brought into the land after the Assyrian conquest of the northern kingdom in 722/21 B.C. There was thus a great deal of intermarriage in the land by the time of the arrival of the first returnees. As a result, the Samaritan race was in existence at the time of the first return of Jewish captives to the land. Offered freely for the house: There was a very generous spirit among the first returnees. The goal of the first group of returnees was to rebuild the altar in order to initiate the sacrifices, and then rebuild the temple. In order to accomplish this feat, everyone gave something. They returned from the captivity with enough contribution to complete the work. They not only wanted to resettle the land, but also reestablish the Mt. Sinai law by first building the altar, and then by rebuilding the temple.
Restoration Of Worship & Building
(3:1 – 6:22) Outline: (1) Restoration of the altar and sacrifices (3:1-6), (2) Restoration of temple building (3:7-13), (3) Opposition from enemies (4:1-24), (4) Temple rebuilding renewed (5:1-17), (5) Aid from Darius (6:1-12), (6) Temple completed and dedicated (6:13-22)
Chapter 3 RESTORATION OF THE ALTAR & SACRIFICES 3:1-6 Seventh month: It was planned to initiate the altar sacrifices according to the law on this month since within this month fell the feast of trumpets (Nm 29:1), day of atonement (Lv 16:29; Nm 29:7), and the feast of tabernacles (Lv 23:3436,39-44; Nm 29:12-38). In the cities: We would assume that the returnees were living in the cities since they had not been back in the land long enough to have raised crops. Built the altar of the God of Israel: This was the primary purpose for the return of the first returnees. They sought to restore the sacrificial worship according to the law, thus manifesting to God the priority of their lives. The offerings were communal in that they were the opportunity for the people to come together in Jerusalem for fellowship. When the nation gave their offerings together at the altar, unity was restored and maintained among the people. The annual sacrifices for all Jews throughout the world could now take place if they desired to make the trip from the far corners of their exiled locations to Jerusalem (See comments At 2:9-11). Fear was upon them: It is evident that the Jews still had a bondage mentality in reference to their mission. The opposition was only from the local people, not foreign nations. They had little confidence in themselves, and thus they were in fear of upsetting those who might cause them trouble. After all, we could assume that most of the returnees were considered foreigners in the land of Palestine.
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They had been so long away from Palestine that the Jews were foreigners in the land of promise.
at this time truly repented. However, by the time of the arrival of Ezra about 60 years later, many of these initial returnees had intermarried with the local descendants of the Canaanites (chs 9,10). Frustrate their purpose: The antagonism of the Samaritans eventually discouraged the Jews' efforts, and thus they terminated their construction of the temple. Until the arrival of prophets Haggai and Zechariah on the scene, the Jews turned from rebuilding the temple to building their own houses (See Hg 1:4). After the excitement of the return from captivity had worn off, the continued opposition of the local inhabitants discouraged the Jews in accomplishing their primary objective. They turned to building their lives instead of focusing on the building of the temple. Hired counselors: The opposition was not a one time occurrence. It continued to the reign of Darius. Satan will not cease his opposition of good works. It is for this reason that the righteous must realize that opposition is often an indication that one is going in the right direction for God. 4:6-23 Chapter 4 was written to review the opposition to the work of the first returnees. The chapter begins with a review of the work that started when Cyrus was king (536-530 B.C.). However, in verse 6 the writer goes forward in time to the reign of Xerxes. And in verses 7-23 he goes forward to the time of Artaxerxes when the Jews were seeking to rebuild the walls of the city. The rebuilding of the walls was the occasion of the book of Nehemiah. In verse 24, the writer reverts back to 520 B.C., the second year of King Darius when the Jews renewed their efforts to rebuild the temple upon the exhortation of Haggai and Zechariah. Ahasuerus: Or, Xerxes, who reigned from 485 to 465 B.C. Artaxerxes: This king reigned from 464 to 424 B.C. These kings reigned over the MedoPersian Empire during a time of great opposition to the Jews' work in Palestine to rebuild the temple and walls of the city. The initial returnees came back to Palestine in 536 B.C. in order to rebuild the temple. This work was finally completed in 516 B.C. They then began rebuilding the walls of the city. Aramaic: This was the trade language of the day in which all official documents were written. This was also the language that was spoken in the land of captivity, and thus the returnees possibly spoke this language when they returned to the land of Palestine. Osnapper: This name refers to Ashurbanipal who is not named in any other place of the Bible. He was probably the king of Assyria who allowed Manasseh to return from exile (2 Ch 33:11-13), and possibly the unnamed Assyrian king who brought people from other countries into the land of Palestine (2 Kg 17:24). The River: Or, the Euphrates River. Building the rebellious and the evil city: The Jews had a reputation for being a rebellious people. They had initiated the building of the temple in 536 B.C. Verses 1-5 are written in reference to this work. However, reference in verses 6-23 seem to refer to the building of the walls of the city. We are not told if the temple was completely rebuilt at the time they started on the walls. If it was, and the Jews started rebuilding the city with its walls when they were working on the temple, then the Samaritans were even more concerned with the threat of all Jews. Thus a letter was written to Artaxerxes in order to have the building stopped, which it was by order of the king.
RESTORATION OF TEMPLE BUILDING 3:7-13 It was not until the spring of the second year that the returnees began construction on the temple. Laborers were hired and materials acquired for the construction. Timber was acquired from the same source from which Solomon acquired the cedars of Lebanon for the first temple (2 Ch 2:8,9). Another source of funding for the reconstruction came from the national treasury of Cyrus. The returnees willingly received this contribution from a Gentile king and his government in order to accomplish that which they proposed and needed to do. Construction of this second temple, therefore, was funded in part by the government. The taxes that came to the government in the region came from the people who were residents in Palestine. In an indirect way, therefore, the Samaritans had to help financially in building the temple. Older men ... wept: Some wept who were old enough to have seen the temple that Solomon built. They wept when they compared the temple that they were to build with the elaborate structure that Solomon built. Though there were sufficient funds to build a similar structure, they could by no means decorate the finished structure with the amount of silver and gold that Solomon used.
Chapter 4 OPPOSITION FROM ENEMIES 4:1-5 Enemies: Whenever there is a good cause, there are often those with questionable motives who will oppose the cause. The existing Samaritan race, as well as all other peoples who had been brought into Palestine after the initial deportation of the Assyrian captivity, assumed that the reestablishment of the Jews in the land would pose a threat to their own security. At least, they were not willing that their taxes to the state be used to rebuild the Jewish temple. For we seek your God: Their motives were not pure. Their response to the negative reply of Zerubbabel manifested that they were not sincere in what they asked. They did not seek the God of the Jews. They were not seeking to join the Jews in their quest to rebuild the temple and reinstitute worship of God according to the law. They were only seeking to bring the Jews' God into their polytheistic worship (See 2 Kg 17:24-41). Their desire to join the Jews in the reconstruction of the temple was only a ploy to bring the worship of Israel into conformity with the religious practices that were already going on in Palestine. By doing this, they were proposing that the Jews' work to rebuild the temple would pose no threat to the Medo-Persian Empire. However, it was apparent that the local people had not yet understood the change in policy of the Medo-Persian king, that captives were allowed to return to their homelands and rebuild their temples, even at the expense of the state. When the leaders of Israel refused the requests of the local people, the locals turned on the Jews in order to frustrate their work. Their motives, therefore, were revealed by the hostility they manifested to the Jews after their scheme to help them was rejected. The Jews' rejection of their help manifested that God's people had
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This first attempt to rebuild the walls of the city was in the early reign of Artaxerxes, around 465 B.C. They will not pay: In order to generate questions in the mind of Artaxerxes, those who opposed the Jews resorted to slander. They assumed that the Jews' motives were rebellion, and thus assumed that if the city walls were rebuilt they would stop paying their taxes. The evil speech of the Samaritans worked, for Artaxerxes terminated the work. 4:24 It was during this time that the prophet Haggai (Hg 1:1-5) encouraged Zerubbabel to finish the job of rebuilding the temple. It was completed in 516 B.C. When Darius succeeded Cyrus to the throne, he first had to establish his reign by putting down various threats, which efforts he explained in his Behistun Inscription. Once his reign was stabilized, he allowed the Jews to continue rebuilding the temple. It thus took the Jews about sixteen years to complete the rebuilding of the temple, counting the time they terminated the work because of opposition and the decree of Artaxerxes. However, in 520 B.C. their work to rebuild was resumed with the encouragement of both Haggai and Zechariah (4:24; 5:1,2; Hg 1:4-15). They then began rebuilding of the walls of the city. However, with this task they were opposed by Tattenai who was a local governor (5:3-5). It may have been that Tattenai assumed that if the walls of the city were completed, the Jews would rebel, terminate their payment of taxes, and subsequently, he would lose his job. Darius king of Persia: This was Darius I who was the king of the Medo-Persian Empire from 521 to 486 B.C. He memorialized his life with a great deal of information concerning his reign that he had written on the Behistun Inscription.
all the answers that were given to him. Decree was made by Cyrus: One of the great administrative aspects of the MedoPersian Empire was that it maintain respect for rule by law. If the decree of the former king was found, then Darius would respect the decree.
Chapter 6 AID FROM DARIUS 6:1-5 A search was made: The document was not found in the existing capital, but in Achmetha, the summer residence of the kings. Thus the search was thorough, for a search was made in every possible location where the document might be found. Expenses be paid for by the king's house: This was a common practice of the Persian kings. Cyrus repaired temples at Uruk and Ur. Cambyses, his successor, helped to repair the temple at Sais in Egypt. Dairus helped rebuild the temple of Amon. The support of the reconstruction of these and other temples was for the purpose of maintaining the loyalty of the people. The local people enjoyed the protection of the MedoPersian Empire, while at the same time they enjoyed their freedom of religion. 6:6-12 The discovery of the decree that was made by Cyrus motivated Darius to make his own decree. His decree immediately stopped the opposition. However, it went beyond this. Tattenai, and those associated with him, were commanded by the king to aid in the work of the Jews. The motives of Tattenai had thus been thwarted. Instead of hindering the progress of the Jews, he was commanded to help them accomplish their work. He was even commanded to use funds from the state treasury in order that the Jews complete the work of rebuilding the temple.
Chapter 5 TEMPLE REBUILDING RENEWED 5:1,2 Haggai ... Zechariah: Once they were discouraged, the Jews turned their focus from rebuilding the temple, to building their own lives (See Hg 1:9,10). While the temple lay in ruins, they focused on the prosperity of their own lives. But the fiery exhortations of Haggai and Zechariah had their desired effect. The people started once again to rebuild the house of God. 5:3-5 Tattenai: Opposition arose again against the building of the temple. This time it came from the governor, or satrap of the Syrian province that was under the control of the Persian king. Who has commanded you: It is questionable whether Tattenai was truly ignorant of Cyrus' decree that the building should take place, for it had been many years since the Jews had returned to the land. It was probable that his job may have been in danger if the Jews became autonomous from the Persian kingdom. He thus asked for the names of the leaders in order to incriminate them before the king. Nevertheless, regardless of the questioning of Tattenai, the Israelite leaders inspired the people to continue the reconstruction. 5:6-17 In order that he be the "eyes and ears" of Darius, Tattenai wrote the letter. The motive for writing the letter was questionable. However, in it Tattenai reassured Darius that he questioned the Jewish leadership in reference to the building project. He wanted to assert his authority, and thus reported
TEMPLE COMPLETED & DEDICATED 6:13-18 And they built and finished it: When the opposition ceased, and the state aided in paying for much of the building, the temple was completed within five years of the decree of Darius. Cyrus ... Darius ... Artaxerxes: The first returnees left Babylonia when Cyrus was king. The temple construction was completed under the reign of Darius. Credit is here given to Artaxerxes because it was during his reign, almost 60 years after the first returnees began the construction under Zerubbabel, that Ezra was given permission to take the sacred vessels of the temple from the temple in Babylon to the newly reconstructed temple of the Lord in Jerusalem (7:1-26). 12 male goats: A remnant from all twelve tribes of Israel returned to the land. This was a promise of God. The fact that a remnant of all twelve tribes returned is inferred by the offering of sacrifices for every tribe when the temple was finished (See 2:2,59,70; 3:1,11; 6:16; 7:7,28). Nowhere throughout these events, and the prophecies of Haggai and Zechariah, is there mention of a lost ten tribes of the northern kingdom of Israel. A remnant of all twelve tribes returned to Palestine in order to inaugurate altar worship and to wait for the coming of the Messiah. 6:19-22 The celebration of the Passover was to inaugurate the reconstructed temple, as well as to remind everyone of the coming of the Messiah in the future. In fact, they rebuilt the
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temple under the commandment of God in order to prepare for the future. When the initial Passover was kept by the Israelites the night before they left Egyptian captivity, the soon-to-be freed captives focused on the freedom of the future. Though there were remembrances of freedom in connection with the Passover throughout their history, one of the primary focuses for keeping the feast was to direct the minds of the people to future fulfillments of the promises of God. In the case of the observance of the Passover on this occasion, the Israelites rededicated themselves to the Lord in anticipation to that which was yet to come in the history of Israel. The knew little of the freedom that would come through the Son of God.
was assassinated. Artaxerxes then murdered his own brother Darius and defeated in battle his other brother, Hystaspes, who was satrap of Bactria. Artaxerxes stopped the work of rebuilding the walls because of the opposition to the Jews in Judah (4:7-23). However, in the following chapters it is recorded that he allowed Ezra to return from exile in order to spiritually lead the people. Nehemiah served as a cupbearer to Artaxerxes in Susa (Ne 1:1). In 444 B.C. Artaxerxes commissioned Nehemiah to be the governor of Judah (Ne 2:1-6; 5:14). He also gave Nehemiah permission to rebuild the walls of Jerusalem (Ne 6:15). Ezra: In order to reaffirm the ministry of Ezra to reestablish the Levitical ministry and priesthood, Ezra was identified by his genealogy to be a direct descendant of Aaron. Skilled in the law ... prepared his heart to seek the law ... to teach Israel: These statements concerning the character and ministry of Ezra describe one who was worthy to lead in teaching the word of God. Because he loved the word of God, as a scribe he thoroughly studied the law (2 Tm 2:15). He could thus teach the word of God because he knew what he was teaching. Only those who know the word of God are qualified to be teachers (Js 3:1). Those who do not know the word of God cannot be leaders among God's people simply because they do not know where God wants His people led. First month ... fifth month: This would have been a fourmonth journey. Came to Jerusalem: The accepted date for this second return of Jews to Palestine is 458/57 B.C. However, because this date is determined by the return being in the seventh year of the reign of Artaxerxes I, the date is often questioned. The reason is that there was another Artaxerxes who followed Artaxerxes I. If the return were in the seventh year of Artaxerxes II, then the return would have been in 398 B.C. However, this would make Ezra's arrival in Palestine after the return of Nehemiah in 444 B.C. For this reason, the date of 458/57 B.C. is to be preferred.
2nd Return Under Ezra (7:1 – 10:44) Outline: (1) Ezra assumes leadership (7:1-10), (2) Authorization of Artaxerxes (7:11-28), (3) Listing of the returnees (8:1-14), (4) Plans for travel (8:15-30), (5) Arrival in Jerusalem (8:31-36), (6) Ezra's shock over spiritual conditions (9:1-15), (7) Repentance and reformation (10:1-17), (8) Sin with foreign wives (10:18-44)
Chapter 7 EZRA ASSUMES LEADERSHIP There is an interlude of almost 60 years between the events of chapters 1-6 and the events that begin with chapter 7. It was during this period of time that the events of Esther took place in Babylon. Some have proposed that the ministry of Malachi also took place during this time. We must also keep in mind that the work of Ezra in leading Jews to Palestine was an exodus, not a return of captives. By adding the 60 years from the time of Zerubbabel's return to the 70 years of captivity after the Babylonian destruction of Jerusalem, the people to whom Ezra addressed his plea had been in their areas of residence over 100 years. Ezra was leading to Israel Jews who were born in captivity and had never been to Judah. It was only a place about which their fathers and grandfathers had reminisced. He was thus leading an exodus of families, not a return of first generation captives. And considering the Jews' deliverance from their captures that took place during the time of Esther, we would assume that all Jews had settled down in their new homeland of residence in Persian territory, including all the territories that were formerly of the Assyrian and Babylonian Empires. Ezra's exodus, therefore, was a formidable relocation of Jewish families who had to uproot from their fathers and mothers in order to move to Palestine. Many children had to say farewell to grandfathers and grandmothers they would probably never see again. We must also consider the fact that one served as a Levite when he was thirty years old. This would mean that the Levites who were called to go on the journey had families. They grew up in the land of Persia (formerly Assyria and Babylonia) and had known no other life. 7:1-10 Artaxerxes: Or, Longim-anus, the son of Xerxes I. The territory of the Persian Empire at this time was from Egypt and Asia Minor (Turkey) in the west to the regions bordering India in the east. According to the ancient historian, Diodorus Siculus, Artaxerxes came to power when Xerxes
AUTHORIZATION OF ARTAXERXES 7:11-28 The nature of the decree reflects the state authority that was given into the hands of Ezra, even to the execution of the death penalty. Ezra had the authority to initiate the return, assume control of the civil status of the land, and then use state funds to accomplish his mission to rebuild the walls of the city. In order that the religious leaders be encouraged in their ministry, they were exempt from paying state taxes. Artaxerxes realized that a stable society came as a result of the work of spiritual leaders in the society. In this case, Ezra evidently did his groundwork by teaching Artaxerxes the law of God. The king thus realized the importance of the principles of God in the spiritual development of a nation. For this reason, he and other Persian kings promoted the rebuilding of the religious center of Jewish faith and the education of the people in the law of God.
Chapter 8 LISTING OF THE RETURNEES 8:1-14 In this list of names only the fathers of the families are given. There were about 1,500 men of the returning group, who with their families, could have composed a group of more
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Chapter 9 EZRA'S SHOCK OVER SPIRITUAL CONDITIONS 9:1-4 According to their abominations: It could have been that there was no copy of the law in the hands of the people who resided in Judah. At least from their listening to the reading of the law they were convicted in their hearts about the loss of the identity of Israel through intermarriage with Gentiles. It was Ezra's work to teach the people the law of God. In their ignorance of the law, they had digressed to the abominations of the remnant of Canaanites who resided in the land. In marrying foreign women, they compromised the work of God through the nation of Israel to fulfill the promises to Abraham (See Gn 12:1-3). Holy Seed: Because the resident Jews had married the Gentiles of the land, they had compromised their faith and endangered the work of God. They were falling back into a moral state their forefathers were in when God sent them into captivity. It was now a time for stringent obedience to the law of God. The life of Solomon illustrated the influence an unbelieving spouse can have on a believer. Because he had married idolatrous wives, Solomon began a history of idolatry in Israel that resulted in the captivity of the Israelite race. Ezra saw this happening again among the Jews who had returned almost 60 years before his arrival. They were marrying those of other races, and thus were being influenced by other beliefs. But more important, their intermarriage with other races was bringing to an end the Israelite nation through whom God had promised that He would bring the Redeemer into the world. I pulled out the hair of my head: This was a custom to show great grief. When great leaders see disobedience to the law of God, they are grieved in their hearts. Too often spiritual leaders become desensitized to the morally degenerate state of man, and thus are not stirred in their spirit to preach against sin. 9:5-15 In his humble prayer, Ezra confessed for his people that they had fallen into the state of sin that initially took them into the captivity of the Assyrians and Babylonians many years before. But for a brief time God was gracious, and thus allowed them to return to the land of promise. A remnant had escaped their captivity and established themselves in the land. God thus showed mercy in order that the altar and temple be rebuilt in order to reestablish the altar sacrifices. Ezra realized that the grace that God had extended to them was undeserved. His fear was that their present sin of intermarriage with the inhabitants of the land would again be their end, for they were testing God's grace. Ezra thus concluded his prayer with a request that in their sins, they stood before God needing once again the mercy of God. However, in order that mercy be extended, they needed to take action to rectify the problem.
than 5,000. In the giving of names in lists as this, we must keep in mind that common names are repeated in the listings. Common names as David, Daniel, Jonathan, Joab and Zechariah, therefore, do not refer to the same person in different lists. These and other names were common Jewish names that referred to different people, depending on the time when they lived.
PLANS FOR TRAVEL 8:15-20 We would assume that the reason there was little response to Ezra's call was in the fact that the Levites were established with their families in the Persian Empire. None had ever been to Judah. They thus did not feel a need to respond to the call to assume the responsibilities of their ministry as Levites in a "foreign" land called Judah. However, Ezra immediately made another appeal. As a result, many Levites, with those of the Nethinims (temple servants), did join the exodus that would begin at the River Ahava. In doing this they were taking their families from a settled life in Persian territory to a new life in Judah, a place to which most of them had never been before. Many of their fathers and grandparents who had been taken into captivity had now died. This exodus of Ezra that took place over 100 years after the captivity would be composed of those who knew only the life in which they had grown up as children in the Babylonian, and now the Persian Empire. These Levites were the sons of those who had been taken into captivity, and thus on this return, they were journeying into unknown lands. It was an exodus from their Persian homeland, not a return to a place from which they had been taken personally as captives. We would assume, therefore, that they and their wives would be somewhat apprehensive about answering Ezra's call to uproot and take their families to Judah, a place to which they had never been before. 8:21-30 I proclaimed a fast: Those who spiritually lead people into great events lead first in focusing the minds of the people on the spiritual (See comments At 13:1-3). I was ashamed: We would assume that because he had the approval of the government of Persia that a military escort would have been sent with the exodus party. But Ezra did not request such, knowing that he had to prove to the king that God was truly with them. The fact that they made it safely to the land without being ambushed by thieves proved that God did protect them. The point was proved that God is with those who seek to do good to His glory. His hand is against those who seek to do evil. The wicked will reap what they sow.
ARRIVAL IN JERUSALEM 8:31-36 Their journey was approximately 1,500 kilometers (900 miles) from Babylon to Jerusalem. They left in the first month and arrived in Jerusalem the first of the fifth month, about a four-month journey (7:9). When the group arrived in Jerusalem, they rested for three days, and then measured over to those who kept the treasury of the temple the articles of silver and gold that they brought from Babylon. They showed great accountability for the contributions, doing everything with the witness of several people. According to the custom of the day, everything was recorded in writing.
Chapter 10 REPENTANCE & REFORMATION 10:1-4 Ezra's repentant behavior and prayer for the people had its intended impact on those who were sincere. There is hope in Israel: The hope was that there were yet in Israel those who respected the law of God. The proof of their respect for the law was in the fact that the people themselves, through Shechaniah their spokesman, suggested that a cov-
262 Nehemiah Dickson Teacher's Bible Commentary
religious leaders had married those who would turn their focus away from the true God of Israel. Their intermarriage would assimilate Israel into the nations, and thus cause the Israelite race to vanish among the people of the world. Regardless of what had happened, there was great repentance in Israel concerning this matter. We must understand that the context here centered around the preservation of the Israelite race. It was God's purpose to preserve a remnant of Israel for the coming of the Messiah in fulfillment of all the seedline promises that were made throughout the history of Israel. If Israel did not exist when the time was fulfilled to bring forth the Messiah, then no one would believe that the promises had been fulfilled that were initially made to Abraham in Genesis 12:1-3. If only a mixed race existed in the first century when the promises were fulfilled, then the fulfillment of the promises would not credit God to be faithful to His promises. Though the measures that were taken at this time in the history of Israel seem extreme to us, we must understand that the people to whom Ezra preached realized that the Israelite race had to be preserved in its purity in order for God to fulfill His promises. In order to understand the response of the people to Ezra's preaching of the law on this matter, one must understand the reason why God gave the law on marriage in the first place. The reason for the law that the Israelites were not to marry Gentiles was that an Israelite remnant of society had to be preserved through whom God would bring the Messiah into the world. The law was given for the preservation of a pure Israelite race in order to fulfill the promises made to Abraham. The promises could not be identified as fulfilled if no Israelite people existed through whom the Messiah could be born into the world. But when the people did put away their foreign wives, with their children, we must not assume that they consigned them to destitution. They had broken the law concerning intermarriage with Gentiles, but to break another law in reference to benevolence to others would have resulted in another sin if they did not provide for those they put away. We would thus understand the "putting away" only to the extent of not living with the foreign wives. We would not assume that they consigned them to destitution because they were put away. By putting away foreign wives, the returned Jews were thus making a commitment to God to restore the Israel of God. In restoring the Israel of God, they maintained their identity as the seed of Abraham through whom all families of the earth would be blessed by the fulfillment of God's promise of the Redeemer. If no remnant returned to identify the existence of Israel, then God's promises would be questioned.
enant be made with God to put away their foreign wives. The extreme measures that were taken underscored the sincerity of the people to do that which was right. The returning remnant was all that was left to preserve a segment of society, the Israelites, in order to bring forth the fulfillment of the seedline promise that was made to Abraham (Gn 12:1-3). Thus the extreme measures by which the sincere Jews went must be understood in the context of their understanding concerning the responsibility of the remnant of God. The remnant had to remain racially pure in order to be identified as the people through whom God fulfilled His promises to the fathers. If Israel did not exist at the time of the coming of the Messiah, then no one could identify that the promises to the seed of Abraham had been fulfilled, for no one could identify the seed of Abraham. 10:5-17 Though opposed by only four people (vs 15), the people proceeded to carry out the plan to put away their foreign wives. The plan was by the people through the advice of Ezra, and the execution of the plan was also by the people. Ezra did not dominate them through any cult leadership. Everyone voluntarily assembled in Jerusalem within three days. What is inspiring about what happened on this occasion was that Ezra simply delivered the law of God to the people. It was the people who took action. Ezra was only the messenger of God who mourned over the sin of the people because they had violated the law of God. He then preached about the violation of the law that caused his mourning. Possessions ... forfeited ... separated from the assembly: One did not have to conform to the decision of the people to put away his foreign wife. If he did not, however, then he had no part in the remnant of true Israel. He was to be excommunicated from the assembly of true Israelites. Those who did not put away their wives, therefore, gained the resentment of the Jews, which resentment lasted even to the days of Jesus, when the Jews had no dealings with the Samaritans (See Jn 4:9). As you have said: Ezra only taught what the law of God said. The law did not originate from him, but from God. This statement, therefore, must be understood only in the sense that Ezra was the messenger who delivered the law of God to the people. However, not everyone conformed to the measures that were set forth in this context. Nehemiah also had to deal with the matter of marriage to foreign women (Ne 13:23-31).
SIN WITH FOREIGN WIVES 10:18-44 Even those of the priesthood had married foreign wives. The Levites, singers, gatekeepers, and many of the
Nehemiah
WRITER
For this reason, we would discount the fact that some have assumed that Ezra wrote the book. The name Nehemiah means "the Lord comforts." He was the son of Hacaliah of Judah, and held the promi-
Because much of this book is written in the first person, we assume that Nehemiah wrote the book. The composition and literary style of writing reflects one who was not as polished in writing as a scribe as Ezra.
263 Nehemiah 1 Dickson Teacher's Bible Commentary
nent position as a cupbearer for the king of the MedoPersian Empire. He was later appointed by Artaxerxes I to be the governor of Judah. As a leader, Nehemiah told the people what they did not want to know. He led them to a place where they received great resistence. He was able to do this be-
cause of his passion for the law of God, and his desire to preserve the posterity of Israel according to the law. Contemporary prophets with Nehemiah would be Ezra and Malachi. We would also assume that both Haggai and Zephaniah overlapped with the prophetic ministry of Nehemiah.
DATE
in Palestine whose grandparents and parents participated in the initial return. This also means that Nehemiah was possibly born in Babylon. It is probable that he had never been to Palestine, and thus as a leader of the Jews, was himself leading them into areas where he had never been before. It is also evident that Nehemiah, as a Jew in Medo-Persian territory away from Palestine, maintained his convictions as an Israelite. It was his passion that led him to Judea. That passion was instilled in him by his parents who reared him in captivity. It is with the same passion that evangelists today go into all the world.
The book was possibly written after Nehemiah served as governor of Judah, and thus sometime after 430 B.C. According to the date of events that are recorded in the book, there are about thirteen years between the close of the events of Ezra and the opening of the events of Nehemiah (See 1:1; 2:1; Er 7:8; 10:9,17). What is important to remember concerning the circumstances that existed in Judah at the time of the arrival of Nehemiah was that his work as a governor took place about one hundred years after the initial return of the captives in 536 B.C. There would thus be a second generation of Jewish residents
DATE
Both Ezra and Nehemiah were originally two separate books. However, sometime before A.D. 100 they were composed as one book in Hebrew manuscripts. Origen
(A.D. 185-253) was the first known writer to separate the two books (See intro. to Er). Both books together cover about 90 years of history.
and subsequently leads another group of returnees. Since the initial return by Zerubbabel, Ezra had led a group back in 457 B.C. It it more likely that Nehemiah was born in exile, but was still sincere about his Jewish heritage and faith. Great distress and reproach: The residents of Judah were suffering the persecution of the Samaritans of the land. They were marginalized in every way because they were a conquered people from both the Assyrians and Babylonians many years before. Wall ... broken down: The first returnees under the leadership of Zerubbabel, and the second under Ezra, repaired the temple. But because of discouragement, they terminated reconstruction of the walls of Jerusalem (See Er 4:7-23). The existence of a temple manifested the religious identity of a people in those days. And thus, when the temple was completed, the initial returnees assumed that their identity as a religious group of the world had been restored. 1:4-11 I sat down and wept: Herein is revealed the passion of Nehemiah for his homeland, though it is possible that he had never been there before. He mourned, fasted, confessed and prayed for many days. Fasted: Those who are passionate for the work of God will fast. Their fasting is an indication of the sincerity of their prayers (See comments At 13:1-3). Who keeps Your covenant: It was not that God broke the covenant. It was the people with whom God made the covenant who broke the conditions for maintaining the covenant. Not kept the commandments: When God establishes a covenant with men, men must keep the conditions of the covenant in order to receive the promises of the covenant. Every covenant that God establishes with man involves obedience on the part of man. Those conditions of obedience are established by God,
Rebuilding The Wall
(1:1 – 6:19) Outline: (1) Commission of Nehemiah (1:1 – 2:8), (2) Plans for building (2:9-20), (3) Completion of the work (3:1 – 6:19)
Chapter 1 COMMISSION OF NEHEMIAH 1:1-3 Words of Nehemiah: The information that is in this context could possibly have been taken from the memoirs of Nehemiah and transcribed here by another writer. For this reason, it is difficult to establish an exact date for the writing of the book. Twentieth year: This was the twentieth year of the reign of Artaxerxes I (444 B.C.). Ezra arrived in Jerusalem in the seventh year of Artaxerxes' reign, which was 457 B.C. (Er 7:8). Though it seems that both Ezra and Nehemiah were in Jerusalem for some time together (8:9; 12:36), there is some evidence that Nehemiah actually went to Jerusalem before Ezra. Some Bible students believe that Ezra actually began his ministry much later, during the seventh year of the reign of Artaxerxes II, which would be 398 B.C. Shushan: Or, Susa. This was the winter capital of the Medo-Persian Empire. Hanani ... came: A delegation of men came from Judah who approached Nehemiah. It could be that Hanani was a brother of Nehemiah. If this is true, then we cannot discount the possibility that Nehemiah was actually born in Judah, and later migrated to the Persian capital. Left from the captivity: These would be those who were left in the land of Palestine by Nebuchadnezzar after the destruction of Jerusalem in 586 B.C. We must also keep in mind that the first returnees of about 50,000 left for Judah 92 years before Nehemiah encounters this delegation from Judah,
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not man. But if you turn to Me: If they broke the covenant, God had said that they would be scattered among the nations. This had taken place in the history of Israel since the time before the Assyrian captivity in 722/21 B.C. But God also promised that if they repented in the land of their captors, He would bring them again into their land of promise. An initial group of returnees had reaped the benefit of returning under the reign of Cyrus in 536 B.C., and a second group in 457 B.C. At this time Nehemiah sought to do the same. From the time he heard the news of the conditions in Judah, to the time of his departure, three to four months had transpired. Make Your servant prosper: Nehemiah uttered the prayer and endured the fasting. But he also stood up and took the challenge. He prayed and took action. Fasting and praying lays a burden on the heart of the one who fasts and prays with intensity. Passionate fasting and prayer always ends with action in the life of the one who is sincere about the work of God (See At 13:13). Cupbearer: Nehemiah introduced himself as one who was in a prominent position in the king's court in Persia. As a cupbearer to the king, it was his responsibility to drink some of the king's wine before the king partook in order to see if it was poisoned. Some cupbearers also had official status in that they functioned as representatives for the king. In the case of Nehemiah, he was appointed as a governor to represent the Persian king in Judah.
a furlough for 12 years. Governors beyond the River: These were the Persian-appointed governors who served in the western territories of the Empire. On his way to Judah, Nehemiah would pass through the jurisdiction of several governors of the Persian Empire. He thus sought letters of authority that would allow him to pass unhindered and unquestioned. He did not want anyone to know what his mission was in reference to rebuilding the walls of Jerusalem. The permission to rebuild the walls that was given to Nehemiah was a reversal of the Persian king's decree that was made during the time of Ezra (Er 4:21). In the former decree to stop the building of the walls, Artaxerxes had stated that the building should be stopped until another decree was made by him. Nehemiah's authorization, therefore, was the other decree, which decree gave Nehemiah authority to build the walls. What is significant is the fact that Artaxerxes had great confidence in Nehemiah, that he was not going to lead a rebellion against the Medo-Persian Empire. The good hand of my God upon me: Nehemiah gave all credit for his success to God who was working through him.
PLANS FOR BUILDING 2:9,10 Sanballat ... Tobiah: Sanballat was the governor of Samaria at the time Nehemiah was in Judah. His name is mentioned in a papyrus letter that was written from Elephantine in Egypt. The Tobiah family was a very influential family in the Palestine area during the time of Nehemiah. Unto the 2nd century, they maintained their influence throughout the region. Tobiah was evidently a wealthy landowner and aristocrat of the time, and thus had great influence throughout the region. The third individual that opposed Nehemiah's work was Geshem, a prominent Arab leader (vs 19; 6:1,2,6). Sanballat and Tobiah represented the Samaritans and Geshem represented the Arabs. These two cultures of people were against anything that would advance the cause of the Jews. Geshem too was a very influential person in the region, and thus put his influence behind Sanballat and Tobiah to squash anything that the Jews attempted. The names of these three people are mentioned on several archaeological artifacts, including the writings of the Jewish historian, Josephus. Captains of the army and horsemen: Ezra had previously refused government protection on his exodus movement several years before (Er 8:22). But Nehemiah had special letters of authority from the government of Persia. He was not carrying with him a great amount of silver and gold as was Ezra. Ezra took all the articles of the temple back with him on his journey. It grieved them exceedingly: The Bible historian must keep in mind that the events of Esther's deliverance as the queen of the Persian Empire took place before the historical events of Nehemiah. In that deliverance the Jews throughout the Persian Empire were given authority by the Persian king to defend themselves against any who would seek to commit genocide against them (Et 8,9). The result was that the enemies of the Jews throughout the Medo-Persian Empire were overcome by the Jews. It seems that by the time of Nehemiah's arrival in Palestine, the local people were still suffering from their humiliation that resulted from the Jews' defending themselves against their enemies throughout the Empire (See comments of Et).
Chapter 2 2:1-8 Nisan: This was the first month of the Jewish year. This is the Aramaic name for the Hebrew name, Abib. This would be March/April. I had not been sad before: When one was before the king he was always to show a spirit of cheer and joy. But on this occasion, Nehemiah could not present himself in his usual joyful demeanor because of the lengthy mourning, fasting and praying he had experienced for Jerusalem. I took up the wine: Some have suggested that there were several cupbearers who served before the king in different shifts. At the time he first heard the news from Judah, it was not Nehemiah's shift to serve before the king. When his shift came, it was too soon after his mourning, fasting and praying to present himself in the proper manner. This would answer the reason why the king was not informed concerning Nehemiah's passion for Jerusalem for three to four months after Nehemiah encountered the delegation from Jerusalem. Send me: Most seek for others to send on a mission for God, but Nehemiah stands forth as the one to be sent. Though he initially feared when the king discovered his sadness in his presence, the king's favor, with the presence of the queen, motivated Nehemiah to seek the support of the king in reference to changing the conditions of Jerusalem. And thus, as the Lord stirred the spirit of Cyrus to allow the first exiles to return (Er 1:1), so it could have been that the Lord did the same with Artaxerxes I in answer to the prayer of Nehemiah. I gave him a time: Nehemiah's first term in Judah was 12 years (5:14), after which he returned to Artaxerxes, and then went back to Judah (13:6,7). The first mission trip was not short. He left his family, friends and homeland in Shushan in order to go on an extended mission to Judea. He did not have
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2:11-16 I did not tell anyone: Nehemiah was aware of the hostility of the local residents against any ambitions of the Jews. He thus kept his initial plans secret until he had made a plan for rebuilding. The rulers did not know: Those who eventually resisted the efforts of Nehemiah were actually influential rulers in the region. Though Nehemiah was working under the authority of the Persian king, the local rulers of the Empire were working against him. These local rulers had exerted so much pressure on the local Jews who originated from the returnees who had come to Judah 90 years before Nehemiah, and those who came with Ezra, that they were discouraged. They had since terminated any rebuilding efforts of the city of Jerusalem. They had the desire, but lacked the leadership that would lead them against the official rulers of the region. With the coming of Nehemiah, however, a new leadership had arrived with the authority of the Persian king. Nehemiah was an astringent leader, and thus the type of leader that was needed for the times. 2:17-20 The hand of my God that was good upon me: In order for God's leaders to be strong leaders, they must firmly and passionately believe that God is working in their lives. Nehemiah had seen no miracles, nor seen any visions. He had not experienced the presence of any angels. Nevertheless, he had the great faith that was needed to do a work for God that was against the powers that existed in Palestine at the time of his arrival (See comments Rm 8:28-37). Let us rise up and build: The presence of leadership that radiated from him moved the people. The people rose up at the exhortation of Nehemiah and began to build. They did so because of their desire to work for God. The faith of Nehemiah was the spark of encouragement that they needed to begin the work. Mocked us to scorn: The opposition to the work of God first came by mocking. Through mocking, the enemies of God seek to embarrass those who are doing the work. Mocking of one's work, therefore, is often evidence that one is doing the right thing. If one is not confident that his work is of God, then mocking will quickly cause one to terminate his efforts. The God of heaven, He will prosper us: The answer to mocking is to be reassured that God is working for one to complete his task. Nehemiah's confidence to do the work of God resulted from his knowledge of the will of God for Israel. You have no heritage or right or memorial in Jerusalem: As in Ezra's refusal to allow Gentiles to participate in that which was assigned only to the Israelites (Er 4:2), so Nehemiah here reaffirms that what he and the Jews were doing was for Israel, not the Gentiles. His focus was to preserve the heritage of Israel for the coming of the Messiah. No Gentile who was not a proselyte could help preserve this Israelite heritage.
project, but in their designated areas of work. In their assigned locations of the wall to repair, they were to begin with that section of the wall that was nearest their house (See vss 10,23,28-30). Their impetus for repairing the wall, therefore, began by each family assuming their responsibility to secure their own houses by building that portion of the wall that was nearest their home. In this chapter, those who are mentioned are identified as those who were loyal to the project. In the years to come, the families who descended from these initial builders would know that their fathers had been loyal to the project of rebuilding the walls. It was possibly the objective of the Holy Spirit in mentioning these names, to inform the descendants and all Jews of the dedicated work of those who were loyal to the rebuilding project. But their nobles did not put their shoulders to the work: The repairs were led by Nehemiah, the priests and the people. However, those who felt themselves too good to be involved in manual labor refrained from the work. The nobles had thus set themselves aside, and thus disqualified themselves before God because they did not do the work. The mention of the inaction of the nobles verifies the truth that God seeks those who will put their hands to the work and work in cooperation with all who are laboring for His glory. Official seat of the governor: Since Nehemiah was now governor of Judah, the repairs took place under the authority of the Persian king. Nehemiah the son of Azbuk: This was not Nehemiah the governor, whose actions are revealed in this book. Ruler of half the district of Jerusalem: Jerusalem proper was divided into different areas over which specific rulers were assigned authority (See vss 9,12,15-18). Gate: Very little remains today of the walls that were rebuilt in Jerusalem by Nehemiah's fellow workers. Small portions of a wall have been discovered west of the present temple area that possibly date back to the time of Hezekiah (2 Ch 32:5). The construction of the temple by Herod the Great prior to the coming of Jesus was a reconstruction of much of the site where Nehemiah reconstructed the wall. By the time of Herod, the city had far outgrown the geographical size of the city that existed at the time of Nehemiah.
Chapter 4 4:1-3 Sanballat ... was furious and very angry: Sanballat surely saw the efforts of the Jews as an attack against his authority, and possibly his economic status. It at least stirred up his prejudice against the Jews. His statements in verse 2 indicate that he had little regard for the Jews. He was suspicious of anything they did that would suggest a rebellion. He had little regard for their beliefs, and thus could not understand their dedication for preserving the heritage of Israel. At this time in the rebuilding project, it seems that he was about to muster the army of Samaria in order to join his mockery of the Jews. At least he was using the army as a threat to the Jews. 4:4,5 Give them up for plunder: The interjection of Nehemiah's imprecatory prayer is a plea to God for relief from opposition. As many of the imprecatory Psalms, the judgment of God is called upon by the one uttering the prayer. In this case, Nehemiah calls on God to bring down judgment immediately on those who mocked and discouraged his work.
Chapter 3 COMPLETION OF THE WORK 3:1-32 The priests: The spiritual leaders led in the work of rebuilding. They were not the type of spiritual leaders who refused to get their hands dirty. What is significant about the building of the wall was the organization by which it was carried out, and the fact that everyone had a specific section of the wall he was to repair. They all worked on the same
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4:6-9 The people had a mind to work: The people's answer to the mockery of Sanballat and his friends was to continue to work. If one is focused on the work of God, his mind is kept off the slanderous words of those who would mock him in God's work. All of them conspired together: Since mockery did not stop the work of the Jews, then their enemies escalated their attack by conspiring against them. We made our prayer to our God: This is the answer to both mockery and conspiracy. Since the people had a mind to work, they would not be detoured from the objective that Nehemiah had set before them. He knew how to organize the people for work, and he knew how to agonize under the threat of opposition. Such personal characteristics make for a great leader. 4:10-12 There was talk among the enemies of an outright attack against the Jews. Though carrying out such an attack would have been contrary to the decree of the king of Persia, they at least made a plan to attack. But when such a plan became known to the Jews, the Jews did not deter from the work. 4:13,14 Regardless of knowing that the good hand of God was for him, Nehemiah took every precaution against the possibility of an attack from the army of Samaria. Our faith, therefore, must not move us to do foolish things. And in this case, not making plans for defense would have been foolish. Faith does not discount wisdom. Do not be afraid of them: But some were afraid, thus necessitating the exhortation of Nehemiah to be courageous. Nehemiah's leadership was characterized by prayer, being watchful for the work of Satan, encouragement of those who were engaged in the work, and taking up arms for defense. We would assume that the king of Persia saw all these leadership characteristics in Nehemiah before he commissioned him to go to Judah. 4:15-23 Nehemiah's defensive organization was skillfully carried out. Families were to protect one another. Work was to continue, but the workers were to arm themselves. The best way to divert conflict is a show of strength. Nehemiah did not want the enemies of Israel to think that they were unprepared to defend themselves by use of swords and spears. Nehemiah ordered the Jews of the surrounding regions to come to Jerusalem in order to defend the workers. The work was so intense that the workers labored and slept in their clothes. They were constantly ready for work or defense. The atmosphere was thus tense, for they worked under the threat of attack. What they did in reference to accomplish their task explains the mind to work that they had. God accomplishes great things through those who are determined to work for His causes. But He can do little through those who are easily discouraged.
were using a time of distress as an opportunity to exploit their fellow Jews. This practice did not stop at this time in history. The culture of the rich Sadducean Jews originated sometime in the years after Nehemiah and was present at the time of the ministry of Jesus (See intro. to Js.) 5:6-13 Exacting usury: Or, interest. They were charging interest on loans from fellow Jews, which thing was contrary to the law (Ex 22:25; Dt 23:19,20). Being a person who was leading the people in difficult times, the natural reaction of Nehemiah against such greed would be anger. Consulted with myself: Before he let it be known what he thought, Nehemiah carefully thought over the matter. In his discretion, he knew that a stern rebuke was needed in order to correct the injustice. He thus thought about what and how he would say that which needed to be said. He reminded the nobles and wealthier Jews that he had not exacted pay from them as the official governor of the land. He had a right to require taxes from them as a representative of the king of Persia, but he did not demand their money. This very day: Nehemiah did not give them time for cancelling the debts. He demanded that all such debts be cancelled immediately. This they did since they had no answer to his argument that he had not assumed his right to exact payment from them as the governor of Judah. Hundredth part: They were not only to restore their lands and houses, but also the one percent monthly interest that they had charged. We will restore: We would assume that if they did not restore what they had loaned to their fellow Jews, then Nehemiah would exact tax from them for what they owed him. Shook out the front of my garment: This was a symbolic gesture to manifest disgust and repudiation (Compare 1 Kg 22:11; Jr 27:2; 28:10; Mt 10:14; At 13:51; 18:6). 5:14-19 Not eaten the bread of the governor: Everyone knew that Nehemiah had not taken that which he deserved as the appointed governor of Judah. The supplying of his own needs was an example to the rest that they should not take advantage of others for the sake of gain (See comments At 20:33-35).
Chapter 6 6:1-3 Come, let us meet together: Though in this case they thought to do harm to Nehemiah, one would do well to review the exhortation that Paul gave to Titus concerning meetings with those who have evil motives (See comments Ti 3:9-11). In this case, the mocking did not stop the Jews' work on the wall. Conspiracy did not stop the work. The threat of a military attack did not stop the work. So Sanballat and Geshem moved to take out the leader, that is, Nehemiah. When there are meetings called by those who oppose the work of God, the first thing God's leaders must determine is if the meeting is for edification or destruction. If it is known that those who call the meeting oppose the work of God, then God's leaders should not show up at the meeting. Such meetings, as Paul wrote to Titus, encourage confrontation and division over matters of no consequence. They intimidate the righteous to conform to the wishes of the disgruntled. Such meetings should never be called in the first place. The fact that such meetings are called by those who oppose the work of God should alert the
Chapter 5 5:1-5 The social problem that Nehemiah encountered was that the wealthier Jews were taking advantage of their fellow Jews. There was a famine in the land, and subsequently some of the Jews had put themselves in debt in order to pay their taxes. Some had to give themselves as servants to their fellow Jews because they had borrowed from them in order to pay their taxes. Because of their greed, the wealthier Jews
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6:10-14 Shemaiah ... a secret informer: It was possible that Shemaiah wanted Nehemiah to go into the inner chambers of the temple where only the priests were allowed to go (Nm 18:7). If Nehemiah went into this part of the temple, accusation could be made against him (See 2 Ch 26:16-23). A leader who is the head of state, but also seeks to be the religious leader of the people, is setting himself up to be a god of the people. If Nehemiah acted on the advice of Shemaiah, there would have been just accusation against him. Should such a man as I flee: Those who would be leaders of God's people must understand that there is a cross to bear, and a death they must possibly face (See comments Lk 14:25-35; Rv 2:10). If they are not willing to bear their cross, then they are not men such as Nehemiah (Compare Mk 10:35-39). And few there are who are of such a nature. There are many who want to be leaders, but few who are willing to carry the burden of persecution (See comments At 14:22). Tobiah and Sanballat had hired him: The word of hirelings must always be questioned. When in times of distress and famine, as the times were when these events occurred, the motives of hirelings are usually to preserve their means of support. Nehemiah recognized that the motives of Shemaiah were unrighteous because he was seeking to secure his support by luring him into doing that which was contrary to the law of God. The rest of the prophets: It seems that there were several preachers on the payroll of men like Tobiah and Sanballat. They too were seeking to stop the work of God. However, Nehemiah was a leader who was willing and able to stand alone against the majority. When one understands his destiny from God, then the opposition of the majority should have no bearing on his work. 6:15-19 Regardless of all the opposition, Nehemiah and those faithful people who were working with him, accomplished their goal. Enemies ... were very disheartened: They were disheartened because they knew that under great opposition the Jews had accomplished the work. And if they were so determined to complete the work of rebuilding the walls under such opposition, then there was no way that they were going away. The Jews were there to stay, and the completion of the walls of Jerusalem was a statement to all the nations that they were there to stay. It is possible that the nations knew that if the Jews stayed, they would threaten their economic status in the area, for the Jews were very effective in their productivity. Under the direction of Nehemiah they had sorted out the problem of charging interest from one another. Now they would again work as a united group in order to become economically strong in the region. Tobiah sent letters: Though the walls were completed, the threats continued. God's workers must always be vigilant in reference to those who oppose the work of God. Later, Tobiah, in the absence of Nehemiah, was allowed to take up residence in the temple area (13:4-7).
righteous that evil men have unrighteous motives for having such meetings. I am doing a great work so that I cannot come down: This is the reply of a righteous leader to those religious leaders who have evil motives for conducting destructive meetings. One should be so involved in the work of God that he does not have time for meetings that involve those who are either jealous or have religious politics at heart. The fact that one refuses to participate in destructive meetings is not to say that he is divisive. It simply reveals that the righteous worker has enough sense to determine what is a destructive meeting, and thus stays involved in the work and away from those who seek to do him harm. Every meeting that Christians have should be for exhortation and encouragement (See comments 1 Co 14; Hb 10:24,25). 6:4-9 They sent to me four times: Satan will be persistent in organizing an occasion for destruction. Those with political motives will not take no for an answer, and thus will be persistent in trying to engage the righteous in meetings wherein they can intimidate those who are involved in the work of God. Open letter: Letters are usually drawn up by those who seek to promote their evil agendas. In this case, the letter was to intimidate Nehemiah. But God's leaders will not be intimidated by the actions of wicked men. Their wickedness is manifested in their desires to have harmful meetings and in writing letters that slander the righteous. It is reported: In order to intimidate Nehemiah, Sanballat and his cohorts resorted to slander. Slander is speaking evil of another with the intent of destroying the reputation of another (See comments 3 Jn 9,10). You are inventing them: Nehemiah's reply to Sanballat was direct. He essentially called him a slanderous liar. Now it will be reported to the king: The threat of Sanballat was to send the slanderous letter to the king of Persia. It is a common practice of those who are political in their motives to slander the righteous before either the public or kings in order to intimidate the righteous to conform to their desires. They will publicly report that they sought a meeting, but the ones to whom they sought to do harm refused to meet with them. They unknowingly reveal their arrogance by publicly proclaiming that all with whom they disagree should meet with them for the sake of unity. And in their meetings, they argue with the righteous that they conform to their desires for the sake of unity. But when one is intimidated to conform to the desires of those with whom he may disagree concerning the work of God in the area of opinion, then the righteous sin. As in the case of Nehemiah and the Jews, they were doing the work of God. They would not be intimidated into terminating their work in order to have unity with those whose motives were political. Trying to make us afraid: Or, they were trying to intimidate them into stopping their work. But the confidence of Nehemiah prevailed. He knew that he had the sanction of the king of Persia, and thus Sanballat's letter to the king would avail nothing. Nehemiah personally knew the king, for he was the king's cupbearer, and the king knew him. When one knows that he is working for King Jesus, no unrighteous person who poses to be a believer should be able to intimidate those who know their King (See comments 2 Tm 1:12; 2:19).
Reforms And Resistance
(7:1 – 13:31) Outline: (1) Reorganization (7:1-73), (2) Restoration (8:1 – 10:39), (3) Repopulation (11:1 – 12:26), (4) Rededication (12:27-43), (5) Reforms (12:44 – 13:31)
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Chapter 7 REORGANIZATION 7:1-3 Hanani: This brother of Nehemiah, who had first reported concerning the conditions of Jerusalem (1:2,3), and subsequently returned with Nehemiah, was put in charge of the city. A faithful man: When men are faithful, they can be used by God for great things. Because of their faithfulness, people assume that they are trustworthy (1 Tm 1:12). People will follow trustworthy leaders, for they know that the leader will be there when he is needed. 7:4-73 The people in it were few: From the time of the destruction of Jerusalem by Nebuchadnezzar in 586 B.C., to the time of Nehemiah, the city of Jerusalem had been depopulated. The approximately fifty thousand returnees who came with Zerubbabel on the first return in 536 B.C. settled primarily in the rural areas of Palestine. The few thousand who came with Ezra in 457 B.C. settled in Jerusalem and the immediate area. Because of the small population in the city, special measures were taken in order to make those in the city safe. Thus the gates were closed at night, and not opened until everyone was up and alert in the morning. Might be registered by genealogy: Nehemiah planned to repopulate the city. However, in order to do this, he first wanted to make sure that those who lived in the city were true Jews. Again, he gave credit to God for his plans. With everything, Nehemiah gave credit to God who had put it in his heart to accomplish any task in reference to the reestablishment of Israel in Palestine. We assume, therefore, that he thoroughly realized the purpose for the repopulation of the land and the reestablishment of the Israelite nation. In order for the promises concerning the Messiah to be recognized as fulfilled through Israel, Israel had to exist as a nation when the Messiah came. And in order for Israel to exist as a nation, both Ezra and Nehemiah were very strict concerning the racial purity of the Jews. Register of the genealogy: Except for minor variations, this registration of returnees is the same as that which is given in Ezra 2. It is a registration of those who came to the land under the leadership of Zerubbabel approximately 92 years before Nehemiah. Some have suggested that the variations in the lists may be that the Ezra 2 list was the original list that was made in Babylon before the returnees left for Palestine. The one given here was probably the final list of those who actually arrived in the land, and thus included corrections. All Israel dwelt in their cities: This finalizing statement of verse 73 indicates that the vision of resettlement had been accomplished. The temple had been rebuilt under the leadership of Ezra. The city of Jerusalem was considered rebuilt by the completion of the walls. The Persians had willingly commissioned the work of both Ezra and Nehemiah in order to make Jerusalem an official city of authority for the Persian Empire. Persia had put down an Egyptian revolt in 460 B.C., and thus Jerusalem functioned as an official outpost of authority to those peoples who were south of Jerusalem, but at the time, under the control of the Persian Empire. The Persians viewed the Israelites as a people who were governed by a priestly system, as well as local governors (See Hg 1:1,14; Zc 4). Such a governing system was less threatening to Persia than the common rule of
a king. In the history of Israel after the period of exile, the rule of the priests became dominant, and subsequently had become the primary system of control by the time of Jesus. Herod the Great was a king, but he was only a vassal of the Roman Empire at the time, for Rome occupied Palestine when Jesus was born.
Chapter 8 RESTORATION 8:1-8 Bring the book of the law: Chapters 8 & 9 are a record of great revival and restoration among the Jews. In order to have such a restoration, all the people must resort to the word of God. The word of God is always the foundation upon which revival or restoration can be accomplished. Revival to God on any other foundation leads people away from the commandments of God. Revivals that are based on the emotions of people, are led by the uncertainty of emotional changes. Revivals that are based on dynamic individuals, dispel after the death of the individual, or at least circle around and become that from which the original leader led the people. They do so when the followers canonize the teachings of the primary personality of the revival. Therefore, true revivals are identified as such when people turn their focus to the reading and understanding of the word of God. Law of Moses: Nehemiah used the terms "law of Moses" and "law of God" to refer to the same law. In verse 1, the people "told Ezra the scribe to bring the book of the law of Moses which the Lord had commanded Israel." However, in verse 8, it says that "they read distinctly in the books"—the same book as verse 1—"from the law of God ...." Again in verse 18 it is recorded that Ezra "read in the book of the law of God." Nehemiah, therefore, used the terms "law of Moses" and "law of God" to refer to the law "which the Lord had commanded Israel" (vs 1). There were not two separate books of law given to Israel, one moral and the other ceremonial. There was only one book of law given which was referred to with different terms or phrases. The reason the phrase "law of Moses" is used is simply because the "law of God" was revealed through Moses. Moses never claimed to give any law to Israel that originated from himself. He was only the mediator through whom the law of God was given. In other words, the law of God was given to Israel through Moses, and thus, the law originated from Moses to whom it had been given by God. Ezra: Prior to this event, Ezra had been teaching the people the word of God. He had been laying the ground work for what happened at this time in the history of the returnees. Ezra opened the book: That is, he unrolled the scroll, for books with pages did not exist at this time in the history of the world. The people stood up: Since there existed at this time in history only a few copies of the law, the people greatly cherished hearing the words of God. They stood up in respect of the word. They lifted their hands in praise. They bowed their heads and worshiped because they were moved by what they heard. Caused the people to understand: We must keep in mind that those who returned from captivity were second and third generation Jews, and thus spoke Aramaic, the language of their captors. This would have been particularly true of those Jews who re-
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turned with Ezra and Nehemiah. Aramaic was the official language of the Persian Empire, and thus those Jews who lived in Babylon spoke this language, which language they brought with them from Babylon. Their forefathers were taken into captivity on or before 586 B.C. Ezra's return was in 457 B.C. and Nehemiah's in 444 B.C. This was a period of well over one hundred years. When Ezra read the law on this occasion, he read it in the Hebrew language, the language in which the law was written. However, most of the people who listened, particularly the younger generation, spoke Aramaic as their first language, and Hebrew as their second. 8:9-12 All the people wept: They wept because they realized that their forefathers, and themselves as a result, had suffered so much because of their disobedience to the word of God. The glory of the Israelite nation had long passed because of the idolatry of the fathers. Do not mourn: Nehemiah's encouragement was that they stood at a time of repentance, and thus it was a time of rejoicing. They must forget the past and move on to the future. His was a message of hope for the future. The joy of the Lord is your strength: And how true this is. People who are filled with the joy of the Lord understand the grace of God (See Is 41:18; Jn 4:14). Their joy was based on the fact that they realized that they were forgiven. True joy, therefore, is based on mourning over our past sins, understanding God's forgiving grace, and obedience to the word of God. It is not based on the social environment in which one lives (See Ph 4:4). All the people ... rejoiced greatly: The reading of the law gave the people direction. Nehemiah's words sparked a message of hope that was based on their repentance. By understanding the mercy and grace of God in reference to their idolatrous past, the people revived in their spirit and rejoiced. Their repentance was evidenced by their keeping of the feasts that are described in this and the following chapters. 8:13-18 Dwell in booths: This was the feast of tabernacles (See Lv 23:40-43). The text indicates that this feast had not been observed in this manner since the days of Joshua who lived and led Israel in the conquest of the land about one thousand years before. Read in the book: From the first day of the feast to the last, for seven days, they read from the law. It was a lectureship where only God spoke through the reading of the law (See comments 1 Tm 4:13).
covenant that He made with Abraham. God had promised that from Abraham a great nation would come. The Jews' rededication to God and the covenant was made here in order that the remnant be the restored nation of Israel through whom God would bring the Messiah into the world. Throughout their history God was faithful to His promise. Now it was time for Israel to be faithful. 9:9-15 God's faithfulness to Israel was not just in words, but in action. He delivered them from the bondage of Egypt. He protected them from the army of the Egyptians. He provided for them in the wilderness. He guided them by giving them the law at Mt. Sinai. They thus had no excuse for the apostasy that later followed in the history of Israel. By the hand of Moses: This text explains how God delivered His law to the Jews. The law originated with God. It was delivered only to Israel through Moses. Nehemiah 9:13,14 made this clear when Nehemiah said that God came down on Mt. Sinai and gave Israel the commandments "by the hand of Moses Your servant." From what Nehemiah stated in this passage, it is easy to understand that the law of God that was given to the Jews is referred to as the law of Moses, only because it was given to the Jews through Moses. The ten commandments, as well as all the Old Testament law, came through Moses (Ex 20:12; Mk 7:10). The Old Testament law was "spoken through angels" (Hb 2:2), but it was "appointed through angels in the hand of a mediator" (At 7:53; Gl 3:19). That mediator was Moses. It is called the "law of Moses" simply because it was given to Israel through Moses. 9:16-21 Regardless of God's care, they hardened their hearts by refusing to submit in response to His care. At Mt. Sinai they rebelled and sought to return to Egypt. Though at that time in the history of Israel God was willing to destroy the entire nation and start again with the heritage of Moses, through the intercession of Moses, God was merciful. Though they deserved retribution, God gave manna and water to them in order to preserve them from the harshness of the wilderness to which they were condemned for forty years of wandering. 9:22-25 God was faithful to give them the land of promise in fulfillment of His promise to Abraham. He thus strengthened them in order to expel the Canaanites from the land. They subdued and possessed the land, which land brought forth abundantly. It was not only a land rich in productivity, but also a land that was the trade route of the nations to the north of them and Africa to the south. They had the opportunity to speak of the wonders of God to passing traders, but instead, they gave themselves over to idolatry and became as the nations. When they became fat in the goodness of His blessings, they turned from God, and thus gave up an opportunity to teach the world of the one true and living God who had blessed them. Instead of teaching the greatness of the one God, they blasphemed His name among the nations. 9:26-31 Regardless of God's blessings, they were disobedient. God's system of punishment to continually bring forth repentance in their lives was to deliver them into the hands of their enemies. Throughout their time of rebellion, therefore, they were brought under the bondage of their enemies, under which bondage they repented. They were subsequently
Chapter 9 9:1-4 Read ... confessed ... worshiped: In order to prevent doing what their fathers did, they were committed to being directed by the word of God. Their commitment was manifested by their confession. And their confession was declared sincere by their worship. From the time of Solomon, who introduced idolatry into Israel as a ruling king, to the time of the carrying away of the captives by the Babylonians in 586 B.C., idolatry had been a part of the culture of Israel. But from the time of the revival of Ezra and Nehemiah forward, the people committed themselves to never again be involved in the practice of idolatry. For this reason they put away the foreign women they had married (Er 10). 9:5-8 Their confession began with a recognition of God's
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restored, but again returned to a life of rebellion. This cycle of rebellion, bondage, repentance and deliverance carried on throughout their history until the last deliverance into the bondage of the Babylonians. Their existence in the land of promise at the time of Ezra and Nehemiah was evidence that God had not turned His back on His people. They were back in the land, but only as a remnant. Nevertheless, they were at this time a remnant that was committed to rebuilding the nation of Israel. 9:32-38 These final words of their confession revealed their commitment to start anew as a nation. They were willing to do that which was right in order to restore themselves as the people of God. Though they had sinned in the past, they committed themselves to the future by calling on God's help to deliver them from their present enemies. As God had delivered them from those who brought them into bondage in the past, so they were asking for His deliverance from the economic bondage which they were in at the time of this revival. In order to make their commitment to be obedient to God, they made a covenant. It was written and sealed by the leaders. The making of this covenant was a result of their initiative. It was not a commandment of God. When we thus seek to restore ourselves to God, it is right for the repentant to make a covenant of faithfulness to the will of God.
view of the context of the oath that the people were making to God. Their neglect of the temple in the past was a manifestation of their rebellion against God. Their commitment to God in the future, therefore, would be manifested by their maintenance of the physical structure of the temple. However, their focus was not on the physical structure alone, but on their commitment to be obedient to God, and thus be the spiritual house of God (See comments 1 Tm 3:15).
Chapter 11 REPOPULATION 11:1,2 Leaders: Most of the priests and Levites dwelt in Jerusalem. The remainder of the people lived in the small towns, villages and farms of Judah. However, it seems that Nehemiah wanted to have a representative of each family living in Jerusalem. The wisdom behind this was that through those living in Jerusalem, communication with their families in the other towns, villages and farms could be maintained. Nehemiah did not want the urban population of Jerusalem to separate itself from the rest of the population. This had happened in the history of Israel before their captivity, and he did not want it to happen again. 11:3-36 The remainder of chapter 11 is a register of the heads of the families who would live in Jerusalem. We would assume that most did not live within the walls of the city, but in the outlying farms and villages that surrounded Jerusalem. Outside work of the house of God: In some translations this is rendered "outward business" (11:16). The principal to begin the thanksgiving: This was the leader who began the prayers of thanksgiving. Nethinims: These were the temple servants. The king's deputy: This was the official representative of the king of Persia.
Chapter 10 10:1-27 The names of the leaders who sealed the covenant for the people were here given for the posterity of Israel to come. It was a document that was verified, and thus the fathers were here binding their children to an agreement with God to remain faithful to the word of God. By placing their names on the covenant of loyalty, the leaders were placing themselves under an oath to God. The oath was binding as the law of God, and thus was not to be taken lightly. 10:28-39 There were several things that the people bound on themselves as a part of the oath of the covenant. In order to preserve the purity of the Israelite race, they would not intermarry with those of other nations. As a nation, they promised to honor the Sabbath that was given as sign of the covenant that God had made with them at Mt. Sinai. In order to maintain the temple, the symbol of their spiritual connection with God, they promised to pay the tabernacle tax that was required by the law. They made a commitment to provide wood in order that the altar sacrifices continue (See Lv 6:12,13). They also promised to continually support their spiritual leaders who ministered before the Lord on their behalf (See 10:37; 13:10,12; Nm 18:21-24). In order to financially make all this possible, they renewed their commitment to pay their tithes and give the firstfruits of their crops. The firstborn of their livestock and sons were also committed to the Lord. The Sabbath: Since the keeping of the Sabbath was a sign of the covenant between God and Israel, in this context they made a renewed commitment to honor it. By the time of the Romans, the Romans considered the Jews lazy because they kept the Sabbath. The Sabbath rest was a weekly holiday that was kept only by the Jews. We will not neglect the house of our God: There was certainly a spiritual connotation to this promise in
Chapter 12 12:1-26 The listing of names in these verses is a continuation of the list of the previous chapter. In this listing emphasis is on the descendants of the priests and Levites who originally went to Jerusalem in the exodus led by Zerubbabel that took place over 90 years before the ministry of Nehemiah. As with all such listings, the function of the list was to register the names in order to establish the identity of the true Israelites. We must keep in mind that the century from the time of Zerubbabel to Nehemiah was a period of time for the new beginning for Israel. The Jews had lost their identity as a nation in the promised land because of the captivities. With the decree of Cyrus to allow the rebuilding of the temple, Israel was on a quest to identify its existence as the people of God in Palestine, and thus the chosen people through whom God would send the Messiah into the world.
REDEDICATION 12:27-30 The reconstruction of the walls had already been completed, as explained in chapter 13. However, in order to lay the foundation for the rededication of the city, which was symbolized by the dedication of the walls of the city, other logistical matters had to be set in place. The population had to be distributed, both in Jerusalem, as well as throughout Judea.
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In this context, we would assume that the reading of the law by Ezra centered around those contexts that dealt with the existence of the nation of Israel, her sins and repentance. The people had to make a covenant to keep the law. This was in conjunction with fasting, prayer and the feast of tabernacles. All these things took some time to accomplish, but prepared the people for the events that are recorded in this chapter. 12:31-43 Upon the wall: There were two groups, one led by Ezra and the other led by Nehemiah. They marched around the top of the wall in opposite directions. They came together at the area of the temple where there was a great celebration. The people had a great deal to celebrate. After almost 100 years from the time of the first return of exiles through the leadership of Zerubbabel, they could now rejoice over the fact that the temple and walls of the city were reestablished as symbols of the existence of the nation of Israel. Though still under the dominion of the Persian Empire, Israel could rejoice in her identity as a people who had finally come together as one nation in the land of promise. Musical instruments of David: David had introduced musical instruments into the celebrations of the Jews (See 1 Sm 10:5; 2 Sm 6:5; 1 Ch 16:42; 25:1; 2 Ch 5:12; 29:25; Ps 150:3). Wives ... children: Though the women did not customarily participate in the Jewish celebrations, on this occasion every one was included. It was a day of national celebration and all those who represented the remnant of Israel was to participate in the joyous occasion.
tions that are recorded in this chapter, we are reminded of Jesus' cleansing of the temple (Mt 21:12,13; Mk 11:15-17; Lk 19:45,46; Jn 2:13-17). We are also reminded of how Jesus dealt with the Pharisees who hypocritically professed the law, but lived contrary to it (Mt 23:13-36). The example of the lives of Nehemiah, and Jesus while in the flesh, illustrate that there must be radical change when sin is involved. No Ammonite or Moabite: The sincerity of the people in their efforts to keep the law was here manifested. When they read in the law that they were not to join themselves in any way to the Ammonites or Moabites, they excluded the Ammonites and Moabites from their fellowship (See Dt 23:3-5). Eliashib ... Tobiah: Neither marital relationships nor relationships through relatives were to be maintained if they led to compromise or violation of the law of God. In this case, Eliashib was related by marriage to Tobiah, an Ammonite, and a person who previously joined in opposition to Nehemiah. I cast out all the household goods of Tobiah: Tobiah was a Gentile. Not only were his household goods cast out, but Tobiah himself was thrown out. Tobiah's presence among the consecrated vessels of worship was an outrage. We must never underestimate the influence of relationships through marriage. In this case, Eliashib had committed a grievous sin, a sin about which Nehemiah was sorely disturbed. 13:10-13 Because the people failed to support the Levites, they had to return to their fields and raise crops for food. During Nehemiah's absence while he was in Shushan, it seems that the people failed to carry through on their promise to support the Levites. We must keep in mind that this was a first generation of people who were to live according to the demands of the law. They were not accustomed to supporting the Levites, and thus needed the firm leadership of Nehemiah. I contended with the rulers: It was a failure of leadership that led to the lack of support for the Levites and temple servants. It seems that the people were falling back to their old way of life of caring for themselves and ignoring the spiritual matters of Israel. When God's people do not support their spiritual leaders, it is a sign of spiritual immaturity. 13:14-22 The Sabbath was a sign of the covenant between God and Israel. The other nations did not keep the Sabbath, and thus, when Israel kept the Sabbath it was a manifestation, a signal, that they were keeping it because of their covenant with God. While Nehemiah was gone from Judah on his trip back to Shushan, the local people were carrying on with their normal business on the Sabbath. Evil thing: Their working on the Sabbath was an evil act, an open violation of the sign that they had a covenant with God. In order to stop the Gentile merchants from doing their business in Jerusalem, they closed the gates of the city at sundown on Friday and did not open them again until after the Sabbath. What they did in the interior towns and villages, we are not told. But assuming that their actions in Jerusalem would set an example for the others, we assume that they did the same. I will lay hands on you: Nehemiah was going to become physical in carrying out the observance of the Sabbath. It seems that the merchants were more concerned over making a profit than honoring a Jewish Sabbath. It is interesting to note that Nehemiah did
REFORMS 12:44-47 Mentioned in this context are various reforms that Nehemiah made after he returned from the Persian king. He was initially in Palestine for twelve years (5:14; 13:6), after which he made a brief return to the Persian capital. What is interesting is the manifestation of his astringent leadership in initiating these reforms upon his return. Knowing that Israel must preserve her identity in order to be identified as the nation through whom God fulfilled His promises, Nehemiah was stern in implementing what had to be done in order to comply with the law of God. The offerings: In order to perpetuate the sacrifices, the priests and Levites had to be supported. After the celebrations and dedication of the walls, therefore, Nehemiah appointed those who would administer the contributions for the support of the priests and Levites. Even the singers and gatekeepers were to receive their portion of the peoples' tithes. Support of those who minister to the spiritual needs of the people is beneficial for the people. The people always need spiritual leadership. And in order to guarantee that spiritual leadership exists, the worshipers of God must make sure that those who seek to give themselves to the people for spiritual leadership are adequately supported (See comments 2 Co 9:6,7). It has always been God's plan that His people financially support those who commit themselves to the spiritual leadership of His flock. If one is worthy of such support, then he is to be supported.
Chapter 13 13:1-9 Nehemiah was passionate about reforming and maintaining purity in Israel. When we read through his ac-
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not reproach them for doing an evil thing of not honoring the Sabbath, but for tempting the Jews of the city to break the Sabbath. These merchants were from Tyre, and thus, not Jews. The Sabbath had no religious significance to them. And in the contexts, Nehemiah realized this. They were not guilty of breaking the Sabbath, for the Sabbath did not apply to them. It applied to Jews only, not to Gentiles. They were only the occasion for the Jews to be tempted to trade also on the Sabbath. The Sabbath was a sign only between God and the Israelite nation, not a sign of a covenant between God and all mankind. 13:23-31 The final restoration that Nehemiah made concerns the preservation of the Israelite nation. In order for it to be known that the Messiah came from Israel in fulfillment of the promises of God, a nation of Israel had to be known to be in existence at the time of the coming of the Messiah. This is the context of what is stated in this text, and the context of Ezra 10. This explains the drastic measures that were taken by both Ezra and Nehemiah in correcting this problem in Israel at this time in their history. Since the return of the remnant from captivity was for the purpose of establishing again the Israelite community in Palestine, then that community must not lose its identity. I cleansed them from all aliens: In order to preserve the identity of Israel in Palestine, all the foreigners had to go. Ezra had made the people commit to this, but by the time of Nehemiah's arrival, they had forgotten their commitment. It is always a strong cultural urge that people of different cultures who live together, to intermarry. This is a natural occurrence. But in relation to the purpose of God with the nation of Israel at this time in history, the identity of Israel in the promise land had to be maintained until the coming of the Messiah. When the Messiah came, there would be neither Jew nor Gentile in Christ (Gl 3:26-29). There are now no religious restraints in the eyes of God on who can marry whom of any culture.
IV Epiphanes, reversed this policy, and subsequently brought great religious persecution on the Jews. (Some have suggested that he was the "contemptible person" that is mentioned in Dn 11:21.) Antiochus IV used Judea as a platform from which to launch his attacks against Egypt. However, in 168 B.C. his efforts were stopped. It was at this time that the suppressed Jews of Jerusalem seized the opportunity to rebel against the oppression of Antiochus. However, this rebellion was crushed and Antiochus introduced pagan practices in Jerusalem and forbade the observance of Jewish feasts. In order to insult the Jews, in 167 B.C. Antiochus offered a pig, an unclean animal, upon the altar in Jerusalem. (Reference to this event is probably made in Dn 11:31.) This action sparked a rebellion on the part of the Jews. This rebellion was led by a priest named Mattathias of the Hasmonean family, and subsequently began the Hasmonean period. There were five sons in the Mattathias family. Led by Mattathias, the Jews regained their religious freedom. In 164 B.C. the temple was cleansed and rededicated. It was during the Hasmonean period that the Maccabees became prominent leaders for Jewish causes. They led in the victory over the Seleucids, and thus established themselves as the ruling family of the time. One of the sons of Mattathias, Judas Maccabeus, was prominent in this revolt. In 163 and 162 B.C., Judas led other campaigns in order to deliver Jews who were suppressed in other regions of Palestine. The Maccabees, or Hasmoneans, became known as the defenders of the Jewish faith throughout this time, and thus gave rise to Jewish nationalism. The Seleucids sought to defeat the growing Jewish nationalism. However, in 161 B.C. the Hasmoneans signed an agreement with the Romans in order to gain their protection from the Seleucids. It was at this time that the empire of the Seleucids was coming apart. An irony of history was that the Seleucid Empire was disintegrating from within, and thus, some within the royalty of the Seleucids asked the Hasmoneans for help. In return, the Jews were given religious freedom and national autonomy. But at the same time, the Seleucids gained control of much of the northern area of Palestine. But it was in 141 B.C. that the last Greek outpost was removed from Jerusalem, and thus the Jews were relieved from any taxation by the Seleucids. It was at this time that there were significant territorial gains by the Jews throughout the area. John Hyrcanus I (135 - 104 B.C.) was known for his successful military campaigns against the Samaritans and Idumeans. He destroyed a Samaritan temple that was on Mt. Gerizim. He also conquered Shechem. The Jews allowed the conquered Idumeans to stay in their lands, but they had to be circumcised. In 104/103 B.C. Aristobolus, the son of John Hyrcanus, conquered Galilee. Alexander Jannaeus (103 - 76 B.C.) conquered the coastal territory of Palestine and much of the transjordan area. He was a cruel ruler, which resulted in dissension within the region. Jannaeus gave the rule of much of his territory to his wife, Salome. However, her reign was plagued with civil war between her two sons, Aristobolus II and Hyrcanus II. The period of Hasmonean control of Palestine was the last
Historical Epilogue The writing of Nehemiah and Malachi constitute the final inspired Scriptures that were dedicated to the history of Israel. There are only a few historical sources in reference to Jewish history from the time of the dedication of the walls of Jerusalem to the time of Alexander the Great. However, from the time of Alexander to the time of Jesus, there is a great deal of history. In 332 B.C., Alexander conquered the area of Palestine, which conquest ended over two centuries of Persian control. As with many other places that were conquered by Alexander, Hellenism was brought into the culture of the people. This was particularly true of the Greek language which Alexander took throughout his empire. In 323 B.C., Alexander died. After his death, his generals waged war among themselves, and subsequently divided the Greek Empire into four regions, one constituting the area of Palestine. By 301 B.C. the Ptolemaic Dynasty, a Greek family that ruled in Egypt, had taken control of Judea. In 200 B.C., the Seleucid King Antiochus III conquered Judea. The Seleucids were of Greek origin and controlled Syria. Antiochus III followed the example of the Persians by giving religious freedom to his subjects. However, his successor, Antiochus
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period of history when the Jews had control of a portion of the promised land. The next time they gained such control was when Israel declared herself a state in 1948, which declaration and independence continues to this day. Sometime between the end of Nehemiah's governorship and the coming of Jesus, the Sadducean priestly class of rich Jews developed. The Pharisees also came about during this period, though it is difficult to determine when they first became known as the Pharisees. The Sadducees were an aristocratic upper class of people. They had political interest, and subsequently became prominent in both politics and religion. The Pharisees developed as a reaction to the Sadducees. Their reaction to the compromising religious practices of the Sadducees led them to become very legalistic in reference to the law of God. The Pharisees thus gained the reputation for being the defenders of the law of God. By the time Jesus arrived, both the Sadducees and Pharisees were established in the religious and cultural environment of Palestine. When the Jews signed an alliance with the Romans in order to defend themselves against the Seleucids, the invitation to the Romans eventually led to Roman control of Palestine. At the time the Hasmoneans were at the height of their power, the Roman Empire was growing. In 63 B.C. Pompey arrived in Jerusalem with Roman legions. Rome's conquest of the Jewish state was diplomatic. The Jews were allowed to maintain their own faith and carry on with their feasts. However, they were allowed to do so only if they remained loyal to Rome. The successor of Pompey, Gabinius, the governor of Syria from 57 to 55 B.C., sought to divide Palestine into five districts. But the effort sparked a violent reaction by the Jews, and thus the effort was terminated. From the experience, however, the Romans realized that Palestine was a volatile region and Jewish nationalism was still alive. In 39 B.C. Caesar Octavius, and the Roman Senate, appointed Herod the Great, to be the vassal king over Judea. He was a very cruel king. He believed that examples of punishment discouraged rebellion. One of his greatest feats was the restoration of the temple in 20 B.C. Jesus was born within two years before Herod's death in 4 B.C. After his death, Archelaus became the king of Judea. However, he was unable to maintain order in the region, and subsequently, Rome made Judea a Roman province and placed it directly under Roman rule. When Jesus began His ministry, Palestine was an occupied land that was controlled by Rome. It remained an occupied land by the Roman Empire until the fall of Rome in the 5th century A.D.
learned through this divine discipline something that is best discovered in their attitude and actions in rebuilding the city of Jerusalem after the Babylonian captivity. They brought forth fruits of repentance. When Cyrus came to the throne of the Medo-Persian Empire in 538 B.C., Israel's woes were over in reference to being in foreign captivity for their sins. It was a time in 536 B.C. for God's people to start going home. Zerubbabel led an initial group of the remnants in 536 B.C. This was followed by Ezra's group in 457 B.C. And finally, Hanani came from Judah to Nehemiah in the palace of Shushan in Babylon with a report concerning the survivors of the captivity and the condition of the city of Jerusalem. The report was not good. The survivors were in great distress and reproach (1:3). When Nehemiah heard this report, he "sat down and wept and mourned for many days" (1:4). He fasted and prayed. After confessing the rebellion of Israel—the reason for their disbursement among the nations—Nehemiah recounted before God His promise of their restoration to the promised land. God had promised, "... if you return to Me, and keep My commandments and do them ... I will gather them from there [the land of their captivity], and bring them to the place that I have chosen as a dwelling for My name" (1:8,9). Nehemiah subsequently went to Judah. In the middle of the night, and in the company of a few trusted friends, he surveyed the destruction of Jerusalem. He then presented his vision to the officials (2:17). After reassuring them that God would be with them, he urged them, "Let us rise up and build" (2:18). What happened next is one of the most remarkable stories of history that is recorded in the Bible. It is a story of determination and accomplishment. It is a story that reaffirms how God made us. If we are united in our goals, nothing will be withheld from us which we determine to do (Gn 11:6). What led up to the determination to rebuild during Nehemiah's time, is a legacy of struggle and procrastination. Ezra, a priestly leader among the people, recorded that the rebuilding of the temple began many years before in the days of Cyrus (Er 3:8-13; 5:16). However, opposition arose from the Samaritans who were dwelling in the land (Er 4:1-5). The work subsequently ceased during the early reign of the Medo-Persian Darius (Er 4:24). While work was idle, the people focused on their own living. They began to live comfortably while the city as a whole continued to lay in ruins (See Er 1:9). God then sent the prophets Haggai and Zechariah to motivate the people to continue the reconstruction, which they did (Er 4:24; 5:1ff). During the reign of Darius, reconstruction of the temple was completed in 515 B.C. (Er 6:13-16). However, because of persistent opposition, work again ceased on reconstruction of the remainder of the city. It was not until the coming of Nehemiah in 444 B.C., over ninety years after the initial return of captives in 536 B.C., that work began again in order to complete the remainder of the city. Because of Nehemiah's inspirational leadership, it was during the first year after his arrival to the city that the walls were eventually completed and a national revival in faith occurred among the Jews (12:27 - 13:31). When Nehemiah first went to the promised land, his mis-
Historical Lesson Israel learned a great historical lesson from her cycle of rebellions and restorations. The nation had gone the route of one thousand years of repetitive rebellions and restorations by the time God allowed Babylon to take the final two tribes into captivity. They thus reaped the whirlwind from their rebellion against the will of God. The end result was captivity, both Assyrian (722/21 B.C.) and Babylonian (586 B.C.). And at the end of this history of turmoil, only a small remnant made their way back from captivity to resettle the promised land. They
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sion was to complete the reconstruction of the city and to reform the spiritual life of the returnees. After he surveyed the ruins upon his arrival, he gave a stirring exhortation to the residents. The result of his exhortation was that "they set their hands to do this good work" (2:18). Against all opposition, they set themselves to the task of bringing their dreams into reality. It thus took a unique leader to arise when the time was right to stir a lethargic group into action. However, when good things are about to happen, we cannot expect Satan to remain idle. Quite the opposite. The determined workers faced the opposition of Sanballat, Tobiah and Geshem. Nehemiah said, "They laughed us to scorn and despised us" (2:19). So he answered their ridicule by encouraging the workers, "The God of heaven Himself will prosper us" (2:20). But the workers' antagonists persisted. They mocked the zealous workers (4:1). "What are these feeble Jews doing?" (4:2). "Whatever they build, if even a fox goes up on it, he will break down their stone wall" (4:3). And so the opposition continued. There were continued threats. Continued ridicule. Slander. There was even a conspiracy to kill Nehemiah (ch 6). But through the continual encouragement of Nehemiah, the determined workers persisted. They were able to persist against such great odds because of a spirit that Nehemiah generated in their hearts. That spirit was, "The people had a mind to work" (4:6). If they had not this spirit, then they would certainly have succumbed to the tremendous opposition they faced during the reconstruction. In Genesis 11 it is stated that God came down from heaven during the days when men sought to accomplish the misguided goal of building a tower whose top would reach even to
the heavens. Though their goal and purpose was wrong, God made a statement about the nature of man whom He had created: "... nothing that they propose to do will be withheld from them" (Gn 11:6). God created us with this nature. If we make a plan, establish a goal, and have a united mind to work, then nothing will be withheld from us that we determine to do. As Christians, we are more than conquerors through the Lord (See Rm 8:31-37). If God is for us, then there is no force strong enough to overcome the Christian. Christians must always maintain the attitude that was expressed by the apostle Paul, "I can do all things through Him who strengthens me" (Ph 4:18). We can do more than those who conquer (build) things of the world because God works in us "to do exceedingly abundantly above all that we ask or think according to the power that works in us" (Ep 3:20). Therefore, if men can accomplish great things on their own outside the plan of God, then God's people can do even greater things when their plans are for His glory and to the accomplishment of His purposes. This was one of the principle lessons we glean from the life of Nehemiah. It is the task of the people of God to bring their plans into harmony with the eternal plan of God for the purpose of this world. Nehemiah was a leader who brought the people's desires and plans into harmony with the purpose of God to preserve the seed of Abraham until the coming of the Messiah. Leaders of God's people today must do likewise. They must bring the desires of the people into harmony with God's plan to send His Son again to this world in order to take them to their eternal home in the presence of God. The final aspirations of leadership is to lead the people into eternal heaven. Therefore, if one does not have a sincere hope for the future, then he or she is handicapped in leading the people.
Esther
WRITER
This book is named after the principal character, Esther. Her Jewish name was Hadassah. Some believe that she was Queen Amestris whom the historian Herodotus mentioned as the queen during the reign of Xerxes (Ahasuerus), the king of Persia. The name Esther means "a star," which was possibly given to her because of her unique beauty. There is no indication within the text as to who wrote this book. Even among Jewish scholars there is no agreement concerning the writer. Some have suggested that
Mordecai, Esther's uncle, wrote the book. Augustine thought Ezra was the writer. There are even some who have thought that the source of the material was copied from records of the Persian Empire, and then transcribed as the book by a scribe who lived sometime in the latter part of the 4th century B.C. Regardless of the authorship, the Jews accepted the book as inspired by the Holy Spirit, and thus it became a part of the Old Testament canon of Scriptures that we have in our possession today as the Bible.
DATE
tween chapters 6 & 7 of the book of Ezra. The exact date of writing, however, is difficult to determine. King Ahasuerus in the book was the Persian King Xerxes of the Persian Empire. Ahasuerus was his Hebrew name. The wedding banquet of Esther's inauguration to be queen took place in the seventh year of Ahasuerus, which would be about 479 B.C. This was four years
Some have suggested that the book was written before Ezra led the second group of exiles back to Palestine in 457 B.C. Some have also suggested a later date of around 350 B.C., just before the Greeks conquered the Medo-Persian Empire. If the events of the book took place after Ezra's return with exiles, but before the work of Nehemiah, then the events of the book took place be-
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could have taken place upon his return to his palace a defeated king somewhere between 483 to 474 B.C. This would explain his paranoia concerning the slanderous report of Haman that a "certain people" in his realm were planning a rebellion.
after the banquet in chapter 1 where Vashti refused to parade herself before the friends of the king, and subsequently was banished. Ahasuerus (Xerxes) was defeated by the Greeks at Salamis in 480 B.C. The events of the book, therefore,
BOOK
Esther was a Jewish orphan girl who eventually became the queen of Persia. She was brought up in Shushan by her uncle, Mordecai. The book that is named after her is a history of Israel while the Jews were in the lands of their captivity. It is a historical chronicle that centers around the life of two people, and particularly around the fate of all Jews who lived throughout the Persian Empire. Some have presented various reasons that would question the canonicity of this book. These reasons have been based on the nature of the book. Those who have doubted the authenticity of the canonicity of the book have noted the fact that God is not mentioned in the book. However, there is probably no other book in the entire Bible that portrays the providential work of God in the lives of His people more than the book of Esther. It is also objected that none of the inspired writers of the New Testament refer to the book. But quotations by other inspired writers are not a final verification of inspiration. This is true simply because the writers of the Bible were not required to refer to one another in order to prove their inspiration. Except for the term "fasting," there are no other religious terms used in the book. But when considering the plan of God to bring the Messiah into the world, the book of Esther gives us a vital historical view of how God providentially preserved the returned exiles in order that they be the foundation upon which He fulfilled His promises to the seed of Abraham. But more important, the book gives us a history of this preservation from the inner court of the Persian Empire, the greatest empire of the world at that time in history. What the book does offer to the Bible student is a history of the life of two people, Esther and Mordecai, who eventually lived in the inner court of the Persian Empire. The historical facts of the book give us a picture of the social predicament of the Jews who were living as former captives throughout the territory of the Persian Empire. It reveals how they were discriminated against by other cultures who also lived under the domain of the Persian Empire. And for the Jews, it gives the historical background of the feast of Purim, a holiday that was established by the Jews in order to celebrate the providence of God. One of the things that makes the book of Esther so exciting is the fact that it deals with many themes in reference to the people of God. These themes focus our attention both on the work of God in history and God's work through those who have committed their lives to Him. Consider these themes: (1) Godly living: Though there is no mention of the name "God" in the book, the lives of both Mordecai and Esther exemplify the lives
of people who are committed to God and His purposes. What the skeptic would consider coincidences in the lives of these two characters of the book, the believer stands in wonder at how God worked all things together for the good of His people. Their godly desires kept them focused on the purpose of their citizenship in the eternal kingdom of God. (2) The God of history: The book clearly fits into the historical survival of the people of God until the coming of the Messiah. When understood in its historical context, the book of Esther is a clear revelation of how God worked in the events surrounding His people in order that they survive to bring about His purpose for their existence. If we stand as spectators in watching the events transpire throughout the lives of Esther and Mordecai, we can come to no other conclusion than God working at this point in history to guarantee the continuation of the seedline of David until the Messiah was born. (3) Humble service: God has an eternal purpose (see 4:14). In the submission of the two characters of the book, we see that when one understands God's eternal purposes, he submits his life to His plan. In their submission to His purposes, Mordecai and Esther trusted in God's providential care as they humbly submitted to His work in carrying out His plans. (4) Obedience in times of conflict: The book is a story of conflict between good and evil, right and wrong. In this conflict, it is comforting to see the obedience of those who do that which is right, and consequently, see the reward of their choice to do the right thing. Esther chose to do that which was right in obeying Mordecai (2:10,20; 4:8-16), though her choice set her against the law of the land (4:11,18; 5:1,2). Mordecai chose to do right by not obeying a senseless law (3:2-8). These two chose to obey God rather than man, and as a result, they survived in the conflicts, and the unrighteous perished (At 4:19,20; 5:29). (5) The demise of the arrogant: Haman was a character of great pride and arrogance. The book is a classic description of those who would conduct themselves in such a manner, revealing the end of such arrogant behavior (See 3:5; 5:0-14; 7:8-10). One of the great contrasts of the book is in the difference between the humble nature of Mordecai and the arrogant pride of Haman. In the end, humility won, and pride brought death (See 6:1-3; 8:9-15). The events and proclamations of the books of Ezra, Nehemiah, Esther, Haggai, Zechariah and Malachi took place during the zenith of the Medo-Persian Empire. Persia, or modern-day Iran, came into world dominance when Cyrus ascended to the throne, and subsequently absorbed the Babylonian Empire.
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HISTORICAL BACKGROUND
Little is known of the early development of the Persian people. They possibly migrated into the Mesopotamia region around 1000 B.C. By the 7th century B.C., the Medes were a united power who dominated the Persians. In 612 B.C., the Medes had allied themselves with the Babylonians, and then conquered Nineveh, bringing an end to the Assyrian Empire. The Persians eventually became the dominant power of the region, which power eventually led to the rise of what was called the MedoPersian Empire. Cyrus the Great was the first recognized king of this empire. Under the leadership of Cyrus, the Babylonian Empire came to an end when Cyrus defeated the Babylonian army of King Nabonidus at Opis. After Cyrus came King Cambyses who conquered territory for the Persian Empire that extended into Egypt. After Cambyses came Darius I Hystaspes (Er 4:24; Hb 1:1; Zc 1:1). He extended the borders of the Empire westward as far as the Aegean Sea and eastward to the Indus River. Under his reign he organized the Empire into twenty dis-
tricts, or satrapies. He gave the people in each district some autonomy to govern themselves. Judah was part of the satrapy that was called "Beyond the River" (Er 4:10; Ne 2:7). During his reign he sought to subject the Greeks to Persian control. In 490 B.C. he invaded Greece with a massive army, but was routed by the Greeks at the battle of Marathon. After his death, Xerxes (Ahasuerus), came to the throne of Persia. It was during the reign of Xerxes that another massive Persian army was formed in order to conquer the Greeks. But this campaign turned into a military disaster for the Persians when a small fleet of Greek ships defeated the Persians in the bay of Salamis, near Athens. It was during the reign of Xerxes that the story of Esther took place. There was a great deal of national drama that was affecting the nation, and in many ways this drama is reflected in the events that took place in the capital of Persia, even to the palace into which Esther was called. What everyone did not know is that God was working in the drama to accomplish His plans.
moral thought by parading themselves before others. 1:13-22 Chamberlains: These were eunuchs of the king's court who served the royal family. Men who knew the times: These would be the astrologers of the king's court who gave advice to the king. They possibly took advantage of the situation in order to maintain the submission of the women throughout the Empire. Memucan's answer was based on the belief that the example of the queen would encourage women throughout the Empire to show contempt for their husbands. However, there may have been some personal drama playing itself out in the inner court of the royal palace. There may have been some personal contention between the king and the queen, with the astrologers taking advantage of the situation in order to advance their beliefs. It would appear that they had a falling out with the queen before this event, and thus they took advantage of the opportunity to have her removed from the court. For some reason than what was stated here, the advisors gave advice that resulted in the queen being banished from the presence of the king.
The Ascension Of Esther
(1:1 – 2:23) Outline: (1) Rejection of Vashti (1:1-22), (2) Selection of Esther (2:1-23)
Chapter 1 REJECTION OF VASHTI 1:1-9 The history of Esther begins with the setting of how she became queen of the greatest world empire of that time. Ahasuerus (Xerxes) reigned from 486 to 465 B.C. Shushan: Or, Susa. The powers of Persia and Media: This six-month feast was probably a regrouping of the leaders of the Persian Empire in order to reassess their military position in reference to threats against the Empire that existed at this time in reign of Xerxes. Couches were of gold and silver: The historian Herodotus mentioned these eloquent furnishings in the palaces of Persia. Many archaeological discoveries have been made of this area of the world that reflect the grandeur of the Persian Empire. Drinking was not compulsory: It seems that some of the leaders refrained from drinking alcohol in order to maintain their composure. Every feast as this was political, and thus some of those who were invited wanted to use the occasion for politics. The queen also made a feast: It was not the custom that the woman participate in the feast that was conducted by the king and his men. Therefore, the queen conducted a parallel feast for the wives of the leaders. 1:10-12 The intoxicated king made an irrational demand on the queen, whom, he supposed, would on his command parade herself immodestly before the men of the king's feast. Queen Vashti refused: She certainly knew the consequences of her refusal. At least she knew that there would be some consequences to pay for refusing to obey the king. We would thus accredit Vashti with the moral stature of all those women who would refuse to allow themselves to be objects of im-
Chapter 2 SELECTION OF ESTHER 2:1-4 He remembered Vashti: It seems that there may be some remorse expressed here on the part of the king. But in his drunken stupor he had signed the decree to have her banished, and thus could not have her recalled to her former position. It is possible that after this feast of military personnel, Ahasuerus (Xerxes) took the Persian army on a military campaign against the Greeks for three to four years. The Persians were defeated at Salamis in 480 B.C., and again at Plataea in 479 B.C. Upon his return to Shushan, the events recorded in verse 16 are the beginning of the drama that took place in the royal court concerning Esther. 2:5-11 Mordecai ... Kish: Kish was the great grandfather
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of Mordecai. He had been taken with the original captives who went into the Babylonian exile in 597 B.C. This was the conquest of Jerusalem during which Jeconiah, the king of Judah, was also taken into captivity. The events of Esther, therefore, took place almost 100 years after the initial captivities of Jews from Judah. Both Mordecai and Esther, as well as their parents, were born in captivity. Fair and beautiful: She must have had a unique beauty in the sense that she drew the attention of people. She was of such a demeanor, that Hegai, the chief chamberlain, or eunuch, preferred her above all the other young maidens who were brought from throughout the territories of the Empire. Considering the fact that she was a Jew who had been brought up with the morals of Mordecai, we would conclude also that her spiritual demeanor was greater than the Gentile maidens of the Persian Empire. House of women: Or, the harem. Not revealed her people: The Jews were not culturally favored by the Persians. Though some of the Jews had been in the territory of their original captors for about 100 years, they still suffered from the prejudice of the people of the regions in which they were living. Knowing that this prejudice existed, and that most of the Jews would remain in the land of their former captors until the coming of the Messiah, God was here working behind the scenes in order to bring some relief to His people in exile. The book of Esther is a history of how the Jews were able to deliver themselves from the conspiracy of Haman, and thus become more prominent in the Persian Empire. By the time of Nehemiah, Nehemiah was in the king's court, and eventually was appointed a governor of Judah. We would assume that this took place because Esther became the queen of the Persian Empire in order that the Jews gain more respect throughout the Empire. 2:12-18 Before the young maidens went before the king, who was probably away from the royal palace at this time, they were under the care of the royal court for one year. They were given the clothes and cosmetics they desired by which they prepared themselves to be presented before the king. Esther wisely submitted to the directions of Hegai, the king's chamberlain. She allowed him to make the choices as to how she would present herself before the king. The result was that Esther was immediately favored by the king. In order to gain the acceptance of the people, the king had a great banquet. He also reduced the taxes of the people. 2:19-20 Esther followed the command of Mordecai: The great character of Esther was revealed by the respect she had for Mordecai. Even while designated as the queen of the greatest world empire at the time, she still respected and obeyed the one who took care of her in her youth. The maturity of youth is manifested in their respect for their elders. 2:21-23 The plot to assassinate the king laid the foundation for what later became of Mordecai. The discovery of the plot by Mordecai was almost coincidental. However, when considered with the theme of what eventually happened in the life of Esther and Mordecai, we understand that God was working in the lives of these two people in order to bring about a deliverance of the Jews in their land of captivity. Since the deliverance from the proposed genocide by Haman in the near future came during the time when Esther was the queen, we
would assume that God was seeking to relieve the Jews in captivity of some of those who were greatly prejudiced against them. Since the deliverance was throughout the Empire, we would assume that God was focusing on the preservation of the returned remnant in the land of Judah. Hanged: From the archives of the Persian Empire, people were actually impaled, and then their corpses were hanged on a tree for public exhibition. In the events of this history, the ten sons of Haman were first killed with the sword, but afterward their bodies were hanged on the gallows of their father (9:10-14; compare Dt 21:22,23; Ja 8:29; 10:26; 1 Sm 31:8-10; 2 Sm 4:12; 21:9,10).
The Deliverance Of The Jews
(3:1 – 10:3) Outline: (1) Conspiracy of Haman (3:1-15), (2) Mordecai persuades Esther (4:1-17), (3) Esther exposes Haman (5:1 – 8:17), (4) Deliverance of the Jews (9:1-17), (5) The feast of Purim (9:18-32), (6) Advancement of Mordecai (10:1-3)
Chapter 3 CONSPIRACY OF HAMAN 3:1-6 Haman ... the Agagite: We can assume why Haman despised the Jews since he was a descendant of the Amalekite King Agag (See 1 Sm 15:8,33). Since Israel had the mandate from God to destroy all the Amalekites because of their mistreatment of Israel immediately after the nation came out of Egyptian captivity, Haman devised a plan to do the same to them. His was a plan of revenge for his forefathers. Mordecai did not bow: Because he knew God's desire that the Amalekites should have been annihilated from history because of their grievous sin in reference to His chosen nation, Mordecai would not manifest any submission to Haman. In his mind, God's mandate that the Amalekites be obliterated from history still stood, regardless of the high ranking of Haman. Whether Mordecai's words would stand: They spoke to Haman to see if he would endure the conduct of Mordecai. Laying hands on Mordecai alone: Haman's grudge was not simply against Mordecai, but against all the Jews. It would seem that not only did Mordecai refuse to pay homage to Haman, but all the Jews likewise did not submit. As the second most powerful person in the Persian Empire, Haman thus sought how he might alleviate from the Empire a race of people he despised. But not only did his scheme fail, similar schemes of every government that would seek to do the same to the Jews throughout history have also failed. 3:7-9 A certain people: Haman planned his genocide of the Jews by deceiving the king with slanderous words about the Jews. We must understand the king's willingness to believe Haman in the context of the recent defeat that Ahasuerus (Xerxes) had experienced by the Greeks. Ahasuerus was probably still feeling the humiliating defeat of his army by the small forces of the Greeks at Salamis. If there were any threat of rebellion in the Empire, he wanted to squash it immediately. Among the people in all the provinces: This statement is significant in view of the fact that at this time in history the Persian Empire included all the former territories of the Assyrians and Babylonians, the territories to which the Jews were taken
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into captivity. The "certain people" (the Jews) who were scattered throughout the Persian Empire included all twelve tribes of Israel. Concerning all the returns of the Israelites from captivity, therefore, the Bible student must clearly understand that a remnant of this "certain people" (all twelve tribes of Israel) returned to the land of promise. God did not fail in His promise that if they repented, a remnant of all twelve tribes would be allowed to return to the land of promise. They cast Pur: Haman knew that he could talk the king into following his murderous scheme against the Jews. Before he went to the king, therefore, he cast lots in order to determine the date for the genocide. The casting of the lots determined that the twelfth month would be the time of the genocide. This was eleven months from the time they cast the lots. Their laws are different: Though living in the land of their former captors for almost 100 years by the time this statement was made, the Israelites maintained their obedience to the commandments of God. They had been taken into captivity because they had rejected the commandments of God (Hs 4:6). But in captivity, they repented and were restored by their obedience to the word of God. I will pay 10,000 talents: This was almost twothirds the annual income of the Empire from taxes and tribute. We must not think that Haman himself would come up with this amount of money from his own resources. His plan was to confiscate the property of the Jews after the genocide. Whether the king realized this, we are not told. It was a law of the land that the state could confiscate the possessions of traitors. If the king knew the plan for payment, then this might help us understand why Ahasuerus agreed to such a murderous scheme in the first place. This also helps us to understand that while in the land of their former captors, the Israelites were not idle and impoverished. By this time in their history they were functioning well within the economy of the Persian Empire. They were financially blessed in order that they might continue to support the return of the exiles to the land of Palestine. The first exiles had returned almost 100 years before, and Ezra's group returned somewhere around the time of the events of the book of Esther. Those Jews who stayed in the land of the captors financially helped those who returned to Judah. It may have been this great financial strength of the Jews throughout the Persian Empire that caused Haman to be jealous of the Jews. 3:10-15 The silver is given to you: We are not told if Haman suggested this in his discussions with the king, or if this was the king's idea. Whatever the case, the great amount of silver the Jews possessed was going to be confiscated by Haman. Of that which was to be confiscated, 10,000 talents was going to be given to the state. The king's ring: This was the signet ring that was designed in a way that a stamp could be made on decrees, which stamp made the decrees official. In giving the ring to Haman, the king was relinquishing the sovereignty of the Empire to Haman to carry out his scheme. Shushan was perplexed: Or, the people were in confusion.
throughout the Empire, Mordecai's actions portrayed the feelings of the Jews. They had done nothing to deserve what was coming from the state. In order to manifest his mourning, he did what was customary among the Jews, that is tear his clothes and put on sackcloth and ashes. This action was a declaration to everyone of the great consternation and confusion that existed among the Jews. 4:4-9 Show it to Esther: The queen did not know of the decree that had gone out. Since such legal matters did not pertain to the women of the kingdom, Haman and his men acted immediately in order to carry out the conspiracy against the Jews, though the day of genocide did not come for several months. Thus Mordecai had to inform Esther about the matter when he sent Hatach back to her with the news of what was going to happen. 4:10-17 Who is not called: The law was that no one could approach the king without the king's invitation. If one sought to approach the king without an invitation, he was to be killed. This was a defensive measure for the protection of the king. It was to prevent assassinations. The normal procedure was that the king, through his guards or another representative, often his cupbearer, would invite someone into his presence. In this way the royal scepter was extended to a visitor. Do not think: Because Esther also was a Jew, she would not escape the genocide. Of course, Haman did not know that Esther was a Jew. If he had known, he would certainly not have schemed against the Jews. Relief and deliverance will arise: Mordecai's faith was here expressed. He knew that God would deliver his people from this senseless scheme of Haman. If Esther did not take a stand, God would work out another means by which to deliver His people. We must keep in mind that by this time thousands of Jews had returned to Palestine to rebuild the temple and walls of the city of Jerusalem. Judea fell within the realm of the Persian Empire. Therefore, the genocide would affect Jews as Ezra, Haggai, Zechariah, Malachi and Nehemiah who were ministering in the Persian Empire to restore the remnant to Palestine. Men as Sanballat and Tobiah in Judah would be given the authority to attack the Jews in Judah (See comments of Ne). Though Jews as Mordecai had not returned to Palestine with men as Ezra, Mordecai and all Jews knew that it was the desire of God that the nation of Israel exist for the coming of the Messiah. Fast for me: The fasting and prayer was the manifestation of their faith in the providence of God. Though God is not mentioned in the book, all things that pertain to the work of God in the lives of His people are clearly revealed. In times of distress, the peoples' fasting and prayer was a proclamation of their faith that God continue to work among His people. If I perish, I perish: As in all instructions that came from Mordecai, Esther was obedient to her uncle who had brought her up from childhood. She was willing to risk her life for the life of Mordecai, and the rest of the Jews.
Chapter 5 ESTHER EXPOSES HAMAN 5:1-8 Esther was taking her life into her own hands when she entered the inner court of the palace. She entered in a way
Chapter 4 MORDECAI PERSUADES ESTHER 4:1-3 After the decree for the genocide of the Jews went
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he was in the court. But before he could initiate his plan, he was summoned by the king, and thus one of the greatest turns in events in the Bible started to be unveiled. From the time the king gave the order to Haman to honor Mordecai with the honor that was suggested by the presumptuous Haman himself, the deliverance of the Jews began. We can only imagine the shock that came to Haman once he heard that he was to bow down and pay homage to Mordecai. The royal apparel: Wearing the king's clothing manifested the king's favor of the one who was presented before the people (See 1 Sm 18:4; 2 Kg 2:13,14; Is 61:3,10; Zc 3; Mk 5:27). 6:10-14 Haman quickly went to his house mourning: The tables had been turned. Haman sought to oppress the downtrodden. But God seeks to raise them up (See 1 Sm 2:8; Rv 3:8,9). Mordecai came again to the king's gate: All the honor that was given to Mordecai did not change his humble character. Once all the parade was over, he went back to the king's gate. All the glory that was given to him did not change his life. You will not prevail against him: Zeresh and the wise men who stood with Haman, those with whom he assuredly schemed to murder the Jews, took what had happened as an omen. The omen was that Haman would surely fall before Mordecai. While they were still speaking, the judgment of God was being carried out against one who had thought to destroy the work of God by destroying His people.
that was not threatening, and thus the guards did not take action against her. She stood in a conspicuous place where she could be seen by the king. When seen by the king, she was invited into the presence of the king. The king may have found Esther's beauty irresistible, and thus she was drawn to him by her presentation. But we would conclude that God answered the prayer and fasting for three days by the people that she be given a hearing before the king. My petition and my request: The wisdom and good judgment of Esther was manifested in how she answered the king concerning her desires. We would not expect her to rush in and present the pleas of the people who were to be killed in the scheme of Haman. Instead, she wanted Haman in the presence of the king when the truth was revealed. In order to accomplish this, a banquet had to be prepared. The preparations for the banquet were already in progress when Esther stood before the king on this first occasion. She assumed that she would receive a positive answer to her request that the king attend a banquet. 5:9-14 Haman certainly thought it special to be personally invited to a banquet that involved only himself and the king and queen. We can only imagine his excitement about what was to come. However, on his way from the palace, he again encountered Mordecai who would not bow in his presence. His ego was crushed every time he came into the presence of Mordecai. Let a gallows be made: Zerech, Haman's wife, was certainly caught up in the excitement of Haman, for she also would profit from any exaltation of Haman in the Empire. In order to soothe the consternation of her husband concerning Mordecai, she suggested the means by which Mordecai would be put to death (Compare 1 Kg 21:1-16). Fifty cubits high: This is about 75 feet (about 23 meters). The tremendous height was to make Mordecai's hanging seen by everyone in Shushan. Haman wanted a public sign given to everyone who would defy him.
Chapter 7 7:1-6 Banquet of wine: These were special banquets. The king again asked for what the queen requested. It was the first time that she revealed that she was a Jew. Not only was the revelation of her heritage revealed to the king, but also to Haman. The banquet, therefore, became an occasion of astonishment, anger and horror. The king was astonished that his beautiful queen was one of the people who would be destroyed in the genocide planned by Haman. He was astonished that it was a Jew, Mordecai, who saved his life from an attempted assassination. It was an occasion for him to be angry at Haman for developing such a scheme. And it was an occasion when Haman was stricken with terror by his immediate sentence of death. We are sold ... to be destroyed: Esther said that it would be fine to be sold into captivity. They were experiencing the social position as a lower class of bondage people in the Persian Empire. But in this case, they were sold into destruction by the promise of payment by Haman of 10,000 talents silver. Esther's reply to the king made it clear that the king had been deceived into carrying out a plot that would lead to the destruction of his beautiful queen. 7:7-10 The anger of the king was against Haman. He realized that he had been treacherously led into a scheme that would include the death of his beloved queen. And when Haman learned that Esther was a Jew, he immediately realized that he was in serious trouble, especially seeing the king storm out of their presence in anger. The fact that the king arose from the table and departed in anger meant that someone was going to die. Will he force the queen: It was customary that no one would be left in a room alone with the queen. But knowing that his death was imminent, Haman fell before the
Chapter 6 6:1-3 The king could not sleep: It could have been that God was now at work in reference to all parties concerning the conspiracy of Haman. In order to prepare the mind of the king to give an immediate command that his prime minister be hanged, we would assume that God disturbed the sleep of the king. The mention of the sleepless night in this context leads us to believe that God caused the sleeplessness. God wanted the king to read about Mordecai, whom the king would later discover was a Jew. The king's normal procedure to overcome sleeplessness was to have read before him the chronicles of the kingdom, which reading was certainly boring. Nevertheless, it would have its intended effect, and thus allow the king to fall asleep. But in this case, a valiant deed was recalled by the king. Mordecai had not been rewarded for his act of loyalty in reference to the king. He had saved the king's life by thwarting the assassination scheme of Bigthan and Teresh (2:21). When he later discovered that Mordecai was a Jew, then he would conclude that the Jews were actually loyal to the king. 6:4-9 Haman had come early in the morning in order to get the king's permission to hang Mordecai. For this reason,
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queen's couch in order to plead through her for mercy from the king. But when the king saw the posture of Haman in reference to the queen, he thought Haman was making an immoral appeal before the queen. Covered Haman's face: This was the sign of an official arrest and sentence of death. They hanged Haman: The irony in the story was that all the evil that Haman had planned for another came back on him. He reaped what he had sown.
for the hanging of Mordecai. We must understand that the Jews had been placed in a situation where they had to fight for their lives. Fathers had to take up arms in order to defend their homes. They did not lay their hand on the spoil: The fact that it is mentioned in the text that the Jews did not plunder those they overcame, is evidence of the fact that this was not a battle that would prosper them materially. It was a self defense struggle for their own survival. Who received the spoil is not revealed. We only assume that the spoil went to the Empire. We must always keep in mind that it was in the providence of God that the Jews survive until the coming of the Messiah. In this particular incident in history, the interest of God would have been in the Jews who were living in Judah at the time the decree of genocide went out to all the Persian Empire. Judea was included as one of the 127 provinces, and thus the existence of the returned remnant of Jews in the region was at stake. God's purpose was that the nation of Israel exist at the time of the coming of the Messiah in order that the world know that He had fulfilled all His promises to the seed of Abraham. We would conclude, therefore, that the book of Esther was included in the canon of Old Testament Scriptures in order to reveal to us how God continued to work with Israel in captivity in order to protect His chosen people until the arrival of the Messiah. He preserved them as a remnant in order to receive the Messiah.
Chapter 8 8:1-6 The house of Haman: As was the custom of the time, the possessions of a traitor were confiscated by the state. In this case, the possessions of Haman were given to the one he had wronged. Esther then gave the house of Haman to Mordecai, signalling to the king that she desired that Mordecai be exalted to the position that Haman had formerly enjoyed. Mordecai was subsequently given second in command in the Persian Empire. 8:7-17 Seal ... may not be reversed: The death sentence to the Jews could not be changed because it was sealed with the king's signet ring. The only way to spare the Jews was to issue another decree that would allow the Jews to fight back. This decree also had to be sealed with the king's signet ring. 127 Provinces: The genocide decree was not simply a local event. It went throughout all the Persian Empire, which included Judea where the original returnees had gone in order to rebuild the temple and restore the altar sacrifices. Thus a second decree had to cover the same regions, that is the entire Persian Empire. Sivan: This was eight months before the first decree was to be carried out. This decree was immediately drafted, sealed and sent throughout the Empire. The result was a victory for the Jews. People ... became Jews: The deliverance of the Jews was so spectacular that many were evidently persuaded that the God of the Jews was working for their survival. At least they understood that the Jews were now in favor with the king of the Empire, for they all learned that the queen was a Jew. The result was that a great many people became proselytes.
THE FEAST OF PURIM 9:18-32 A day of feasting and rejoicing: In the other provinces the Jews assembled and won their victories in one day, the thirteenth day. But in Shushan they assembled and fought for two days for deliverance. In both locations the quick victory was a sign that God was truly fighting for the Jews for their survival. We must not forget that the survival of a remnant of the Jews was necessary in order that the promises made to the fathers be fulfilled in the coming Messiah and Savior of the world. The book of Esther is not simply a book for modern Jews to read and rejoice over during the day of Purim. It is a book that plays a very important role in the Christian's understanding that God was providentially preserving the seedline of David in order that the Messiah and Savior of the world be born into the world in fulfillment of the promises that were made to the fathers (See Gn 12:1-4). If the promises were not fulfilled, then the world would question whether the promises were truly made by God. Mordecai wrote another decreed and sent it throughout the land that the fourteenth and fifteenth of the month Adar would be a time of celebration. This time would correspond to February/March according to our calendar. It would be a time of celebrating the deliverance of the Jews from their enemies. Purim thus became a holiday of the Jews throughout their generations, though the day was not a date set forth in the Sinai law. The feast of Purim was a day of rejoicing and manifestation of thanksgiving by the giving of presents to the poor and friends. The feast defines the theme of the book of Esther (See 3:7; 9:24ff). Though not a part of the Sinai law, the feast became a very significant celebration for the Jews. It is mentioned in the apocryphal books (Additions to Esther 10:10-
Chapter 9 DELIVERANCE OF THE JEWS 9:1-17 Helped the Jews: Only those who were most prejudiced against the Jews dared to counter the decree of Mordecai that allowed the Jews to defend themselves. The officials of the Empire actually aided the Jews in defending themselves against their cultural enemies. With this help from the civic officials and army leaders, it is easy to understand how the Jews were able to overcome those who hated them. We must not assume that the hate of Haman for the Jews was the attitude of all the citizens of the Empire. The fact that others helped the Jews to survive indicates that Haman had a personal vendetta against the Jews. His hate was not copied by others who possibly understood the true reason why he was trying to eliminate the Jews from among the people. In the capital of Shushan, 800 of the enemies of the Jews died. This included the ten sons of Haman. Their bodies were displayed on the gallows that were previously prepared by their father
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have the rest of the history books of national Israel, and thus, he wants us to place Esther and Mordecai into God's plan to preserve His people, the seedline of Abraham, in order that we conclude that He is faithful to His promises. The book closes by giving credit to Mordecai for the origin of Esther's strength. We would conclude that Mordecai's strength originated from His faith in the God who works in the lives of His people. Because Mordecai remained true to this principles, he, as Daniel and his friends, was exalted in the kingdom in order to continue his influence of the king and the destiny of the people of God. Even in these closing verses of the book, Mordecai does not let his greatness in the King's court change his character. He remained true to his principles. Great men are identified by their willingness to maintain their principles regardless of the social status in which they find themselves. Great men of God do not let society form or change their principles. They seek to change society through their principles. Their strength is found in God, and thus, when society goes wrong, they stay close to God. They remain a beacon of hope in times of despair, as Mordecai became such at a crucial time in the history of Israel. Throughout the history of the people of God, there will always be the need for people as Esther and Mordecai to lead our way. From this book we conclude that it was Esther's providential destiny to be who she was, and in her position before the King, to play her part in God's eternal plan of redemption. As an orphan child, she could have offered many excuses not to take ownership of her destiny. But because of the encouragement of her uncle, she concluded, with Mordecai, that she was who she was, and where she was, for the purpose of God's work among men.
13; 2 Maccebees 15:36). There is no reference to the feast in the New Testament. Some have supposed that the feast mentioned by John in reference to Jesus' journey to Jerusalem in John 5:1 was Jesus' observance of the feast of Purim. But this view should be rejected since there is no emphasis on the feast in the New Testament, nor is there any mention that the feast was an occasion for the Jews to journey to Jerusalem. Nevertheless, the feast of Purim has been a precious feast of celebration that has been enjoyed by the Jews throughout their history. Because of various persecutions the Jews have endured throughout the centuries, the book of Esther as been the symbol of encouragement and survival for the Jews. For the Christian, the events of the book of Esther remind us that God was working in history in order to bring about His purpose for the existence of the nation of Israel. That purpose was to bring the Savior into the world through the seedline of Abraham.
Chapter 10 ADVANCEMENT OF MORDECAI 10:1-3: The greatness of Esther is found in the greatness of Mordecai. In her time of trial when she was to take a stand for that which was true, it was Mordecai who gave her courage to go before the king. Though there is no mention of God in the book, the lives of these two heroes of faith certainly portray the life-style of the godly. It is as if the writer of the book wants us to sit back and deduct from their behavior that God was certainly working in the outcome of events. If this was indeed the purpose of the writer in making no mention of the faith of both Mordecai and Esther, then we would conclude that he accomplished his purpose. The writer assumes that we
Job
dealing with the suffering of the saints. In order to teach the theme of the book, the book introduces four other characters. The three friends, Eliphaz of Teman, Bildad of Shuah, and Zophar of Na'ameh, come forth in order to convince Job that he has done some sin in his life that would justify God bringing calamity upon him. Their world view of life is that misfortune comes as a direct result of sin, and thus there must be some sin in Job's life for God to cause such great calamity in his life. They thus connected sin and suffering in order to motivate Job to confess the supposed sin that was in his life, and then repent before God. A fourth character in the narrative is young Elihu. Elihu remained silent throughout the three friends' discussions with Job, and Job's subsequent responses. However, in his outrage he could no longer hold his peace. He thus unleashed his judgments upon Job because the three friends failed to convince him of his sin. Elihu was not answered by Job, for he offered no new arguments than what the friends had already stated. In the final chapters of Job's speeches, he complained to God about his suffering. In response, God answered
This is the primary book in the Bible that deals with the problem of human suffering, specifically the suffering of the righteous. Though introduced and concluded in prose writing, the book was written as a poetical story with Job as the leading character. God and Satan stand as opposing figures between good and evil, with God being accused by Satan of not allowing His children to suffer the full extent of what he can inflict upon them. In answer to Satan's accusation, he is subsequently given a chance by God to unleash calamity in the life of Job. The suffering that Satan subsequently brought into the life of Job was for the purpose of convincing us that the righteous, as Job, can remain faithful in the presence of great personal suffering. Because the theme of the book focuses on the suffering of the righteous, we conclude that God wanted it to be a part of the Old Testament canon in order to aid His people to remain faithful during times of suffering. Since the meeting between God and Satan seems unique, and Job a unique character of history in whose life the drama of the story was played out, we assume that this book was an addition to the Scriptures for the purpose of
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Job out of a storm. In His answer, God did not give Job a specific reason for his suffering. He answered Job indirectly by pointing out His awesome power and majesty that was displayed in the created universe. He humbled Job by reassuring him that He had all things under control. God reminded Job that he would be presumptuous to think that he could in any way as a man be qualified to offer better judgments than God. The final conclusion of God's answer to Job was that if He could create and sustain such a great universe, then certainly He was
in control of all things. Job, as well as we, must thus maintain our silence in times of suffering and trust in God who is in control of the universe. Throughout all the drama that took place in Job's life, he did not sin with his lips (Jb 2:10). As a reward for his faithfulness throughout the calamity of his life, God gave him an additional 140 years of life, plus restitution in double of his possessions that he had lost, with more sons and daughters. He was given both in order that his influence have a greater impact on society.
WRITER
Both Ezekiel and James mention Job as a historical character (Ez 14:20; Js 5:11). However, there is no identification of the writer of the book within the text. Suggestions of authorship have included Job and Moses. But it is unlikely that either is the author. Because the writer used the Israelites' covenant word for God, Yahweh, the book could have been written after the captivity of Israel in Egypt. However, the events of the book probably occurred before the history of national Israel. The nationality of Job is not certain. We are not told if he was a Jew or a Gentile. Some have asserted that he was an Israelite, though this assumption is questioned.
Except for the prologue and epilogue that were written in prose, the covenant the word Yahweh is used only a few times. References that are used to refer to Deity are the common terms that were used by other religious people prior to the existence of national Israel. Job could have been a Gentile, for he lived in Uz (Edom) which was a land of the East (1:3). However, because the book was included in the Old Testament canon of Scriptures, it is argued that Job was of Abrahamic descent, though not necessarily one who lived during the time of Israel's existence when the Israelites were in the land of Palestine.
DATE
There is no way we can determine the date of writing for this book. Bible students have suggested dates anywhere from the 18th century to the 3rd century B.C. It is assumed that Job lived prior to the development of the nation of Israel in Egyptian captivity, which would be sometime during the age of the patriarchs. This time is proposed because of the age of Job. In addition to his age at the time of his trials, God added another 140 years, making his life far greater than many of his contemporaries. He could have been close to 200 years old when he died. There is no evidence of people living this
long after the time of Abraham. Job's practices concerning the sacrifices also places his existence before the giving of the law to Israel at Mt. Sinai after the Egyptian captivity. He offered sacrifices for his family which was characteristic with the patriarchs. There is no mention of sacrifices being made according to the law that was given to Israel. Though Job may have lived during the time of the patriarchs, the writing could have been later, though the date of writing cannot be determined in reference to the nation of Israel, or the writing of other sacred literature.
BOOK
Regardless of our knowledge of who the author was, his literary work in writing the book has been his legacy. It is one of the greatest poetic compositions of literature of ancient times. Of all literary treasures that have survived time, Job has to be at the top of the list for poetic excellence and content. The unique nature of this book has led some to question the existence of a man named Job. But reference to him in Ezekiel 14:14 and James 5:11 is the Holy Spirit's testimony of his existence. The author was given special revelation concerning the discourse between God and Satan in the heavenly realm (See chs 1,2). Since the book was written primarily in Hebrew poetry, we would assume that the historical events occurred in the life of a man named Job, but were written as a poetical narrative for the sake of the readers who were Israelites. Since the theme of the book deals with the problem of
the suffering of the righteous, the unknown writer sought to use a real life case in order to teach this theme. Because it is written in Hebrew poetry, therefore, we must not assume that the characters are fictitious, or that the book is not inspired. Job, and the events that surrounded his life, may have been orally passed down to the Israelites, with the eventual inscription of the narrative taking place during the history of Israel or prior to the reign of Solomon. One of the difficulties in translating the book is the ancient nature and condition of existing manuscripts. The manuscripts that exist are often difficult to read, and thus translators have had to add some conjectural assumptions to the meaning of various words of the text. Added to the challenge of translation is the fact that some Hebrew words in the book are found nowhere else in the Bible. It is for this reason that different trans-
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lations will have different readings in some areas. Archaeological discoveries of artifacts that contain writing of sister languages of the times has helped in this matter.
But the fact remains that translators had to resort to some conjectural renditions when translating various words of the text.
was only a means of introduction to receive the challenge that God knew he would propose concerning Job. To and fro on the earth: This statement would assume that Satan went from one place to another, and thus he is not omnipresent as God who is at all places at all times. Satan goes to places in order to generate the degradation of humanity. Once he has started the process of social degradation, he moves on to other places. Once Satan has started the process of social degeneration, it is man who continues to carry out the work of Satan. My servant Job: Job was singled out because of his prominent righteous leadership among men. This would emphasize the importance of leaders to maintain a reputation for good among the people. If they stand morally firm, then the people are encouraged to remain righteous before God. Does Job fear God for nothing: This presents the proposition that must be tested in the discussions that take place between Job and his friends. The friends will assume that serving God pays off in material blessings. And if the blessings do not come, or are taken away, then it is assumed that one is not righteous before God. The conclusion to Job's argument will be that material blessings are not the direct payment by God for service to Him, though in the case of Job, God restored what he had lost, plus more. But the three friends' argument that material blessings are given directly by God to those who serve Him, is not a biblical truth. Millions of saints of the world live in great poverty. They are poor, as the Macedonian saints, though they serve with faithfulness (2 Co 8:1-4). God does not buy the loyalty of His saints with material things. In your power: It must be noted in the text that God relinquishes supernatural power to Satan. Satan could not function against God's saints in a miraculous manner without being granted power from God. This significant point is brought out in the second encounter between God and Satan when God said that Satan had moved Him against Job (2:3). God gives Satan power to work against Job, but this power is still limited by God. Satan could not take Job's life. 1:13-22 In his initial challenge of the integrity of Job, Satan took away his personal possessions. If Job thought that his possessions had been given to him directly by God, then Satan assumed that Job would complain against God. The Sabeans were an Arabian people who lived in the southwestern part of Arabia, the area of modern day Yemen. The Chaldeans were evidently traders who were marauders. In conducting trade between their homeland east of Arabia and Egypt to the south, they raided people along the way. Your sons and your daughters: The last calamity that was inflicted on Job was the destruction of his posterity. No heir was left to carry on his name, or his material prosperity. Thus Satan's attack against Job was complete. Job had lost all his possessions and family, except for his wife. Tore ... shaved ... worshiped: The reaction of Job manifested remorse, humility and subjection to the will of God (See Is 15:2; Jr 7:29; Ez 7:18; Am 8:10). Blessed
Prologue (1:1 – 3:26) Outline: (1) The fame of Job (1:1-5), (2) Satan tries Job (1:6 – 2:10), (3) Job's friends (2:11-13), (4) Job laments his birth (3:1-26)
Chapter 1 THE FAME OF JOB 1:1-5 Job: Though difficult to determine, the possible meaning of this name is "to return" or "to repent." Uz: This land was possibly in Aram and bordered Edom and Arabia (Compare Gn 10:23; Jr 25:23). Perfect and upright: Though he admitted the fallibility that is common with all men, Job did not live hypocritically before God (Mt 6:22; At 2:46; see Ps 12:2). He desired to focus on God throughout his life (2:9,10; 27:5). His substance: During these times, a great family and many possessions were viewed as an indication of God's favor of a person. If the family and possessions were taken away, then it was concluded that God was displeased with the person because of some sin. Each one on his day: This could refer to a special birthday feast for each family member, or it could refer to each family member hosting a feast in rotation with the other families. Offered burnt offerings: Burnt offerings were a command of God since the day of the sin of Adam and Eve. We would not assume, therefore, that these offerings were an indication that Job was an Israelite who was living under the Old Testament law. In this case he offered burnt offerings just in case sinful statements inadvertently slipped from the lips of his family.
SATAN TRIES JOB 1:6-12 This convening of heavenly beings in the presence of God was the opportunity for the cynical Satan to propose his scheme to the One who had all power. Satan is the adversary of humanity, and thus the one who seeks to destroy all that is good. Sons of God: These are the created angels of God (See Cl 1:16; compare Jb 5:1; 15:15). They are His messengers who carry out His will of ministry among His people on earth (33:23). As created beings by Jesus (Cl 1:16), they were present when the universe was created (38:7). Satan came: The word "satan" means "adversary" (See Mt 12:24; 1 Pt 5:8). The text reads "the satan," thus indicating that he also was in the heavenly court as a heavenly being. Use of the word "also" seems to indicate that Satan took this opportunity to bring his challenge before God in order to test Job. The testing of Job must be considered a unique event in that God allowed Satan to specifically bring calamity into the life of Job. The righteous needed a testimony to the faithfulness of one who remained faithful before God in the midst of great suffering. They needed a testimony that no amount of suffering in this life is a valid reason to turn from God (See comments Rm 8:18). From where do you come: God knew what Satan was doing, and from where he had come. This question
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be the name: Job did not associate that which he possessed as a reward for his faithfulness to God. The greatness of his faith was manifested through his separation between possessions and his faith in God. He thus blessed God and did not curse Him for the calamity that had befallen him. In times of great trial, therefore, the true nature of one's faith is manifested. Nor blamed God foolishly: This statement must be remembered throughout the book. Throughout his trials, no foolish attack against God came from the mouth of Job. Job did complain to God when his friends came to him with erroneous arguments that were based on the theology of the day. But Job did not follow the advice of his wife that he curse God and die.
would be a merciful relief of his present suffering. Foolish: Whatever the motive behind the statement of his wife, Job considered it foolish. He would not so sin by his mouth, regardless of the calamity into which he had fallen. Will we not receive evil: It is often the foolishness of men to praise God in good times, but curse Him in bad times. Such was deemed foolishness by Job. As a believer, Job knew that he had to accept the bad with the good in reference to having faith in God. Life was not all good for the believer.
JOB'S FRIENDS 2:11-13 Eliphaz came from Teman, an area that is generally referred to as Edom (See Gn 36:4,10-12; Jr 49:7). Bildad came from Shuah, an area that is commonly believed to be southeast of Palestine (Gn 25:1-6). Zophar came from Na'ameh, an area in the northwest of Arabia. Seven days: The friends did not first recognize Job. His ailment had disfigured his appearance. They were so overcome by his ailment that they tore their clothes and sprinkled dust on their heads. In sympathy with his situation, they said nothing for seven days.
Chapter 2 2:1-10 Perfect and an upright man: This second scene of a heavenly encounter between God and Satan repeats the content of the previous discussion. Satan's challenge in this second discussion with God was founded on the fact that Job passed the first test. He remained faithful regardless of the removal of his possessions and family. Satan now sought to focus on the physical body of Job. You moved Me against him: Satan has no supernatural power. All supernatural power rests with God, for God created all things, including Satan (Cl 1:16). The statement that Satan moved God against Job clearly manifests this teaching that is maintained throughout the Bible. Only God has power over the supernatural. Only He can work miraculous happenings. And in this case, it was the power of God that was given to Satan on this particular occasion in order that Satan do his deed against Job. Satan was a created angel of God who fell. That which was created cannot have the power of the One who creates. All supernatural beings were created by God, and thus do not have the power of the Creator. All supernatural power originates from God, and thus is controlled by God. If God had not delegated power to Satan he could have done nothing in reference to taking away Job's possessions, family, and inflicting his body. Skin for skin: This is an ancient proverbial saying that cannot be determined. However, the meaning could possibly be understood to refer to Satan's statement, "All that a man has he will give for his life." And true this is. Men will give all their possessions in order to retain their health. The desire of men to continue life is stronger than the desire to maintain wealth. Boils: This term that is commonly used by interpreters probably does not fully define the Hebrew word shehim. Deuteronomy 28:35 seems to indicate that this was a malady that affected the skin. It could have been leprosy, though it is difficult to determine exactly what the ailment was. The ailment caused intense itching and suffering on the part of Job. It seems that the ailment disfigured him to the point that his approaching three friends did not initially recognize him (2:12; compare 7:4,5,14; 30:17,30). Curse God and die: Job's wife had also lost everything, and thus her security in life. Her statement here could be an indication of her frustration that she unleashed on her husband. And then, the statement could have been made in the desperation of the moment that there was nothing for which Job could now live, and thus death
Chapter 3 JOB LAMENTS HIS BIRTH 3:1-10 After seven days, and in despair because of his situation, Job broke the silence by cursing the day he was born. He wished that God would forget his birthday, and that his existence be forgotten. He wished that everything that caused darkness would conceal his birth, and thus it not be known to man. He even wished that the night of his conception would have had no joy, for he would not have come to his suffering if he had not been conceived and born. Let those who curse: Job even calls on the mythology of his day to come forth and curse all that pertained to his existence. 3:11-19 Continuing from the time of his birth, Job lamented his birth, thinking it would have been better to have been stillborn, than to survive birth. In his misery he believed it would have been better if he were stillborn, or he had died from malnutrition than to survive for the misery he endured. In death, kings, counsellors and princes rest from their burdens of leadership. If he could suffer death, he too would be at rest from his burdens. Even prisoners are free in prison from those who oppressed them outside prison. In death the slave is free from the demands of his master. What is significant during his calamity is the fact that Job never thought about suicide, for he understood that it was God who gives and takes. 3:20-26 Job wondered why life would be given to one who would suffer as much as he. He asked why the righteous should suffer. This proposition is to be answered by the experience of Job. At the end of Job's ordeal, God never gave him a direct answer for the cause of his suffering. In the conclusion of the drama of his life, God stated that in His majesty He has everything in control. Though the righteous might have to endure the greatest of sufferings, they must realize that God is working out His purpose for the existence of the world. In the final words of God in this majestic poem He would call on our faith in the fact that He is in control. Though Satan is introduced as an adversary in the life of the saint, the saint must
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Chapter 5 5:1-7 Call now: The challenge is that there is no one who will hear Job's complaint against God. Everyone had turned away from Job. Holy ones: Or, angels. Job could not even turn to those who were commissioned by God to aid the righteous on earth. Eliphaz chided Job that there was no one to help him. The indication is that the three friends believed that God was distant from man, and thus could not be approached. Taking root: If Job continued to fret concerning his condition, then certainly he would make it worse. Crushed in the gate: Judgments were sought from the elders who were at the gates of the cities. Thus the children of the wicked had no security from the elders, for the elders would make judgments against them. Hunger ... thorns ... schemer: The hungry steal the crops of the wicked, which crops struggled to survive among the thorns. Deceivers scheme to relieve the wicked of their possessions. Man is born for trouble: It is not the physical environment in which man lives that produces the trouble. It is man himself who must take responsibility for the trouble that he creates for himself. The fact that man lives in an environment where he is free to make choices makes him responsible for the choices that he makes. 5:8-16 Since Eliphaz concluded that Job's suffering was the direct result of some sin in his life, he proposed the cure. Job must now seek God in order to be relieved of his suffering. Since the Lord lifts up those who are fallen, and providentially works in the lives of those who seek Him, then the solution for Job's problems was that he turn to the Lord. At the same time, Eliphaz argued, God would work against the wicked in order to bring calamity into their lives. 5:17-27 Binds up ... makes whole: God must be trusted in affliction because He strengthens the righteous and heals their affliction. From this premise, Eliphaz listed several things that God does for the righteous. Six ... seven: These numbers are symbolic. The number six is a large number, but must be perfected by seven. In the text, Eliphaz listed several trying situations that could come upon the righteous. If the righteous endured, then they would be in peace and have a great number of children in their old age. His conclusion was that Job should listen to this tried and tested advice in order to deliver himself from his affliction. The irony of Eliphaz's argument is that he argued from an erroneous proposition against Job whom he thought was wrong. But in the end, Job was blessed with many children and rewarded with double possessions because he was right. Eliphaz was wrong.
never forget that it is God who is controlling our existence and the existence of the universe. Since nothing that exists is outside the control of God, then God must be trusted to care for that which is in existence. Job, and ourselves as the readers, will understand this fact by the conclusion of the book.
Debate Over Suffering
(4:1 – 31:40) Outline: (1) First cycle of speeches (4:1 – 14:22), (2) Second cycle of speeches (15:1 – 21:34), (3) Third cycle of speeches (22:1 – 31:40)
Chapter 4 FIRST CYCLE OF SPEECHES 4:1-6 Eliphaz: Since Eliphaz was the first to speak, it is assumed that he was the oldest of the three friends, or possibly considered to be the wisest. He began his response to Job in a gentle and respectful manner. Nevertheless, he felt that Job's outburst of complaint could not go unanswered. He thus chided Job for being impatient. He reminded Job that he had given comfort to others by strengthening the feeble knees. Now that Job had feeble knees, Eliphaz accused Job that he had forgotten his own advice to others. Your fear: The fear of God was the beginning of wisdom (1:9; Ex 14:31; Lv 19:14,32; 25:17; Ec 12:13). Job reverenced God, and thus this should be his confidence before God. 4:7-11 Who, being innocent, has perished: This is the premise upon which the three friends based their arguments. The premise was based on the belief in the religious culture that God materially rewarded the righteous, but withheld from the unrighteous. Those who lived in an evil manner would reap evil. Their conclusion, therefore, was that there was sin somewhere in the life of Job because of all the evil that had come upon him. The wicked here were thus compared to the lion. Though the lion had a great roar and was fierce, when his teeth were broken, he starved to death. The whelps then scatter and starve because they had no provider of food. It is in this way that the wicked are destroyed. The application is that Job, the lion, has been broken and is facing destruction. 4:12-21 Secretly brought to me: It was not that a spirit revealed something to him. The language here is not as prophets who were inspired by God through visions (See Jr 1:4; 2:1,4). What is stated here indicates that Eliphaz had an inspiring thought in the night. Eliphaz argued that Job was a good man, but in his argument to God, Job must not consider himself righteous before God because of his good deeds. He argued that even the angels cannot be compared to the righteousness of God, and thus are charged with folly in comparison to the purity of God. If angels are not considered perfect before God, then certainly mortal man, who is the product of clay, should not be considered perfect before God. As a moth, man's life on earth is crushed and he passes away. He perishes into obscurity. Tent cord: In death man is plucked up as a tent peg. That which he has acquired in life is torn from him by death. In death, no one takes anything from beyond the grave.
Chapter 6 6:1-7 It is at this time in the narrative when Job justified his complaint. In justifying his complaints about his existence, he defended himself against the accusations of his friends. He had no cause for complaint other than the possibility of some sin in his life. He asserted that his friends saw only the calamity of his life, and thus accused him unjustly. If the friends could only see the totality of his suffering, Job argued, then they would conclude that he was not complaining without cause. Arrows of the Almighty: Job felt that God had launched this attack against him, but he could not understand why. In his
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misery, Job did not recognize that in the case of the suffering of His people, God too feels for their misfortune. God is not mean in that He personally brings calamity on His people. In the case of Job, it was Satan who was personally bringing calamity into the life of Job. Job, as well as all God's people, must realize that they live in a fallen world that is marred by sin. It was the consequence of sin that we must live in a fallen world (Compare Rm 5:12). It is the consequence of man's sin in general that causes us to reap the fruits of a world controlled by sin. Bray ... low: Job justified his right to complain. As braying and lowing are the results of dissatisfaction in the life of an animal, so he claimed the right to voice his dissatisfaction in reference to his predicament. Soul: Job used this word to refer to that which desires or has an appetite for what is beyond the physical world. He said he had a right to desire happiness in his existence in life. When denied happiness in life, he felt he had a right to complain to God. 6:8-13 After justifying his right to complain, Job continued with his plea for death to bring him peace. Since his flesh was not as rocks or bronze, then he wondered how much longer he could endure his present physical state. Since he had no more hope in life and no purpose, then he concluded that there was no reason for life to continue. Hope is that which brings purpose to life (Compare Rm 8:24,25). 6:14-23 Job thought his friends came to console. But he discovered that they came to be critics of his life. They kicked him while he was down. It seems that his predicament in life had been the opportunity for them to unleash their jealousy concerning his former prosperity. Deceitfully: Because his friends came as critics, instead of comforters, they had worked deceitfully as friends, for true friends would not say against a friend that which the three were saying against Job. Caravans: His disappointment in his friends was portrayed as those in trading caravans who followed a path that was to lead to water. But the path led to despair, for there was no water awaiting thirsty souls. 6:24-30 Job did not seek financial help from his friends. Nor did he seek deliverance from an enemy. Thus he expected that his friends who came to him would bring words of comfort and exhortation. With such words he could have better endured his suffering. So because his friends brought only words of judgment, he too had resorted to such words in order to counter the accusations that were made against him. My cause is righteous: Job asked his friends to reconsider his right to complain about his calamity. He asked for their consideration of his position that his calamity was not the direct result of some sin in his life. Wicked men do reap what they sow (Gl 6:7,8). But in the case of Job, Job was not reaping from what he had sown in wickedness. Though he did not understand the reason for his plight, he knew that as a righteous man before God he was reaping beyond the normal amount of suffering that befell the righteous.
istence, comparing it to the hard labor of a slave. His life was empty and without hope. As a cloud, it was vanishing away and headed for the grave. The dead do not return to the living, he said, and thus the dead are forgotten by the living. When one dies, he is soon forgotten, not even being remembered by grandchildren and great grandchildren. 7:11-21 Because of the futility of the existence of life, Job justified his speaking out in the anguish of his despair. In his complaint, he turned from speaking to his friends, to laying his case directly before God. He asked if he were some monster of the sea that must be controlled in order not to bring destruction. He found no comfort in sleep, for he was plagued with nightmares. He felt that death was his only hope of relief. He questioned why God would allow him to live since his plight was so miserable in life. He felt that God was constantly afflicting him, and thus questioned why he was tormented every moment. Have I sinned: Job wondered why such great affliction would come from any sin that he might have committed. If his calamity were the result of some sin, then the sin would have had to be great and thus known by him. But if he had sinned, Job questioned why God had not forgiven him of his sin. You will seek me: Job still saw God as a God of love. He pled that God seek him out urgently before he died. No longer be: Job seems to believe that if he did die, he would be beyond the reach of God. While at the point of death, therefore, in his despair he begged for God to come for him lest he pass away from God in death.
Chapter 8 8:1-7 Bildad: Bildad now reacts to the discourse of Job. As a traditionalist, he felt that Job was being irreverent toward God. Thus in his anger, he rebuked Job for what he said in the last speech. Since Job had assumed that he was right (6:29,30), Bildad argued that Job had wrongly assumed that God was unjust by afflicting him. Bildad's argument was based on the premise that the calamity of Job's life came as a result of sin on the part of Job. Since Job had argued that man is shaped in life by unbearable trials that are brought on him by God (7:1-7,17,18), Bildad affirmed that God was just in whatever He did in the life of man. His assumptions were based on the general belief of all three friends, that God rewards the righteous, but brings calamity on the wicked. And in the case of Job, he assumed that there was still some sin in Job's life that warranted the calamity that he was experiencing. Does God pervert judgment: This was the premise upon which Bildad based his argument against Job. Since God is the Almighty, then everything that comes from Him is just. Man has no right to question his plight since God would not deal unjustly with man. In Job's case, God's judgment was just because he assumed that there was some sin in the life of Job that deserved the just judgment of God. If your children have sinned against Him: Though hypothetical in the statement, Bildad was saying that the death of Job's children had to be the result of some sin that was in their lives. The severity of the sin was determined by the severity of the punishment. In making this assertion, therefore, Bildad was harsh with Job in that he turned to prove his proposition by using the death
Chapter 7 7:1-10 As Job continued his discourse into this chapter, he still felt that death was an option in order to be delivered from his suffering. Days of a hireling: Job bemoaned his ex-
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of Job's children. If you would diligently seek God: Bildad called for Job's repentance. If he would repent, Bildad concluded, then God would restore Job's blessings beyond what he had. We must not forget that Bildad's premise for these statements was wrong. Blessings do not come directly in life from God according to the righteousness of man. God does not reward faithfulness with riches. Though God restored family and possessions to Job after his suffering (42:10-17), they were not restored as a result of repentance on the part of Job. Job never understood, as we, that his suffering was the direct result of Satan's specific request to God that he test Job. Therefore, he was not given an answer as to why God blessed him double after the time of suffering. Believers must not assume that they will be blessed in riches after they go through great suffering. The existence of the great number of poor believers in the world who suffer greatly is an illustration of this truth. 8:8-10 Past generations: Bildad challenged Job to consider the past experiences of man that would confirm his exhortations that he was giving to Job. Bildad asserted that he was right simply because the advice he was giving was found in the traditional teachings of the society in which they all lived. However, his assumption was wrong because the antiquity of teaching does not prove that a particular teaching is right. He was wrong in assuming that the life experiences of one man could be trusted, and thus established as truth. He was thus wrong in accusing Job that his personal life experiences could not be trusted because of his present suffering. Job, therefore, must rely on the accumulation of traditional life experiences that had been handed down from the fathers. 8:11-22 Papyrus: This plant grows while in the presence of water. But when the water is taken away, it withers. Bildad's application was that men wither and die when they take themselves from the presence of God. So is the life of the profane person whose house is as weak as a spider's web. Green before the sun: Man's life is as a green plant. While alive, the plant spreads its roots or vines among the rocks in order to survive. But when dead, it is no longer remembered and another plant takes its place. In his application to the circumstances of Job, Bildad found hope. At least Job had not yet died for some sin he may have committed that brought on his calamity. If he repented, then God would reward him with things over which he could rejoice and a family that would restore laughter to his life. Those who hate you: Bildad was unknowingly prophetic in this statement. He did not realize that in the end of the drama of Job's ordeal, he himself would be one of those who was clothed in shame.
free from committing sin, then no man can stand just before God (Rm 3:23). No man can present himself innocent before God. If men would plead their case before God on the premise of innocence, then there is no possible way to win in such a legal contention. No one can harden himself against God and prosper. It is impossible to reason from the viewpoint of the fallibility of man in order to win in a contest against Him who has created and controls all things. Bear, Orion and the Pleiades: God is the creator of these constellations of stars. Chambers: These would possibly be constellations of stars in the southern sky. He goes by: Because we are limited by our five senses, and to the physical world, we cannot perceive the presence of God who is spirit. With our five senses it is impossible to reach into the supernatural world. Job's conclusion was that God's goings were beyond the perception of man. God's omnipotence and omnipresence make it impossible for man in any way to be in contention with God. God is the final moral standard, and thus man's moral standards are not to be compared with God. Our standards are to be established by God. Not turn back His anger: No one can change the final destination that God has established for the end of the history of man. If God works specifically in the case of one as Job, then individuals cannot terminate His plan. If the allies of the proud have no hope of determining the will of God, then Job reasons that there is no possible way for him to do so. 9:14-16 How much less will I answer Him: In other words, Job says he could not refute God if God had a charge against him. If one were to make a defense before God, then he would certainly choose his words carefully. If one were legally righteous before God, then he would still be overpowered by the awesome nature of God. If one would have a discussion with God, then he could only approach God with humble supplications. Even then Job said he would be surprised if God would even consider this plea. Job's point is that God is so great in comparison to man that we wonder why He would even consider the plight of any one individual. 9:17-22 If one were in a discussion with God, Job here expressed hopelessness trying to win any debate. If one approached God with strength, then he would be crushed. If one sought to justify himself before God, then he would be legally condemned because no man is without sin before God (Rm 3:23). Job's point was that though man would approach unto God with perfection, he would still be only as a breath of wind that quickly vanishes away. The Greeks invented gods after their own imaginations. They were gods with whom they could devise schemes. But the true God is not manipulated by the whims of man. The Greeks manipulated their gods with their minds. The one true and living God establishes ways to which the minds of man must conform. 9:23-26 God is indiscriminate in reference to His destruction of men. His wrath can be poured out on both the righteous and wicked. Job asserted that the world had been given over to the wicked. He then affirmed that since God was in control of the world, He was responsible for the condition of the world. If this were not the case, reasoned Job, then who is responsible? Though God would assume responsibility for the world, we must not forget that it was man through sin who
Chapter 9 9:1-13 I know that it is so: Job knew that the wicked suffer as a result of their sinful actions. There was some truth in the argument of Eliphaz and Bildad, but the punishment for sinful actions is not directly from God. Sinful actions generally reap the whirlwind of consequences as men violate physical and moral laws of the environment in which they live (See comments Gl 6:7-10). How should a man be just before God: This was Job's question to the friends. Since no one is
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brought the world to its present state of degradation. But we must keep in mind that the theology of Job's day was different from our thinking that is based on more revelation from God. The general concept of evil and suffering in Job's day was based on the belief that all consequences came directly from God, because God was in control of all things. We must keep in mind that Job's theology was not inspired. He reflected much of the thinking of the day, though not in agreement with his three friends. The words of Job were written by inspiration. But we need not think that his speeches in the cycles of discussion with the friends were revelation that was not already believed by those of his day. We now understand the whole plan of God's work to bring the Savior into the world, which plan was not known by Job. We now understand the purpose of the world, which purpose was not revealed in the days of Job. Job, therefore, could not express in his time that which we now know as a result of the full revelation of God. When he was speaking, he did not know that Satan had previously had a meeting with God specifically about his case. My days are swifter than a runner: At this point in the discussions, Job turned to the brevity of his life. He used three figures to portray this brevity. His life was fleeing away faster than a courier, swifter than the fastest ship, and quicker than the eagle that swoops down upon its prey. 9:27-35 Job knew that if he stopped his complaining he would still be held accountable for his behavior. If his attitude was changed to joy, this would not help his presentation before God. Even if he cleansed himself with pure snow, he still would not be innocent. If he were to cleanse himself, God would still plunge him into the filth of the ditch. Job remained true to his conviction that he was innocent before God, and thus he could not understand why God was dealing with him in such a manner. And because he knew that he would not stand innocent before God, he remained fearful when considering his complaints. So he was frustrated with the displeasure of God which he supposed God had been poured out upon him. When the book ends, Job will not be told of the heavenly meeting where Satan asked to unleash trials on him. God's only answer will be that man's faith in His control of all things must stand as the answer to the problem of suffering. God created the best of all possible environments for the habitation of a truly free moral individual. In this environment, suffering will be encountered. We must trust that God created the best environment to prepare individuals for heavenly dwelling.
case before God. Is it good to ... oppress ... despise: In his despair, Job reasoned with God through the question of verse 3. He asserted that it was not logical for God to oppress that which He created, and at the same time shine with favor on the wicked. Have You eyes of flesh: God is spirit (Jn 4:24). He has no physical form, and thus He is not afflicted as a man. "Eyes" is a metaphor that refers to God's knowledge of Job's predicament. What puzzled Job was that he knew that God knew he was innocent, but at the same time, He afflicted him with great suffering. No one can deliver: If God chooses to inflict suffering, then all are hopeless and cannot be delivered. Yet You destroy me: Job's frustration was that he could not understand why the righteous suffer as he did. If God is the creator and omnipotent over all things, then he wondered why the righteous had to suffer. If God seeks good for his saints, and at the same time is all-powerful, then could He be benevolent if He does not take away the suffering? If He does not take away the suffering because He cannot, then He is not allpowerful. In this supposed contradiction, Job did not question the existence of an all-powerful and benevolent God. Out of his frustration, he only sought to understand the plan of God in reference to our existence and suffering. The answer to Job's supposed dilemma is in the fact that God can do all that can be done. He cannot create a truly free-moral being without allowing that being to live in an environment where choices can be made. And in order for that being to be truly free to make choices, then he cannot be hedged in or programmed as a robot. The wicked exist, therefore, because they have made choices of evil, which choices cause untold suffering and evil in the environment of the righteous. The conclusion is that God created the best of all possible environments for the existence of a truly free moral being. Bring me unto dust again: Even without the existence of written revelation, the creation of man out of dust was commonly known by Job's generation. In view of the origin of man from the dust of the earth, Job questioned why God would have created man in the first place. The answer is in the fact that God is a God of love. And in order for God to be loved by His creation, His creation must be truly free to say to God, "I love you, too." It is better to have lived in the presence of a loving God than never to have lived. "I-love-you-too" will eventually bring the righteous into eternal dwelling in the presence of God. 10:13-22 Hidden in Your heart: Job now seeks to understand the hidden purposes of God. What confused him was that regardless of his righteous living, he had to suffer such great calamity in his life. He was full of confusion because he sought to live righteously, but God seemed to hunt him down in order to afflict him. And when he was found, Job felt that God showed His presence with him through the suffering that He inflicted upon him. Job thus began to conclude that God's infliction of suffering in his life was His judgment that he was in some way guilty. If God had inflicted him because of some guilt, then he questioned why God created him in the first place. If the righteous suffer, then why was man even created by God? Paul gives the answer. "For I consider that the sufferings of this present time are not worthy to be compared with the glory that will be revealed to us" (Rm 8:18). We see
Chapter 10 10:1-12 In chapter 9 Job affirmed his innocence regardless of the fact that it seemed that God was holding him accountable for something he did not know. In this chapter he seeks to find meaning for his life, regardless of the calamity that had befallen him. Though his understanding of God was limited, he reasoned from his limited understanding in order to determine the reason for his suffering. My soul is weary: He had nothing else to lose. Since death would bring relief, he encouraged himself to bring his charge before God. Since Job had by this time reasoned that he was guilty of something, and with nothing else to lose, he was emboldened to bring his
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eternity only from the side of time on earth. God sees it from the side of eternal existence. Though we cannot earn heaven through perfect living or atonement through good works, the sufferings of a life of fifty or sixty years is little to pay for an eternal heaven in the presence of God. Unfortunately, Job viewed all things from the shadow side of the cross, whereas we are privileged to understand all things through the offering of Jesus. Because Job did not have knowledge of the cross, and yet remained faithful to God through all his sufferings, exemplifies his faith. His faithfulness brings judgment on those this side of the cross who fall from faith because of suffering, for we now have knowledge of all the spiritual blessings that are in Christ (Ep 1:3).
his inquiry, he sank further into despair. Wisdom will die with you: This supposed compliment of his friends was a sarcasm concerning their supposed greater knowledge of the ways of God. The irony of Job's encounter with his three friends was that they actually did not know God, or else they would have been merciful to him in his plight. They understood God only from the accepted view of the society in which they lived. Job knew God according to the circumstances of his life. The story of Job's life, therefore, was an encounter between the views of God that men had created after their own experiences and the true God who is revealed from heaven. 12:4-6 Mocked by his neighbor: Job had become a laughingstock by others because of his ordeal. Before his suffering, he had presented a life of righteousness before his neighbors. But because of his suffering, he had been cast into a pit of despair. A lamp despised: If righteous Job would suffer so, then his neighbors concluded that there was no gain in living righteously before God. If the wicked prosper, then Job reasoned that there was no gain in living righteously before God. His neighbors laughed, therefore, because they saw the supposed uselessness of his righteous living. 12:7-25 Job's friends gained their knowledge of God by observing the wonders of the physical world in which they lived (See comments Ps 8; Rm 1:20). The existence of the physical world, and the behavior of all organic life, testifies to the existence of God. The good that is in the world is indiscriminately given by God to all men because they live in God's created world. Both the righteous and wicked thus partake of the blessings of the world. But the logic of the friends of Job was flawed. It is true that all men partake of the good that is offered by the world, but it is not true that those who are righteous are dealt a greater amount of blessing than the wicked. God's rain falls on the field of both the righteous and wicked. If the righteous prospered above the wicked, then one would think that judges, kings, princes and elders would prosper more than the wicked. But even these officials are stripped and made fools by God.
Chapter 11 11:1-6 Zophar: As both Eliphaz and Bildad, Zophar also came forth to defend the justice of God. In chapters 9 & 10 Job made strong claims of innocence. In doing so he motivated the three friends, specifically Zophar, to launch his verbal onslaught against Job. Zophar thought Job was full of talk because of his supposed ranting in his previous discourse. He believed that Job's words were full of lies and mockery of God. My doctrine is pure: It was against this claim that Zophar launched his disagreement with Job. Zophar reasoned that if only Job could see his sin, then he would understand that he was not only deserving of his present afflictions, but also grace from God. Zophar was a dogmatist. He had no proof of any sin in the life of Job, but still asserted his accusations against him. 11:7-12 It frustrated Zophar that Job had sought to investigate the nature of God. He believed that God was past finding out, and thus anyone who would seek to understand God was acting arrogantly as Job. Since God knew everything throughout the world, then it would be presumptuous on the part of man to understand God. He knows vain men: Job had claimed that God did not distinguish between the righteous and wicked when He inflicted suffering. Zophar disagreed with this. Empty-headed man: Zophar quoted this old proverb in verse 12. He applied it to Job because of Job's supposed arrogance in trying to understand God. 11:13-20 Zophar was direct, if not harsh, in his attack against Job. However, he felt that there was hope for Job, if only Job would repent and turn to God. He should turn from his wrong and humble himself before God. If Job would only stretch out his hands in prostrate submission to God, then he would be healed. If Job would so submit to God, then he would have hope. Many would then return to him for favor. On the other hand, the wicked will be swallowed up in death because they fail to repent.
Chapter 13 13:1-12 I also know: The three friends had no advantage over Job in reference to their knowledge of God. Because they had offered nothing new, Job felt that it was more profitable that he speak to God and not them. Since they were inventors of lies, and as physicians who are of no value to the sick, it would be profitable if he would address his complaints directly to God. The friends had spoken falsely because they claimed to be speaking on behalf of God. Job had thought that they would function as objective arbitrators between himself and God. But they took the side of the accuser. Without any evidence of Job's supposed sin, they cast their judgment upon him. If He should search you out: Job now believed that his friends were in danger before God. If God would hold them accountable for their speeches, he was convinced that they would stand guilty. At the end of the drama, this proved to be true because God called on Job to pray for his friends, and the friends themselves had to offer sacrifices for forgiveness concerning their sinful treatment of Job.
Chapter 12 12:1-3 In his response to Zophar, Job resorted to sarcasm. His friends had claimed a special understanding and knowledge of God, but failed to point out the sin that would justify his suffering. In this speech of Job, therefore, Job was more fierce in his words toward his friends. He was also emboldened to lay his plea before God. Since God did not answer
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asked that God turn away from man in order that man enjoy some rest during his brief life. Hope for a tree: If a tree is cut down, it can grow again from its remaining roots. However, if a man is cut down in death, he will not come forth again. Until the heavens are no more: Ancient beliefs concerning life after death were vague. Job's statement here seems to indicate that those who rest in death will not rise out of their sleep until the heavens are no more (Compare 2 Pt 3:10-13). In the book of Job there is a vague understanding of death (See 3:12-19; 10:21,22; 14:20-22). However, later revelation in the Old Testament reveals that God's people will overcome death (See Ps 16:10; 49:15; 73:23-26). 14:13-22 If a man die will he live again: Job's belief in an eternal God would assume that he believed that after death man does not cease to exist. The fact that Job made this statement indicates that a concept of resurrection was a part of his theology. You sew up my iniquity: It could be that Job also believed that there would be a final accounting of the sins of man. The figure here indicates a final accounting of the acts of man. Regardless of any hope that might be expressed in these words, Job continued to portray the despair of life, and specifically the hopelessness of his life. The sufferings of this present world work against the hope of man. However, it is often a strong hope that gets one through hard times.
13:13-19 Job now turned to address God. Put my life in my hand: Since Job's answer to his misery was death, then without losing anything but his life, he turned to address God with his complaints. He will slay me: Since Job had lost all hope of surviving his ordeal, he was emboldened to speak his mind. What is significant here is that he maintained his faith regardless of possible death as a result of God's hand upon him. Job was determined to maintain his faithfulness regardless of the loss of his life. This also will be my salvation: No hypocrite or wicked person would dare to state his case before God. But Job's salvation was in the fact that he could state his case before God with a clear conscience. I know I will be justified: In the midst of such great despair, Job had hope that God would restore him to his former state. He trusted in a God of grace, though he had to endure at His hand. And for this reason, he was willing to take his case directly to God. He was so passionate about taking his case directly to God that he thought he would die if he did not. 13:20-28 In taking his case before God, Job first asked that God not terrify him to the point that he could not speak (See 9:34,35). Second, Job asked for a response from God in order to reaffirm that He heard his plea. Make known to me my transgression ... why hide Your face: Job was willing to die without changing his behavior before God because he was confident in his righteous behavior before God. If he died, he first wanted to know the sin that caused so much suffering to come into his life. If his friends were correct—that suffering is the direct result of God's punishment for our sins—then Job wanted to know the sin that caused him such great grief. Will You pursue: As a human, Job knew he was insignificant in comparison to God. And thus he wondered why God would pursue him, for such pursuit was like a man running after dry stubble. Iniquities of my youth: Job considered the fact that he may have committed some sin in his youth that he had forgotten, for which sin he was now being held accountable. Job now felt that he was in stocks, guarded by God who would not release him from either his misery or life. Decaying: His life was rotting away. He felt that God had brought him into the bondage of his sufferings, and thus he was as worthless as a moth-eaten garment.
Chapter 15 SECOND CYCLE OF SPEECHES 15:1-16 Eliphaz: This discourse of Eliphaz takes the narrative into the second cycle of discussions between the three friends and Job. In the first cycle the friends thought that Job's problems were the cause of some sin in his life. They urged him to repent in order that his former blessings be restored by God. Job's insistence on his innocence led them to believe that he was being arrogant, if not blasphemous against God. In this second cycle of speeches the friends have come to believe that Job is stubborn and arrogant, for he will not follow their advice to repent. In order to move him to confess his sin, they use strong language. In this leading speech of Eliphaz, Eliphaz is convinced that Job is being stubborn in his refusal to respect their advice that he repent. Vain knowledge: Eliphaz was convinced that Job's defenses were signs of his arrogance and unwillingness to repent. He accused Job of thinking that his wisdom was superior to that which he and the friends had, for the friends stood behind the wisdom that had come from the old men. East wind: Eliphaz accused that Job had filled himself with the hot east winds. He accused him of unprofitable talk that would lead to no good. Eliphaz believed, therefore, that Job had condemned himself with his own words. Consolations of God: In an earlier speech, Eliphaz claimed to have received some revelation from God on this matter (4:12-17). And thus in this speech Eliphaz accused Job of rejecting the counsel of God that he had given. Eyes flash: Eliphaz judged Job's character. Because of the blinking of Job's eyes, he assumed that Job was being angry with God. He argued that if God did not consider His holy ones or creation clean, then certainly Job would be presumptuous to consider himself innocent. The point is that no man is in-
Chapter 14 14:1-12 Born of a woman: Job continued the thought of the preceding chapter in that he wondered why man in his lowly state would be considered for special attention by God. Since man's life is so short, Job questioned why God would be so concerned with individuals who were as a blooming flower that soon passes away. Job reasoned that it would be beneath God to even consider significant any individual. He thus questioned why God would take any special notice of him. One important point that does come from the book of Job is the fact that God considers the importance of individuals. Clean ... or of an unclean: There is no one who stands righteous before God, for all have sinned and fall short of the glory of God (Rm 3:23). Why would God, Job questioned, even consider a man worth all the effort that He was putting into his life. So that he may rest: If God's attention means suffering, then Job
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nocent of sin (Rm 3:23). However, if the proposition of the friends was correct, then they too should be suffering the same fate as Job, if indeed God directly renders physical suffering in time for sin. 15:17-35 A dreadful sound is in his ears: The wicked man lives in a constant state of anxiety. Though prosperous, the destroyer will steal all his goods. The wicked man lives a sensual life without respect for God. But in his prosperity, his rebellion against God will lead to his ruin. Darkness and destruction will overtake him. He will die before his time. The life of the wicked man is cut off before his time. The illustrations that Eliphaz used were directed toward Job, for he assumed that Job had sinned. He compared him with the wicked man whose end is before its time. Thus Job should repent before his end comes.
his friends to acknowledge any injustice that he had done. 16:18-22 Do not cover my blood: If blood was spilled, vengeance was to be rendered to the one who spilled the blood (Gn 4:10,11; see Ez 24:7,8). Job was not being murdered, but he believed that if his ailments came to death, he was being unjustifiably killed. He wants his cry for justice to be made known. My witness: If he did die, he knew that he had a record in heaven of his righteousness. His record would show that he was innocent of all accusations. Tears to God: He knew that he could not turn to his friends for vindication. Therefore, he focused on God to be the final judge of his righteousness. His faith moved him to trust in God to vindicate him.
Chapter 17 17:1-5 It was at this time that Job felt he was at the point of death. Mockers: Though he was suffering even unto death, his three friends were mocking him because they had joined those who looked on him with derision. Their counsel was a judgment of his character, and thus they were a council of mockers as those who also did not understand Job. Pledge: Though at a low in his suffering, he asked God to guarantee his future. He thus maintained a hope past death. He trusted in God to provide something better than what he was enduring. Flattery ... for a spoil: The friends had boasted before the people of their consultations with Job. They had used Job as a spoil for their own social benefit. 17:6-9 Byword: The friends use the situation of Job as an occasion for their own exaltation in the community. By doing so, Job became a mockery in the community. Nevertheless, Job believed that truly upright people would understand that his predicament was not brought on because of any sin. He affirmed that those who were truly righteous would not be turned from their beliefs and behavior when they considered the calamity into which he had fallen. Stronger and stronger: Though he felt he was near death, Job became more confident that his life of righteousness was the right way. His confidence at this time in his suffering grew. Though he was suffering, he knew that his moral standards were the best for living for they were based on God's will. 17:10-16 Come now again: Because of his confidence in living after God's moral standards, Job gave an invitation to his friends to repent. He knew that they too would eventually join him in death. This was his appeal to them to repent before they were swallowed up by death. Pit ... worm: The grave (Sheol) was now to be his home. In death his relatives would be the worms of decay. At this time in his suffering, Job had given up hope of restoration to his former way of life, and thus he saw only death to be that which would bring him comfort.
Chapter 16 16:1-5 As in his other addresses to his friends, Job responded first to his friends before making his complaints to God. Job had previously addressed God (13:20-28). That address was not answered. It was as if Job were waiting on God to reveal Himself to him in order to confirm his position before the three friends. The response that Job did receive was from his friends, not God. They thought that he was being arrogant to address God in the way that he did (15:5,6). In the preceding discourse, Eliphaz thought that Job was being presumptuous. In Job's speech in this chapter he feels hurt by Eliphaz, and thus administers a direct rebuttal. Miserable comforters: And so they were. Instead of bringing comfort to an afflicted man, they brought judgment and rebuke. They judged themselves by the hardness of their heart and by taking the opportunity to preach to Job about a supposed sin that was in his life. Instead of bringing comfort in a time of affliction, they added their harsh words to Job's misery. 16:6-17 Job once again anguished over his situation. He was exhausted with his condition. Except for the three friends who were in his presence, all his other friends had forsaken him. The three friends who were in his presence revealed that they truly were not his friends. At this time in his suffering, the results of his ailments had become visible in his body. He described his body as one on which wild beast had chewed. Gaped on me: Job's community considered him a scourge. They looked upon him with derision. He had become repulsive in the community. He felt that he had been forsaken by God and given over to the wicked. He lamented that he had been made a target to which God directed his archers to shoot arrows. Gall: Though we would use the figure of blood, those of Job's day used the figure of gall being poured out. Warrior: The metaphors that Job used reflects the extent to which his sufferings had progressed. It seems that no greater affliction could be cast on him without bringing death. Since Satan could not take his life, then we conclude that he was taking Job to the brink of death, and yet not letting his body die. Horn into the dust: Or, his pride (horn) was bowed to the ground. Foul with weeping: His face was red and distorted because of so much crying. Amidst all the agony of his predicament, Job still maintained his innocence. He was not compelled by
Chapter 18 18:1-4 Bildad: What frustrated Bildad was that his traditional answers for Job were not accepted. His answers had been based on the traditional theology of the day that the wicked were directly afflicted by God, and thus Job's afflictions were evidence that he had sinned. Job did not accept this theology. Because he did not accept this theology of the
292 Job 19 Dickson Teacher's Bible Commentary
friends, they became more harsh toward him. Job likewise had responded with direct statements about their arrogant approach to his problems. Because Job did not repent from his supposed sin, Bildad felt that he was the true example of an unrepentant and rebellious sinner. Will the earth be shaken for you: Bildad accused Job of arrogantly thinking that the moral world should be changed in order to accommodate him. He was accusing Job of feeling that he should not be punished for his sin. Bildad felt that Job was past repentance, and thus this position on the part of Job had proved his guilt. 18:5-21 Bildad described the way of the wicked, which way he assumed Job was behaving. He first pronounced that darkness initially overtakes the wicked (vss 5,6). Snares are then laid for his feet (vss 7-11). Once snared in his own devices, the wicked are given over to the king of terror (vss 1215). The living then forget the wicked (vss 16-19), and they become an illustration of wickedness (vss 20,21). Light of the wicked: The wicked will be extinguished from existence. His own counsel: The wicked will stumble over their own beliefs. Strength will be famished: When caught in their own snares and famished by their own wrongdoing, the wicked will come to an end. King of terrors: Death will eventually take control of the wicked man. Once death has taken control of the wicked man, others will take control of all the possessions that he has acquired in life. His roots: Wicked people will be forgotten because men desire to forget them. As people seek to remember only the good, the wicked will be forgotten because of the little good that they did in life. Branch will be cut off: There will be no descendants who will carry on with the family name of the wicked. Bildad obviously inferred the death of Job's family in this verse. This would have been a curse to Job's heritage, but in the end, God gave him more sons and daughters when he was restored.
ment was between him and God. I cry out of wrong: Though Job did not understand the reason why God had afflicted him, he believed that God had unjustly brought punishment upon him. Net: Job felt that God had caught him in a trap and he could not escape. When he cried out for help, there was no answer. This only added to his frustration. Stripped me of my glory: His shining example of living righteously had been taken away. Since the scoffers believed that suffering was the direct result of sin, then Job's life no longer became an example of righteousness. Because of his great affliction, everyone assumed that he had sinned. Removed my hope: In 14:7 there was hope in that the tree was only cut down, leaving the roots to produce another tree. But here the tree is plucked up with its roots. There was no hope of another tree. Troops ... against me: Job complained that God's army had been set against him. He did not know how much longer he could hold out, though he was not fearful of death because it would bring him relief. 19:13-20 One of the greatest sufferings Job endured was to lose his friends. Not only were the three friends detached from him with their judgmental discourses, all others had also forsaken him. He was alone in his suffering, which loneliness brought great despair. No one was there for him. And yet, he remained faithful to God. Not one word of cursing came out of his mouth. 19:21-29 Have pity on me: The shallowness of the friendship of the kinsmen and friends was manifested in the fact that they gave up on Job in his time of need. It may be that all envied him in his former wealth, and thus manifested their true feelings of him when he had lost everything. True friends are discovered when one has nothing or is in a time of great need. It may have been that these supposed friends were hanging around only when Job could reward their friendship with material blessings. When the blessings were gone, so were they. Iron stylus on a rock: Job would have the testimony of his innocence recorded for generations in the future, which thing the Spirit did in this book as a testimony to the faithfulness of Job. My Redeemer lives: The redeemer was a close relative who would claim to raise up the posterity of a deceased brother. The levirate law was meant to guarantee the legacy of a brother who had no heirs that would carry on with his posterity (See Ex 6:6; 15:13). In this case, God was Job's redeemer. Job trusted that God would restore his legacy before humanity. Job trusted that he would be found innocent in the end, and thus be vindicated. In my flesh I will see God: We would assume that Job did believe in a bodily resurrection, which resurrection was revealed in Scripture many years later (See comments 1 Co 15). Be afraid of the sword: Because his friends had judged him so harshly, Job warned them that judgment would surely come upon them from God. If their theology of sin and suffering were true, then because of their sinful treatment of him, they should expect suffering to come. This admonition surely shocked them. Even if they were right that suffering is the direct result of sin, they realized their sinful assault on Job. Thus they knew that they were due the same suffering as Job for their sinful behavior and words they had spoken to Job.
Chapter 19 19:1-12 The speeches of the three friends had by this time digressed from teaching the theology of sin and suffering to an attack on the character of Job. Bildad's speech, therefore, called for a stern rebuke by Job. Though completely distressed by his afflictions, he was able in this discourse to rebuke those who troubled his soul with words of judgment. The friends had lost all shame in what they said to Job. As a consequence, Job was broken in pieces by their words. These ten times: There is probably some metaphorical meaning in the number ten, possibly meaning that the entirety of their discourses have been a harsh attack against Job. It seems that before Job was afflicted he was envied by his three friends because of his prosperity. Now that he was down, they took advantage of the situation in order to unleash their jealousy. Such is common of those who envy the accomplishments of others. My error remains with myself: The supposed sin that the friends assumed Job had committed was of no consequence in the sense that it was not worth mentioning. If the theology of the friends were correct, the extent of Job's sufferings would assume that he had committed a very great transgression. But since the friends could not identify the transgression, Job said that whatever he might have done to warrant such great punish-
293 Job 20,21,22 Dickson Teacher's Bible Commentary
Chapter 20 20:1-29 Zophar: This speech by Zophar was an emotional explosion because Job has exhorted the friends to beware of similar judgment that may come upon them because of their sinful attacks against him. Zophar continued to insist that Job should be aligned with the wicked. And because he was supposedly unrighteous as a result of some sin, he should suffer the same fate as the wicked. His speech, therefore, was a portrayal of the end of the wicked. I am greatly disturbed: Zophar felt the sting of Job's rebuttal. He did not like being called an ignorant beast (12:7) or one who spoke with vain words (16:3). He thus could keep silent no more. He unleashed a vehement onslaught of words by consigning Job to the fate of the wicked. Though his excellency mounts up to the heavens: Zophar reminded Job that even though the wicked exalt themselves, they are eventually brought low. They are terminated in the minds of the living as if they did not exist. The more they exalt themselves, the harder they fall. The wicked soon pass from the memory of the living. They pass away and their wealth is returned to the rightful owners. When they die, they take nothing with them. They partake of the delicacies of food, but it becomes as venom to their bodies. Oppressed ... the poor: The wealthy man will acquire great wealth, but he cannot enjoy it because he knows that he acquired it through the hard work of the poor, or even by taking advantage of the poor. Flee from the iron weapon: Zophar turns from the consequences of emotional punishment for unrighteous wealth to physical flight from the sword. The wicked man may oppress to the point that people take up arms against him. Darkness ... unfanned fire: At this time in his discourse, Zophar may have now taken the wicked man into his existence after death. The wicked person is cast into outer darkness and consumed in a fire that is not made by man (See comments Mt 25:41; Rv 20:11-15). Heritage appointed to him by God: We must assume that much of what Zophar said concerning the end of the wicked was believed by those of his day. And we must also assume that much was revealed to his generation and previous generations through the prophets of God (See Hb 1:1,2). This being the case, we must conclude that Zophar was preaching the punishment that was levied against the wicked by the living, as well as the punishment of God of the wicked after death. Zophar was wrong in applying his statements to Job. The irony of the drama of the book of Job is that Job represents the righteous before God and the friends of Job represent the character of the wicked. With every word of condemnation that came from the friends' mouths concerning the fate of the wicked, therefore, they were making judgments against themselves. At the end of the narrative, God instructed Job to pray for the friends lest they suffer the punishment that came from their own mouths.
their children dance with joy. They lavish their wealth upon themselves, and then die suddenly without anguish. And on top of all this, they reject any direction from God. Though all the friends of Job gave a picture of the wicked suffering the consequences of wealth in their lives, Job spoke of reality. The wicked enjoyed a great life. They were at ease in life, enjoying the comfort of their riches. Because they were rich and without God in their lives did not assume that they would have a hard life. In fact, Job reasoned that because they were wealthy they did not need to suffer the anxiety of life that was often experienced by the poor. The friends' argument that the wicked are punished in life with suffering, therefore, was not true. The wicked, who are enjoying life, contradicted the sin and suffering proposition of the three friends. What profit should we have if we pray: Too much prayer today is focused on what we request that God should give us or do for us. If the poor pray for profit, and yet remain poor, then we assume that God did not answer the prayer. When the rich prosper, but do not pray, then we must assume that God is not blessing them. 21:17-21 How often is the candle ... put out: Job asked this question concerning the wicked. The answer is not often. Iniquity for his children: Job assumed that the friends will reaffirm that God punishes the wicked by punishing their children (See Ex 20:5; Jr 31:29,30). But he says that this is not direct punishment of the wicked. The wicked one cares little for those who come after him, and thus punishment of the children of the wicked will have little consequence in reference to punishing the wicked. 21:22-26 Death would be the judgment as to whether one lived wickedly or righteously. Job's observation, however, is that there is no difference between the death of the righteous and the wicked. Some die of old age and some die in mid-life. The death of the rich and the poor are the same. Therefore, by observing the way in which one dies one cannot determine whether he is either wicked or righteous. The friends assumed that God was responsible for the death of both the rich and the poor, wicked and righteous. Job argued that since all die without discrimination concerning either wealth or moral behavior, then God is not responsible for one's death. 21:27-34 I know your thoughts: Job knew what the friends were thinking. They asserted that the wicked die without leaving any remembrance in the minds of the living (18:14-18; 20:26-28). However, there is evidence of the existence of the wicked in the minds of men. Society remembers wicked men who have sought to establish themselves at the sake of others. In your answers there remains falsehood: Reality answered the arguments of the friends. What they said was fundamentally not true. Since their arguments contained some truth did not mean that the conclusions of their arguments were true. Because their arguments were based on both truth and lies, their arguments were false. Job had thus answered all their arguments because he had directed his answers to their conclusions, which conclusions were erroneous.
Chapter 21 21:1-16 The wicked live: Job disagreed with the conclusions that Zophar reached concerning the wicked. Job stated that the wicked often live, prosper and become very powerful. Their children are established. Their houses are safe and God does not punish them. Their herds grow in number and
Chapter 22 THIRD CYCLE OF SPEECHES 22:1-5 Eliphaz: Eliphaz introduced the third cycle of dis-
294 Job 23,24 Dickson Teacher's Bible Commentary
Chapter 23 23:1-17 Job did not reply directly to Eliphaz. At this stage of development in the cycles of discussion, Job began to reflect on his physical condition and tried to discover the meaning for his misery. Even today: Some have suggested that the discussion with the friends took place over a period of several weeks. Oh that I knew where I might find Him: It is at this time that Job seems to discount the presence of his friends and carry on with a personal discussion with himself. Because God had not responded to his pleas, he complained that God was distant from his calamity. If he were able to speak directly to God concerning his situation, he wondered what God would do. He wondered if God would overwhelm him with His power. He hides Himself: Job's suffering is a testimony of how God works with His saints. They suffer in an environment where it seems that they are alone. But He is working behind the scenes for their case (Rm 8:28). Suffering, therefore, draws faith out of God's people. And faith must grow to the point of being able to count it with all joy when one is suffering (Js 1:2-4). He knows: Job concluded that whether or not he could find God, God knew where he was. And thus faith is the assurance of those who believe (Hb 11:1). Knowing that God knows our calamity reassures us that He is working all things for our case. Who can turn Him: Because God was not responding to his pleas, Job concluded that God was not concerned about the situation of the righteous, particularly his. Nevertheless, he was confident that when God had tried him, he would come forth as refined gold (1 Pt 1:6-9). Presence of the darkness: God did not hide His dark mystery from Job. So Job was bewildered concerning its presence in his life. He could not understand the extent of his sufferings that God had unleashed upon him. And so it is with those who trust in God. They do not always understand why they suffer, but they must understand that God is there through their suffering (See comments Js 1:1,2,12).
cussions between Job and the three friends. In the first cycle they discussed the nature of God in relation to the predicament of Job. In the second they discussed the providence of God in relation to the destiny of the wicked. The friends associated the nature of the wicked with Job. Job answered all the arguments of the friends in the previous discussions. Therefore, the friends in this cycle of speeches focus on what they think are the sins of Job. Can a man be profitable to God: Eliphaz assumed that man could not presume to be righteous before God, and thus man's righteousness was only good for man himself. Since man's deeds are of no consequence to God, Eliphaz reasoned that God's judgment was for the good of the individual. He continued his reasoning that Job was suffering because of his sin. 22:6-11 In these verses Eliphaz launched into accusations concerning things that he felt Job had not done. But considering the fact that Job was considered righteous before God because he did these good works, we would conclude that Eliphaz was grasping for anything by which he might accuse Job of some sin. It may be that he felt that Job did not perform according to his standards in accomplishing the good works that he did. The fallacy of his argument, however, was in the fact that all righteous men perform in these areas of good works. 22:12-20 Height of heaven: God is transcendent. Though He dwells in a heavenly environment, He involves Himself in the affairs of man. He does not see: Job did not state that God is distant from the righteous. He stated that God deals justly with both the righteous and wicked. God does know the situation of the righteous, as well as the wicked, though He chooses not to be a respecter of persons. Both the righteous and wicked receive the natural blessings of living in the physical environment of the world. Washed away with a flood: Reference here is undoubtedly to the flood of Noah's day that had been orally handed down from one generation to another. God brought judgment down on the wicked generation of Noah, even though they enjoyed the goodness of His creation. Laugh them to scorn: When the righteous see God's vindication on the wicked, the righteous rejoice. 22:21-30 Return to the Almighty: Though Eliphaz did not condemn Job in his speech, he called on him to return to what he believed was the will of God. What is significant concerning the twisted view of the friends is that they did not know the true way of God to which they exhorted Job to return. They had created religious beliefs after their own desires, or at least after the society in which they lived. Since they did not know where Job had violated any law of their religious beliefs, they did know the religious beliefs to which they called on Job to turn. Job's stand for his right behavior according to the will of God was not arrogance. His stand was based on knowing truth, and thus refusing the social intimidation that was presented by the friends. The friends' theology had been formed by the culture in which they lived. Job's had been patterned after the will of God. The lesson was that those who come calling for repentance must know the law of God. They must be able to separate their traditions from the law of God. There is no reason why anyone should be intimidated to repent to a system of religious traditions.
Chapter 24 24:1-12 See His days: These are days in a legal court to determine when God should render judgment. In Job's opinion, God should make it known when He sits in judgment in court in order to hand down judgments. God does not pay attention to folly: This statement in verse 12 is Job's conclusion to the work of evil doers in verses 2-11. To Job, God does not give attention to these works of the wicked. It seems to Job that God is sitting idly by while the wicked carry on with their evil deeds. 24:13-21 Job recognized that evil existed throughout the world. He felt that God had allowed the world to be overcome with evil men who oppressed the righteous. Job's friends had said that the wicked come to an early death because of the judgment of God. However, the existence of evil men, who seem to have taken over the world, proves that this argument was completely wrong. There are more wicked people in the world than righteous believers. 24:22-25 Job affirmed that some people seem to be singled out by God. He prolongs the life of those individuals for a period, but eventually they too are consumed by death. How-
295 Job 25,26,27,28 Dickson Teacher's Bible Commentary
monsters of the sea. Because of His greatness, man is unable to comprehend fully the nature of God. God is incomprehensible. In comparison to His power, we can hear only a whisper from Him.
ever, Job viewed these people only as exceptions to the rule. God allows life to go on and men to endure the natural calamity of suffering and death in a world that has gone wrong because of sin. At this time in the discussions, Job had answered the argument of the friends who affirmed that God singles out the wicked in order to bring them to suffering and death. The fact was that the wicked continue in life. They prosper and often live a good life. Their prosperity in life did not prove that they were righteous. In the same argument, Job's suffering did not prove that he was unrighteous.
Chapter 27 27:1-6 In verses 1-6 Job continued his response to Bildad by reaffirming his innocence. As God lives: This is in the form of an oath. Job called on God as a witness to his innocence. He affirmed that though God afflicted his soul, he would continue to maintain his integrity. He stated that he would maintain his position because he was confident that he had not committed any sin that warranted the suffering that he was enduring. The result of his belief in his innocence was his self-confidence. 27:7-23 Because of the nature of these verses, they seem to be the words of one of the friends. According to the Mesoretic Hebrew text, Zophar is not given a third discourse. Bildad's discourse in 25:1-6 was short, and thus we could conclude that he had no further arguments to sustain the position of the friends. In this text, Zophar seems to give a final brief rebuttal, but introduces no new arguments. If verses 7-23 are the words of Zophar, they are his last words of rebuttal. He introduces no new arguments, but simply expresses in a dogmatic manner former beliefs of the friends. Be as the wicked: The nature of this statement indicates the nature of the speeches of the friends. This particular statement is a desire that is expressed in the form of a curse that the enemies have the same condemnation as the wicked. Will God hear his cry: Would the hypocrite even call on God? If he did, then the answer would be that God would not hear. Portion of a wicked man with God: The calamities that are discussed in verses 13-23 are the judgments of God upon the wicked. The wicked man will have children, but they will be killed. Those who associate with the wicked person will die, but have no one to mourn their death. Once dead, the possessions of the wicked will be consumed by others. The house of the wicked will dilapidate away as a spider's web. The wicked will be consumed with death with no one to deliver them. Clap their hands: When the wicked die, the living are happy. They are happy to be relieved from the anguish that the wicked brought on them while they were alive.
Chapter 25 25:1-6 Bildad: Bildad ignored in his brief reply the previous argument of Job. In this speech he introduced no new arguments, indicating that at this time in their exchange of speeches, Bildad realized the futility of the friends' arguments against Job. Thus in this speech he focused on magnifying God, while staying away from the reasoning of Job lest he again suffer a rebuke by Job. In this speech Bildad gave praise to the power of God who makes peace in His high places by bringing all things under control (See Hb 1:3). His armies: Reference here is to celestial bodies that are personified. These were the heavenly bodies over which God has control (Dt 4:19; 17:3; Hb 1:3). If the celestial bodies are not pure, then certainly man is not pure. In comparison to the celestial bodies, man is as a worm. He is next to nothing. Since man is insignificant, then Bildad was assuming that Job would understand that man cannot exalt himself in reference to his own righteousness.
Chapter 26 26:1-11 Everything that Bildad had just said in chapter 25 had been said before. It was as if Bildad had been speaking to someone else, for what Job needed was power, strength and wisdom. Job already knew everything that Bildad said. He knew the majesty and power of God. What Job wanted to know was how God used His power in reference to His saints. Whose spirit came from you: Job asked who it was who inspired Bildad. Under the waters: It was thought by some that Sheol, the place of the dead, was in the depths of the sea (See Is 14:9). Job's point is that the dead are not beyond the power of God. In death, therefore, one does not escape God. God's majesty and authority are extended throughout the universe. It is thus extended to where the dead reside. North over the empty space: As far as the naked human eye can see in the northern night, one sees an empty space. The earth is not held in place by another material object. What Job described in these words was the cosmology of his day. His description of the world and universe far exceeded that which had previously been given by any of the friends. His point was to emphasize the fact that God was in control of all things, though at this time in his sufferings he was still wondering why God did not intervene in order to bring him relief. 26:12-14 The background of what Job described here may be based on Babylonian myths concerning creation. God is able, with His power, to subdue the sea, though it may rage. He can clear away storm clouds and dismiss any supposed
Chapter 28 If 27:7-23 was the last speech of Zophar, then the speech of this chapter is Job's final reply to Zophar. In these words, Job reaffirmed his position. This speech was not an argument against Zophar, for Zophar presented no new arguments. Bible students have found it difficult to place chapter 28 in the context of the discussions. The content seems to be an answer of Job to the claim of the friends that wisdom had been granted to them because of their assessment of Job's predicament. In the contents of chapters 29-31, Job ignores his friends, having answered their arguments. At this time he possibly moves on with a monologue to explain before God his calamity. In chapter 29 Job reflects on his former life when God blessed him with friends in his good life. In chapter 30 Job described
296 Job 29,30 Dickson Teacher's Bible Commentary
the calamity that has come into his life as a result of God's working against him. In chapter 31 he defended his innocence, and thus was not deserving of the calamities that often befell the wicked. 28:1-11 These verses describe the mining processes of man. By their resolve, men refine ore for gold and silver. They go into the darkness of mines in order to extract ore for refinement in order to acquire gold and silver. In the process they dig deep shafts, and with hanging ropes, go into the darkness of their shafts in search of the riches of the earth. Man is also able to conquer great mountains and cut out canals for water. The point of the writer is to manifest the ingenuity of man in order to conquer the physical world. But in his efforts to succeed in conquering the material world, he fails to find wisdom. In fact, the more man would succeed in this world, the less wisdom he acquires. In this context wisdom is in reference to recognizing God, His will, and that which is beyond this world. Thus the more one is involved in the world in search of its treasures, the less he focuses on that which is not of this world. 28:12-14 It is not found in the land of the living: This is the pronouncement on all those who would involve themselves so much in the world that they forget the One who created all things. In search of things to satisfy their cravings, men forget their Creator. Wisdom from God is not found in the material world. 28:15-28 Wisdom is not something that is for sale. It cannot be purchased with gold, or measured on a scale to determine its value. One cannot buy it with precious stones. God understands its way: Only through God can one acquire true wisdom, for there is no true wisdom without the acknowledgment of the existence of God. He prepared it: Since God is the source of true wisdom, then man cannot find it without first finding God. The fear of the Lord: This is the source of true wisdom. When one brings his life into conformity with the will of the Lord, he has established the foundation upon which one discovers the wisdom of God. Thus only those who love the word of God and study it, will be able to acquire the wisdom that comes from above. James exhorted, "If any of you lacks wisdom, let him ask of God . . ." (Js 1:5; see comments Js 1:5; 3:17).
This was probably the location of olive groves from which olive oil was derived. In the street: In his former years, Job was shown great respect. The aged men respected him, as well as princes and nobles. Even the younger showed great respect by hiding themselves when he approached. Delivered the poor: Contrary to the former accusation of his friends, Job did care for the poor. He did care for orphans and widows. He corrected the wicked who would take advantage of the people. He delivered the oppressed out of the mouth of the oppressor. He was a true example of righteousness before his community. He lived a life that was to be envied. It was a life of a righteous man with all the blessings that came from being a good person. But when all this was taken from him, he became the scourge of the community. He became such because of the false theology of the community at the time, that a man's calamity is the direct result of sin in his life. The dilemma of the community at the time, which was expressed by the three friends, was that they could not discover any fault in Job. This fact surely caused some frustration on the part of the community, but specifically for the three friends. We might conclude that the book of Job was written in order to dispel this false concept of how God relates to the righteous. It brings no pleasure to God to see His children suffering. 29:21-25 Job's reflection on his honor that he once received from people brought sadness. He was one to whom people gave great attention for they respected what he had to say. His smile encouraged them. They believed what he had to say. They accepted him as a leader in the community. They followed his direction. From all this Job felt disgraced, for it had all been taken from him. And yet, he did not utter one word of disbelief in God. He offered his complaints to God, but he never questioned the existence of God.
Chapter 30 30:1-15 But now: In this chapter Job lamented the fact that everything that he mentioned in the preceding chapter was gone. He once held a position that was envied by all, but now he was in a situation that was despised by all. With the dogs: Now the sons of the fathers whom Job formerly considered unfit to be shepherds of his sheep now mocked him. The group of people who mocked him were those who had no position in society. Job had suffered such a great calamity that those who were considered the lowest of society now mocked him. I am their song ... byword: Job was at one time given a position of high honor in society. But now he was considered lower than the outcast of society. He was continually abused verbally by those whom society had cast out. What seems to be the case in reference to the poor he helped in chapter 29, is that the same poor and outcast whom he had formerly helped had now turned against him with mockery. Spit in my face: Their abhorrence of him had progressed to the point of spitting in his face. It seems that the jealousy that many had of him in his former life of prosperity was now being unleashed on him. The fact that they showed no pity on the fall of such a great person indicates that they were people of little character. We would conclude that Job knew this when he helped them, and thus the righteous character of Job was in the fact
Chapter 29 29:1-20 In this chapter Job reflects on his former life when he enjoyed prosperity. In his reflection on those days, he yearned for them. He saw them as days when God preserved him. They were days when he clearly saw the presence of God as one would see the light of a candle in darkness. Light is here used to refer to the presence of God, whereas darkness is used to refer to being separated from God (Compare Mt 18:12; 25:30; Jd 13). Days of my youth: Job reflected on his youth when he lived in a carefree world close to God. It was a world where the struggles of life were worked out by the older generation. Children: The presence of children brought joy. Children were the guarantee of the continuation of one's heritage past his death. Butter: The presence of milk and cream were indications of wealth and prosperity. Rock:
297 Job 31 Dickson Teacher's Bible Commentary
look on a woman to lust after her (See comments Mt 5:29-32). What portion: If Job sinned, then he asked what punishment should he expect from God because of his sin. If one sins, he should expect only punishment and destruction in reaping that which he has sown. See my ways: God knows our behavior. If measured by objective judges, Job was confident of his innocence. If he was found guilty, then he was willing to give up everything, including his wife. She could be given to another husband to grind his grain. Heinous crime: Job had not created behavior after his own lusts. Adultery was considered by him to be a heinous crime against another person, and thus deserving of severe punishment. Fire that consumes: This is from the word abaddon, indicating the annihilation of the wicked. Manservant: He treated his servants with dignity because they too were created by God and were deserving of respect. When God rises up: If he had shown disrespect to his servants, then when God called him to give account of his behavior, he would have no recourse to escape the punishment that was due him. Poor ... widows ... fatherless: Job defended the fact that he had carried out his social responsibilities. As a prosperous person of society, he assumed his responsibility of caring for the poor, widows and orphans (Js 1:27). He did not ignore the needs of others. He was not a hardened man, but a man of compassion. Destruction from God: Job knew that God was a God of love and mercy. However, he also recognized that God was a God of just judgment. He knew that God would eventually bring retribution on the wicked and that every man must give account of his deeds (See 2 Co 5:10). 31:24-28 God my hope: Job denied that he was a materialist. He did not covet material things of this world. If he had made gold his god, then he would have abused the rights of others in order to acquire it. Therefore, he did not lie in order to accumulate wealth for himself. Sun ... moon: He denied that God was the creation of his own mind as were idol gods. He denied that he worshiped the sun or moon. He was not an idolater. Denied the God who is above: If he had worshiped other gods, then he would have denied the one true and living God. In the society in which he lived, there were idolaters. He was not one of those who had created God after his own imagination. An idolater seeks to live according to his own standards, and then creates a god after his own imagination who would justify his carnal living. Job's wealth did not come to him because he was subservient to some idol god, for it was not wealth that was the goal of his life (Compare Jr 44:17-19; Ez 8:16). 31:29-34 Destruction of him who hated me: Job did not mistreat his enemies. He did not curse his enemies by calling evil to come on them (See Nm 22:5,6; Pv 24:17,18; 25:21,22). Job's meat: Everyone of Job's house had ample supply of food. No one went hungry. No traveler had to stay in the street, for Job was hospitable to all. Adam: Adam hid himself, but he could not hide his sin from God. Fear a great multitude: Job was not intimidated into doing that which was evil. Being accepted by society was not greater than his fear of God. He did not allow the culture of society to determine his beliefs or behavior in reference to God. 31:35-40 Job cried out for people to listen to his plea of innocence. But no one would hear. God was silent, and his
that he helped people whom he knew were not appreciative of his help. The manifestation of true righteousness is that the righteous give, not expecting anything in return. Their giving manifests their unprejudiced compassion for humanity. Terrors are turned on me: His oppressors not only ignored him, they afflicted him. They came upon him as waters from a burst dam. They were relentless in their mockery and assaults. If people would have ignored him, he would have better endured his calamity. But they seem to launch attacks against him in his presence. As interpreters of his situation, therefore, we view the confrontation with the three friends as the voice of the community against him. He answered all the theological arguments of the community. And because he had, they turned to mockery, the natural reaction of those who cannot answer the arguments of their opposition. 30:16-31 My bones are pierced: Job now explained the agony of his ailments. It seems that his physical appearance was altered by the ailments that he endured. This agony was so severe that he felt that God forsook him even though he prayed for relief. God had not forsaken him, but such is the natural reaction of those who are enduring great suffering. You have become cruel to me: Because he knew that God could relieve him of his suffering, but did not, he concluded that God was being cruel. The atheist uses a similar argument to deny the existence of God. The Christian affirms that God is all good and all powerful. But the atheist argues that if God is all good, but does not relieve His people of suffering because He cannot, then He is not all powerful. If He is all powerful and can relieve suffering, but does not, then He is not all good. Therefore, the atheist concludes that the Christian's all-good and all-powerful God does not exist. The answer to this argument lies in the fact that God is a God of love. He created man from whom He seeks love. In order for the love of man to be sincere, he must live in an environment that allows a free-moral individual the opportunity to choose to love God with sincerity. In order for this to happen, the free-moral individual must have the ability to love and be in an environment that allows the individual to make choices to love. The freedom to make these choices has allowed man the opportunity to make many evil choices, which choices have brought on mankind great suffering. The point is that God could not create an environment that did not present the opportunities for choices to be made, and at the same time hold man accountable for sinful decisions and actions. If man was in an environment that allowed choices of good and evil, but was not a true free moral individual who could make such choices, then God would be unjust to condemn anyone who made bad choices. Therefore, for God to stand just in judgment, a truly free moral person must be in an environment that allows both good and bad choices to be made.
Chapter 31 31:1-23 In this chapter Job reaffirmed his innocence. In listing various sins in which he could have been involved, he upholds his integrity while pronouncing certain consequences on himself if his claims were not true. I made a covenant with my eyes: This is a covenant that all should make, that they not
298 Job 32,33 Dickson Teacher's Bible Commentary
32:15-22 It seems that Elihu was exploding in words because he had held his peace for so long. Therefore, he forewarned them that he would not hold back, but would speak forth his mind. He thus offered himself as a fourth party in the discourse. There was originally Job, the three friends and God. Now Elihu comes into the discussions as a self-appointed arbitrator.
friends accused him. If his behavior were written down, then he would be found to be innocent. If his behavior were recorded, he could approach God with the confidence of a prince. If my land cries against me: Job even calls on the owners of land to be a witness to him. If he had taken their produce without paying for it, then he assumed responsibility for such actions. Job even treated his own land fairly. If he had not, then he asked that wild weeds take over his land and consume his crops. Words ... ended: The preceding were the final protests of Job. He had finished his arguments, both to his friends and to God.
Chapter 33 33:1-7 Uprightness of my heart: Elihu was not being a bigot by accusing Job of being arrogant for claiming that he was self-righteous, while he considered himself righteous. According to the culture of the day, he was affirming that he was not speaking without reevaluating his own life. He speaks with the confidence that the Spirit of God created him. Since both he and Job were the products of God, then he had a right to speak just as Job. Your spokesman before God: It is in this belief that Elihu is arrogant. Job had desired a conference with God, and here Elihu was presumptuous in saying that he was Job's advocate with God. He would speak for God. My fear: Elihu says that Job does not need to fear him as he would fear God. From what Elihu says in his statements concerning himself, we would conclude that he was arrogant in his youth. 33:8-22 I am clean: After hearing all that Job had said, Elihu focused on one specific argument of Job that he offered to the three friends which they could not answer. This was the affirmation of Job that he was innocent before God. But Elihu felt that Job's argument was flawed. Since God is greater than man, then it is wrong to strive against Him by assuming that His actions are wrong. From this premise Elihu argued that God can do what He wants to do in the life of any man. What He does may seem wrong to man, but it is right because it is the action of God. God speaks once or twice: One thing that caused frustration on the part of Job was that God would not answer his complaints. Elihu asserted that if man were wise, then he would be perceptive to God's speaking. God, therefore, does not need to speak several times in order to communicate His will to man. So when God does speak, He opens the ears of those to whom He speaks. It is the responsibility of man, therefore, to be attentive to God's communication. He speaks in a way to save man from the pit (grave) and to preserve him from death. 33:23-33 A messenger: God also speaks through those who interpret the will of God for man. He is gracious: If the sinner hears and obeys the word of God, then God will forgive and save him. Elihu was assuming, and rightfully so, that no one is predestined to condemnation. Since every sinner has the opportunity to hear and obey, then God does not predetermine that any should perish (2 Pt 3:9). I have sinned: Verses 27 & 28 is the testimony of the one who has repented as a result of God's graciousness. I will teach you: Job had gone from being a person to whom all in the community came to hear his words, to one to whom a young arrogant person asked him to be silent while he unloaded his frustration on him. The wisdom of Job was manifested in that he kept his silence while this young man exploded with words. Whether
Speeches Of Elihu
(32:1 – 37:24) Outline: (1) Introduction of Elihu (32:1-5), (2) First speech of Elihu (32:6 – 33:33), (3) Second speech of Elihu (34:1-37), (4) Third speech of Elihu (35:1-16), (5) Fourth speech of Elihu (36:1 – 37:24)
Chapter 32 INTRODUCTION OF ELIHU Many Bible students consider chapters 32–37 to be the work of another writer. This is believed because Elihu has not been mentioned in the book until now, and thus he was not originally a part of the group of friends that initially came to Job. Also, there is a difference in the style of poetry and language in these chapters. And finally, some portions of these chapters seem to be a response that Elihu made in reference to reading the original statements of Job. The sense is that he was not present with the three friends, but later read the material and made added arguments. However, regardless of the reason why some believe that the speech of Elihu was added later, we can conclude that because he was young, he was not considered with the original three friends. He simply came with them to Job and remained silent. At this time in the series of discourses, and because of his youth, he was motivated to speak out in his frustration. 32:1-5 Righteous in his own eyes: This statement should be understood from the point of view of the three friends. They ceased to speak because they could not convince Job that he had somewhere sinned. In their frustration, they ceased to continue with their arguments. Son of Barachel: Elihu was a relative to Job (See 1:1; Gn 22:21). Wrath was kindled: Elihu responded because he was angry with what he considered Job's self righteousness and the failure of the other friends to answer his arguments.
FIRST SPEECH OF ELIHU 32:6-14 The Almighty gives them understanding: He had not spoken because of his youth, but then he reasons that since God gives wisdom, he has the right to speak because God had given him special understanding. I waited for your words: Such is typical of youth who listen to the statements of the aged, and then make their replies that are based on what they have heard from them. Elihu did not think that Job was all that clever in his response to the friends' arguments. He felt that Job could be answered, and thus he stepped forward to answer him with supposedly new arguments.
299 Job 34,35,36 Dickson Teacher's Bible Commentary
someone is right or wrong, it is sometimes best to keep one's silence while others rail.
is. Job had stated that God is so great that His actions are not affected by anything that men do on earth. When men sin on earth, it does not affect God in heaven. If man is righteous on earth, it does not profit God. 35:9-16 Songs in the night: One of the enduring characteristics that God implanted in the mind of man was the ability to sing in the midst of trouble. Regardless of the amount of calamity that befalls man, there is hope. Job had affirmed that his suffering was not heard by God. Elihu responded that there are many calamities that afflict men. But much of the crying out was heard by wicked oppressors. Elihu affirmed that much of the crying out by man is from pain, not suffering. Since God created man superior to beasts who do not cry out when in pain, then certainly man should not cry out in pain. Elihu concluded that it was the pride of evil men that moved them to cry out. Or, he also asserted that it was simply man in his vanity that moved him to cry out. Open his mouth in vain: Elihu contended that Job had been wrong in thinking that God had not heard his cries to God. God is not indifferent to the pleas of man. He corrected Job in thinking that God did not respond to the pleas of man.
Chapter 34 SECOND SPEECH OF ELIHU 34:1-9 You wise men: This was probably a call by Elihu to all those in the community, not just the three friends who were present with Job. Elihu could not accept the fact that Job had claimed innocence. He felt that Job was a person who drank criticism like water, and thus criticism had little effect on Him. He accused Job of walking with wicked men, and thus failing to see the error of his own way. 34:10-20 Elihu asserted that God awarded every person in life with what he deserved. The wicked were thus awarded His judgments because of their sin. Calamity that came into the life of the wicked, therefore, was just. God cannot be accused of wrong judgments, and thus those who assume to be righteous, and at the same time suffer calamity, are actually unrighteous. Since it is not possible for God to award wrong to the righteous, then the conclusion must be that everyone who claims to be righteous, but is suffering, is actually sinful. It is for this reason that Elihu argued that those in calamity cannot complain against God. Will even he who hates right govern: Since being just is a condition for governing, then it is unthinkable that the unjust should rule. It is for this reason that Elihu felt that Job was presumptuous to think that God was unjust to inflict calamity upon him. God shows no partiality because He created both the rich and poor, and thus He has the right to administer judgment as He so chooses. According to Elihu, God does not discriminate in His treatment of all men. 34:21-30 He sees: No one can hide from God. He is omnipresent, and thus all men are continually in His presence. He is omniscient in that He knows all the dealings of man. Since God will not lay on man more than what he deserves, it is not right for one to complain, as Job, that God has worked unjustly in his case. God's workings with men and nations is the same. It is thus impossible for God to work hypocritically with any individual. Elihu's conclusion to Job, therefore, was that if God does what is just toward all, then no man can contend with God concerning His judgments. 34:31-37 Elihu asserted that Job should repent of his complaining against God because of his personal calamity. And since he was suffering, Job should repent of his sin. Instead of complaining, Elihu exhorted, Job should be asking God to teach him. Because Job had spoken in complaint, he was speaking without knowledge. If his behavior of complaint is not answered, then others will be led astray by the actions of Job. It is for this reason that Elihu considered Job's position to be rebellion against God.
Chapter 36 36:1-4 Speak on God's behalf: It seems that Elihu was claiming inspiration from God. He asserted that his knowledge came from afar, and that he was speaking on behalf of God. This was a bold assertion, and one that manifested the arrogance of Elihu. 36:5-12 God is mighty in strength and wisdom according to Elihu. He thus deals justly in giving to man just punishments in life. He shows no favor to the wicked and remembers the poor. Elihu contends that God especially cares for the righteous. He exalts the righteous. If the righteous are disciplined, they are disciplined in order to return them to the way of righteousness. Suffering, therefore, is used by God to encourage repentance. If the disciplined righteous repent, then they are restored to their former prosperity. If they continue in their rebellion while disciplined, according to Elihu, they will suffer the consequences of the wicked. Elihu was accusing Job of becoming angry at God's discipline, and thus, being a rebellious against God by not repenting. 36:13-23 Opens their ears in oppression: This is Elihu's premise. God gets the attention of the rebellious by means of calamity. Therefore, one should not rebel against suffering that has been brought on the righteous by God. Job, he accuses, has not accepted the direct affliction by God in order to discipline him and cause repentance from his sin. As a result, he cannot receive the blessings of God, but is condemned to suffer the fate of the wicked. Do not desire the night: Job had requested death as relief from his calamity. God sometimes cuts off the wicked. But in the case of Job, according to Elihu, Job's request for death instead of repentance was an indication of his rebellion. Job should seek repentance, not death. Instead of receiving instruction from God through discipline, Elihu affirmed that Job had a rebellious spirit by seeking to teach God rather than learning submission from his suffering. 36:24-33 As has already been said by the friends and Job,
Chapter 35 THIRD SPEECH OF ELIHU 35:1-8 Elihu thought it was necessary to address the claim of Job that his righteousness was more than God's. He felt that this particular claim on the part of Job must have an answer for the sake of the three friends. Elihu agreed with Job concerning the majesty of God who is far above all that man
300 Job 37,38 Dickson Teacher's Bible Commentary
God Converses With Job
Elihu exalted the majesty of God. He exalted God in this manner as a rebuke against Job, for he had accused Job of not submitting to the omnipotence of God to inflict whom He desires in order to encourage repentance. Job's supposed rebellion, therefore, was an attack against the majesty of God. The cattle also: The behavior of cattle in the field changes when a storm approaches, and thus their behavior is a warning concerning an approaching storm.
(38:1 – 42:6) Outline: (1) God's first answer for Job (38:1 – 40:5), (2) God's second answer for Job (40:6 – 42:6)
Chapter 38 GOD'S FIRST ANSWER FOR JOB Throughout the discourses of the book, Job asked for a response from God concerning his specific case. Throughout the time of suffering, Job was not without fault. He had questioned the work of God in his life to the point of inferring that God was unjust in afflicting him. The extent of his sufferings, Job complained, was not justified for any sin of which he was ignorant. And in view of the special occasion by which Job was tried by Satan as a result of an agreement between God and Satan, we can understand why Job would complain to God. It is for this reason that Job sought an audience with God. This request was answered in the following chapters, but not in the way that Job requested. God does not enter into a debate with Job, but answers him by revealing His majesty. It was an answer that manifested the relationship between God and man. 38:1-3 Yahweh (the Lord) answered Job out of a great tempest (See Ps 18:8-16; Ez 1:4,28). This was Israel's word to refer to God. Its use here would confirm that the book was written during the history of Israel, though Job and his calamity happened before the forming of national Israel at Mt. Sinai. Darkens counsel: Job's complaints had obscured his understanding of the work of God among men, specifically in reference to his assumption that God was unjust. Gird up now your loins: God was going to take Job on a revelation adventure that he did not expect. Demand of you: Job did not expect this type of response from God, for he was looking for a debate (Compare 40:3-5). Job wanted specific answers for his questions of complaint. But God did not answer his questions, lest Job and ourselves imply that God enters into debate with man. Men entered into debate with the idolatrous gods that they created after their own imaginations. But with the one true and living God, there is no debate. By faith we must accept what He does, assuming that He knows what He is doing. 38:4-11 Where were you: God's response was overwhelming. It was a comparison between the infinite power of God with the finite ineptness of man. The response of God was given in such a challenging manner that there could be no comparisons made between God and man. Declare: God began with the creation of all things. If Job considered man able to debate with God, then God calls on him to tell Him how He created the worlds. Even if Job were present during the creation process, he could not comprehend how creation took place. Line on it: Creation was compared to a builder stretching a plumb line over a building in order to establish the perfection of what was built. Morning stars sang ... sons of God: The personification of stars expresses that even that which was created, including the angels, rejoiced over the creation. Shut up the sea: The earth was originally created with no separation between the waters and soil. The Spirit
Chapter 37 37:1-13 Elihu continued his praise of the power of God in these first verses of chapter 37. His point was that Job should not question the One who is able to control the physical universe. Elihu concluded that if God is so powerful, then certainly it is not the place of Job to question Him. Since the suffering of Job had come directly from God because of some sin that Job had committed, then Job must submit to the chastisement of God. The thunder announces the presence of God. Cattle feel warned by the sound of the storm. In dealing with ice and snow, Elihu emphasizes the helplessness of man. When God breathes, ice is formed and lakes are frozen over. The clouds obey the will of God and scatter throughout the heavens at His command. Man should do the same in response to the will of God. 37:14-24 Consider the wondrous works of Him: When considering the wondrous works of God, Elihu felt that Job should respond with repentance. Do you know: Since God works directly in the life of man, Elihu questioned why Job should think that he can question God concerning His work. His suffering, therefore, should be accepted as the will of God. Job, therefore, should not rebel, but repent. Around God is awesome majesty: Since God is so majestic, He cannot be comprehended. It is impossible, therefore, for man to find out how He works. And since men cannot fully comprehend the work of God, then they must not question His work among men, but submit to all that happens in the life of every individual. Elihu's argument appeared to be correct, but it must be considered in the context of the erroneous theology of his day. Unjust suffering for sin as a direct work of God against man was questioned by Job. Elihu felt that Job was thus questioning the omniscience of God. Job was questioning why God would inflict him with such a great calamity for something of which he was not aware. Though the principle of men reaping what they sow is true, Job questioned why one should be directly inflicted by God for sin. Elihu thought that Job should not question God in this manner, but accept his suffering as punishment for sin. In the series of discourses, therefore, Elihu did not present any new arguments. He presented his arguments passionately, but did not add any new material to the thoughts that the friends had presented to Job. As the three friends, he exalted the majesty of God, and thus concluded that man had no right to complain against God's desire to correct man by direct punishment. Since God is who He says He is, then He has the right to command that His creation listen to His word. Elihu's speeches, therefore, offer only an interlude in the discourses to bring the reader to the answer of God out of the whirlwind.
301 Job 39,40 Dickson Teacher's Bible Commentary
of God hovered over the waters (Gn 1:1,2). After the initial creation of all things, God then separated the waters from the dry land. The cloud its garment: The earth was first covered with a canopy of cloud in order to create a greenhouse effect of warmth throughout the surface of the world. During the flood of Noah's day this canopy of water was condensed and brought to the earth (See comments Gn 1). 38:12-18 The dawn to know its place: The order that is evident with the sun, moon, stars and earth is exact, and thus manifests the uniformity of nature that God created among heavenly bodies. Springs of the sea: In Job's day people had no idea of the existence of ocean springs and currents. To this day, men have not been able to venture to the deepest part of the sea. Gates of death: Though through revelation we are given a glimpse of life after death, no living man knows the nature of the existence of those who have died. Breadth of the earth: Job had no idea that the earth was round. If the earth were flat, he had never been to the limits or edge of the earth. 38:19-38 Light dwells: Job had no idea of the source of light from space, nor the limits of the darkness of space. His knowledge of these things was limited to his own personal experience, which experience was inadequate when considering the universe. Treasures of the snow: Job had no idea of the nitrogen that snow brings to plant life. Reserved for ... battle: God uses His natural forces of snow and hail to fight against men (See Ja 10:11). Man cannot control these forces, but God can use them according to his will. Concerning the processes by which nature functions orderly, God asked Job to answer concerning the existence of natural laws. God created the world, and then created natural laws to govern that which was created. He is not only the creator of the material world, but also the creator of the world of natural laws. Pleiades: This is a constellation of seven stars. Orion: Man was not the origin of the Pleiades or the Orion system of stars, and thus has no control over them. The existence of the heavenly bodies manifests the ineptness of man. 38:39-41 God created the innate behavior of animals in order that they provide food for themselves. No man can answer why certain animals behave in a particular manner in providing food for both themselves and their offspring. Job is asked to conclude that only God instilled this behavior in animals.
crush them: God illustrates the marvels of His creation by the seemingly foolish actions of the ostrich who would leave her eggs unprotected on the ground. But even though seemingly foolish by man, the ostrich has survived throughout history. Therefore, before man would consider something in nature as wrong behavior, man should think again, for that which seemingly behaves foolishly has survived for thousands of years. The horse: Man is not as strong as the horse, for the horse's strength is manifested in his courage in the midst of the battle. He does not turn from the battle because of fear. At the sound of the trumpet call for battle, he rushes with speed into the defenses of the enemy. Toward the south: Who can understand bird migration? God challenges Job to determine why birds migrate to the south and why the eagle makes her nest in the high rocks.
Chapter 40 40:1,2 God's challenge to those of His creation is that the created, including man, cannot enter into a debate with the Creator. The fact that God is the creator answers the argument that man cannot fully comprehend the nature of God. And since man cannot fully comprehend the Creator, man cannot understand all the ways of the Creator. 40:3-5 I am vile: Job was certainly impressed with God's creation. But he was more impressed with the Creator who stood behind His work and made it possible to continue. He was so impressed that he stood in silence before God. And thus is revealed the means by which God sought to answer Job. God gave no specific answers for Job's questions. He only asked Job to trust Him in His work among men because He was working behind the scenes of His creation. 40:6-24 Will you also annul My judgment: Job had been presumptuous in assuming that he could carry on in a debate with God. God's focus on the wonders of creation put Job in his place as a man. In the revelation that follows, God again put Job in his place for charging Him with unrighteousness in His control of the world. God rebuked Job for his criticisms. He then asked Job to sit and take His place in ruling the world. Judgment: Though the word "judgment" refers to many things, in this context it probably refers to how God determines His control of creation. Since this is what Job questioned, we would assume that God was addressing Job's complaints. In this context, therefore, God challenged Job. Job had complained to God concerning His administration of the world, in which challenge Job was assuming that he could do better. Job's questioning was based on his extreme suffering as a righteous person. Therefore, God asked Job to put himself in the position of God and assume the administration of the physical world. If he could administer the affairs of the creation, then he would have a right to make judgments concerning the suffering of man. Behemoth: This word is a transliteration of the Hebrew word that is used in this verse. There has been much dispute over the nature and description of the animal to which reference is here made. The same is true of the word Leviathan that is later used to refer to some animal (41:1). Some have assumed that these were actual animals. Others have been more metaphorical in interpreting
Chapter 39 39:1-30 The examples of animal life that are given in this chapter illustrate the work of God in creation. All organic life did not evolve into the behavior and beauty that is portrayed in this chapter. From the very beginning that started with their creation, God instilled within all animal life behavior that would be necessary for life to exist on the face of the earth. All animals were created to be able to exist in the wild, and thus without the caring hand of man. But in order for wild animals to continue their existence, they had to be instilled with behavioral characteristics that would allow them to continue their existence as the animal community. A circle of life was established by God, therefore, that would result in the preservation of life. Ostrich ... unmindful that the foot may
302 Job 42 Dickson Teacher's Bible Commentary
the words. However, if the words are metaphorically used, then the metaphor came from actual animals. The beasts are here metaphorically used to picture the power of God over the physical world. Behemoth was created at the same time as man. Contrary to the weak physique of man, the strength of the Behemoth was immense. His tail was like a cedar tree and his muscles like stones, with bones like bars of iron. He was so large that the Jordan during flood season did not slow him down. Bible students have made their comments on this animal while assuming that dinosaurs did not in ancient times coexist with man. Since no animal exists today that would fit the description of this animal, we would assume that one of the dinosaurs that existed either previous to or at the time of Job, would fit the description of both Behemoth and Leviathan. Whatever the case, Job was familiar with the animal.
were arrogant in reference to his faith in God. God's answer to him convinced him of the omnipotence of God. God is omniscient, and thus knows all things. Even though he did not understand all the implications of his suffering, Job was convinced by God's response that He had all things under control. If we blame God for suffering in our lives, then we do not understand the purpose for which the world was created. The world is only a temporary dwelling for God's children. It is an environment wherein sin has been introduced, and thus we must not expect that the world would be free of suffering. Only those who see this world as the final existence of man feel that they have a right complain. But when one discovers the eternal life that God provides for those who believe, then he understands that this world was created only for the purpose of bringing the righteous into eternity. Job did not have the knowledge of salvation in Jesus. We do, and thus, Christians have little justification for any complaining against God who is working all things together for His purpose (See Rm 8:28). I have heard of You: Job now understood that his knowledge of God was greatly limited. At the time these events took place in the life of Job, there was little revelation concerning God. All knowledge of God came from the creation (Rm 1:20), and His revelation of Himself through the fathers of families (Hb 1:1,2). But now that we have the privilege of a greater revelation from God through His word, then we find comfort in knowing that God has all things under control. We are also encouraged by men as Job who remained faithful to God, though he did not have all the revelation that we have concerning the eternal purpose of God. If we fall because of suffering and calamity in our lives, therefore, we have little excuse before God. We thank God for the great histories of men of faith that are provided in His word. My eye sees You: The knowledge of God among the people of Job's day was limited. Even Job had a limited knowledge of God before God's revelation to Him through his suffering. The Bible interpreter must always keep in mind that the book of Job must not be interpreted through our knowledge of God that is revealed through the entire revelation of the Bible which we have the privilege of possessing. Those who first read the narrative of the book of Job possibly had only the book of Job and God's revelation through the fathers of the families. The reason why God allowed Job to suffer was to add further revelation for man to give a better understanding of his situation in this world in reference to the work of God. We know of no other occasion when God allowed Satan to try specific individuals as he did Job. God's purpose for allowing Job to suffer was for our benefit. If God allowed such suffering to come upon Job in this manner, then the limited suffering that we endure in life is not significant enough that we should complain against God (See comments Rm 8:18). I abhor myself: God chastised Job for thinking too much of himself. But at this time God's answer had humbled Job to repentance. When Job realized his insignificance in comparison to the greatness of God, his faith in the power of God increased (Is 6:5). Every man must be reminded that he is as nothing compared to the greatness of God. However, when one becomes a child of God, he must remember that God knows each one of His children.
Chapter 41 41:1-5 Leviathan: This is a transliteration of a Hebrew word that is used in the text. Since it has been proved from archaeological discoveries that men in ancient times coexisted with dinosaurs, we would assume that the description of this animal fits one of the dinosaurs that is now extinct, but was known by Job. In this chapter this animal was used to metaphorically describe the force of God that is far greater than that of man. By using a living creature that was known by Job, God's point was that man is insignificant in comparison to the great beasts that God created. Job had assumed that he was eligible to contend with God. But as a man, Job could not in strength even compete with the large animals of creation. Draw ... with a hook: God somewhat chided Job with the greatness of the Leviathan. He could never be tamed as a pet by men and led about by a rope. If man could never tame the Leviathan, then certainly man cannot control the creation. 41:6-11 The Leviathan was some type of sea monster. He was so big that he could never be captured and used by man for food. The point is that no man can stand against the Leviathan. The symbolism is that no man can stand before and against God. If any man would dare to bridle the strength of God, he would be overcome. 41:12-34 The description of this animal was not complete. It is thus difficult to identify him from either living animals or from the fossil records. How he is described, however, indicates that no weapon of man of the time of his existence could subdue him. And thus the point is clear for God using this animal as an illustration of His power that is beyond the understanding of man. No matter how powerful a man was, he could not capture or control either the Behemoth or Leviathan. Job was presumptuous, therefore, to even consider that he as a man could be in a position to debate with God concerning issues that affected him.
Chapter 42 42:1-6 You can do everything: By this time in the narrative, Job had learned his lesson. He knew that he had become arrogant and challenging in his attempts to question God. His suffering had driven him to complain, and in his complaining he was driven to feelings that he had by this time realized
303 Psalms Dickson Teacher's Bible Commentary
Epilogue (42:7-17) Outline: (1) Job intercedes for friends (42:7,8), (2) Restoration of health and wealth (42:9-17)
forgave them. Forgiveness was for himself, for without it his lack of forgiveness would turn to bitterness. He remembered to forgive because God forgave him.
RESTORATION OF HEALTH & WEALTH 42:9-17 When he prayed: Evidently, the condition for returning the fortunes of Job was based on Job's forgiveness of his friends. His forgiveness was manifested when he prayed for them. As a result of his forgiveness of his friends, Job's wealth was doubled (See 1:3). He again had children (See 1:2). His daughters were the most beautiful in the land. Evidently, Job became so prosperous after his suffering that he gave the daughters an inheritance as he did their brothers. 140 years: We do not know how old Job was at the time of his suffering. We would assume that he was an older person because of the position that he held among the people. If we add the 140 years to his age at the time of suffering, we would estimated that he was possibly close to 200 years old when he died. At least he died in the fourth generation of the sons and daughters who were born to him after his suffering.
JOB INTERCEDES FOR FRIENDS 42:7,8 After the drama of Job's suffering, and with his new understanding of God, Job responded in a positive manner by recognizing his humble nature in comparison to God. The friends of Job, on the other hand, had behaved themselves without mercy toward Job. They had sinned. Eliphaz, possibly the older of the friends, was commanded to ask Job to pray for their forgiveness. The prayer would be beneficial for Job in his personal forgiveness of the friends. The fact that Eliphaz had to request Job to pray for him and the friends would motivate humility on the part of the friends and their understanding that God was pleased with Job. What is manifested in the integrity of Job was his forgiveness of his friends. In the depths of his calamity he was accused and verbally abused by his friends. Nevertheless, when his ordeal was over, he
Psalms
WRITER
The psalms were written by several people. Among the known writers were Moses (Ps 90), David (73 psalms), Solomon (Ps 72 & 127), Asaph (12 psalms), Heman (Ps 88), Ethan (Ps 89), Hezekiah (10 psalms), and the sons of Korah (11 psalms). The remainder were written by unknown writers. We do not know who collected all the psalms together into the compilation that we presently have in our Bibles today. Jewish tradition gives credit to Nehemiah for doing this. Some have affirmed that Ezra or Hezekiah collected many of the psalms. Since David was the sweet
singer of Israel, and a skilled musician, we would assume that he began the compilation of the psalms during his reign as king of Israel (See 1 Sm 16:16,18; 2 Sm 6:5; 1 Ch 16:4-6). He was a poet of Israel (2 Sm 1:1927), and one who was familiar with music and musical instruments with which many of the psalms were sung (Am 6:5). Being one who was filled with the Holy Spirit (1 Sm 16:13), we would assume that in writing many psalms himself (2 Sm 23:1,2), he would have brought together into some order for posterity those psalms that were written before and during his life.
DATE
Some Bible students have affirmed that the psalms were written late in the history of Israel, anywhere from 520 to 150 B.C. However, late dates for the writing of the psalms are unlikely since the Alexandrian Jewish translators of the Septuagint had difficulty with some of the ancient Hebrew wording with which the psalms were written. The vocabulary and style of Hebrew poetry by which many of the psalms were written would suggest
that most of the psalms originated during the times of David and Solomon. With Moses writing the first psalm around 1400 B.C., and some being written during the post Babylonian captivity (586 B.C.), the psalms were written over a period of approximately 1,000 years. They were collected into the book that we refer to as Psalms by the time of the translation of the Septuagint prior to 150 B.C.
BOOK
written in view of the Messiah to come. There are approximately 263 passages of the Old Testament that are quoted in the New Testament. Almost one-third of these quotations are from the Psalms (93 quotations). Thus the nature of the Psalms is not only praise, but also prophetic. The Psalms in our present Bible are divided into five
The Hebrew word for Psalms is tehillim, which means "praises." The English word "psalm" comes from the Greek word psalmoi, meaning "songs," or "sacred songs." The root meaning of the word is "impulse," or "touch." Jesus stated that there were prophecies of Himself in the Psalms (Lk 24:44), and thus some of the psalms were